音乐情境中自我参照加工的时间特征：来自ERPs的证据

采用事件相关电位技术, 考察在有情境条件下不同层面的自我参照加工的特性及其神经机制。实验发现,在两种音乐情境条件下个体自我参展刺激所激发的P300波幅比集体自我参照刺激和非自我刺激更大,而集体自我参照刺激所激发的P300波幅比非自我刺激更大;两种音乐情境条件下个体自我参照刺激所激发的P300波幅差异显著,而集体自我参照刺激所激发的P300波幅差异不显著。研究结果表明了在不同的情境中,个体自我参照加工的差异较大,表现出不稳定的特征;个体自我参照加工与集体自我参照加工的神经机制是不同的。这些结果还可能表明了相对于集体自我来讲,个体自我是自我的核心层面。     

Your Self: did you find it or did you make it?

Abstract: In this paper ¹ 1 This is a slightly edited version of a paper that was pre‐circulated to members of the Society of Analtyical Psychology for discussion at the monthly meeting of the ‘analytic group’ on 4^th November 1991. Sub‐headings and some references have been added by the Editor, Warren Colman.
, written in draft form in 1991 and now posthumously published, the late Louis Zinkin ² 2 The late Louis Zinkin was a practising analytical psychologist and group analyst, a training analyst of the S.A.P., honorary consultant psychotherapist and senior lecturer at St George's Hospital, London, and associate of the Group‐Analytic Practice, London. He died on 13^th March 1993.
presents a constructivist view of the self. He considers some of the paradoxes in Jungian definitions of the self and compares these to Winnicott's ‘forbidden question’ regarding the transitional object: ‘Did you find it or did you make it?’. He argues that, for the purposes of a coherent scientific theory, these apparent paradoxes need to be formulated in an internally consistent way. Bemused by the many contradictions in Jung's thinking, he proposes making a fresh start by thinking in terms of people in social interaction with each other rather than as solitary subjects, as Jung did. This leads him to the view that the self comes into existence through continuing interaction with other people. Drawing on the work of Harré and Vygotsky, he suggests that the public self is prior to the private self and that one becomes real through recognition by other people in and through language and culture. The paper was discussed at a meeting held at the Society of Analytical Psychology in November 1991 and an edited version of the taped discussion follows.     

集群行为：界定、心理机制与行为测量

集群行为有两个特征：以群体行为的姿态出现; 行为的目的在于提升群体的利益。集群行为理论、精细化社会认同理论和去个性化理论都分别从不同的角度对集群行为的形成、发展及维持进行了解释。其中, 社会认同、愤怒情绪以及效能感描述了集群行为发生前的心理准备状态; 群际间不良的互动模式以及志同道合者的出现, 是大规模集群行为得以引爆的重要条件; 而在集群行为爆发后, 群体内所形成的暂时性的、情境性的“规则”则是集群行为得以维持的关键。目前集群行为研究常用的方法有：特定情境下的参与行为意向测量和对历史数据的回溯。西方集群行为的理论与研究对于探讨我国群体性事件具有一定借鉴意义。     

群体性事件集群行为的动员与组织机制

群体性事件指部分群众与当地党政部门或强势社会集团的对抗性冲突。是当下我国典型的集群行为。社会心理学对集群行为动员机制的研究主要包括群体相对剥夺、群体认同、群体(愤怒)情绪和群体效能; 对集群行为组织机制的研究主要包括速生规范、谣言和去个体化。其中, 群体愤怒和群体效能既属于动员机制, 同时又在组织机制中发挥作用。这些因素之间有待于进一步整合, 以期对现阶段我国社会频发的群体性事件的心理因素进行解释和探讨。     

Are Faculty Strikes Unethical?

It has been argued that strikes are morally objectionable in the university context. They injure third parties – the students – and for this reason ought to be rejected. More generally, the strike weapon has led to a reduction of the power of Boards of Governors to adjust universities to changing times. And furthermore, the use of the strike weapon and the ensuing conflicts can injure the collegial form of governance that is essential to higher education. It is here argued that these arguments are hardly conclusive, and that there are virtues to having the strike as a means to resolve disputes. But keeping things on track requires both parties to adhere to the moral and social virtue of civility.     

