Lewis Carroll and psychoanalysis: why nothing adds up in wonderland

Each generation of psychoanalyst has found different things to value and sometimes to censure in Lewis Carroll’s remarkable fiction and flights of fancy. But what does Carroll’s almost