On teaching psychoanalysis

Teaching psychoanalysis is no less an art than is the practice of psychoanalysis. As is true of the analytic experience, teaching psychoanalysis involves an effort to create clearances in which fresh forms of thinking and dreaming may emerge, with regard to both psychoanalytic theory and clinical practice. Drawing on his experience of leading two ongoing psychoanalytic seminars, each in its 25th year, the author offers observations concerning (1) teaching analytic texts by reading them aloud, line by line, in the seminar setting, with a focus on how the writer is thinking/writing and on how the reader is altered by the experience of reading; (2) treating clinical case presentations as experiences in collective dreaming in which the seminar members make use of their own waking dreaming to assist the presenter in dreaming aspects of his experience with the patient that the analytic pair has not previously been able to dream; (3) reading poetry and fi ction as a way of enhancing the capacity of the seminar members to be aware of and alive to the effects created by the patient's and the analyst's use of language; and (4) learning to overcome what one thought one knew about conducting analytic work, i.e. learning to forget what one has learned.     

Toleration vs. Doctrinal Evil in Our Time

Our time is characterized by what seems like an unprecedented process of intense global homogenization. This reality provides the context for exploring the nature and value of toleration. Hence, this essay is meant primarily as a contribution to international ethics rather than political philosophy. It is argued that because of the non-eliminability of differences in the world we should not even hope that there can be only one global religion or ideology. Further exploration exposes conceptual affinity between the concepts of intolerance, ideology, and doctrinal evil. The last concept is developed in contrast to pure evil and average evil, and under the assumption of the metaphysical necessity of free will. Doctrinal evil is found to represent the main source of intolerance as a result of a mechanism that tends to confuse doctrinal evil (or the competing conceptions of the good) with pure evil. This connection between doctrinal evil and pure evil provides ideologies with their forcefulness. Tolerance cannot be properly understood in terms of a simple opposition to intolerance, however. Tolerance emerges as a sort of vigilance, conscientiousness, and non-negligence based not on a supposedly correct interpretation of the good, but rather on the acceptance of the fallibility of any such attempted definition. Conversely, the principal evil in doctrinal evil is found in arrogance that accompanies the intolerance-inducing irresponsible thoughtlessness. With this conceptual topology in mind the paper also addresses questions regarding religious tolerance, the ideology of human rights and democracy, the right to self-defense, ways to face evil, the dialectics of using old names for novel evils, and related issues. This revised version was published online in August 2006 with corrections to the Cover Date.     

摹仿与原始社会中的伦理道德

摹仿在人类原始文化中的作用和功能是什么 ?传统的解释多集中在美学领域。从文化人类学的角度 ,探讨摹仿在原始社会物质生产和精神生产中的巨大作用及其在原始社会伦理道德意识的起源、形成和传承中作用是有重要意义的。     

科研技术人员核心自我评价与工作倦怠、工作投入的结构方程分析

目的：探讨在中国文化背景下公司内技术部门人员核心自我评价是否包括集体自尊的维度及其与工作投入、工作倦怠的关系。方法：在人力资源部门人员的指导下,301名公司技术部门人员填写了工作倦怠量表（MBI—GS）、工作投入量表（UWES）、经典核心自我评价4个分量表、集体自尊量表以及核心自我评价集成量表（CSES）,并以密封信封方式提交。结果：（1）集体自尊对核心自我评价的载荷为0．68,是核心自我评价的重要因素。（2）加入集体自尊维度的核心自我评价对工作投入和工作倦怠路径系数分别达到了0．79和-0．54。（3）采用集成核心自我评价量表测量也支持了这一结果,对工作投入和工作倦怠各维度的回归系数均达到了显著水平。结论：集体自尊是中国文化背景下技术部人员的核心自我评价重要成分,且加入集体自尊维度的核心自我评价对工作投入和工作倦怠均有较好的预测作用。     

A reappraisal of classical archetype theory and its implications for theory and practice

Abstract: This paper begins with an overview of contemporary approaches to archetype theory and notes the radical nature of certain deductions. Some argue that there is no ‘archetype‐as‐such’ as a pre‐existing entity at the core of a complex driving its formation whilst the findings of current neuroscience are calling into question one very thing on which the classical theory is built – innatism. Knox's argument for image schemas raises the question as to the extent to which archetypes can be conceived in any preformationist sense. The question is then posed – to what extent can Jung's classical theory of archetypes be read in light of these current models? The case examples Jung uses to evidence the existence of archetypes, his explications of synchronicity and his own Philemon experience are then reappraised. The conclusion is drawn that it is difficult to evidence the existence of autonomous archetypes unrelated to personal affective experience. Not only would this be expected by emergent/developmental models of archetype but it can explain many of Jung's disjunctive statements about archetype constellation; the difficulties in separating personal and collective psychic content and Jung's apparent Lamarckianism. The implications of these models for theory, clinical practice and analyst training are then offered for discussion.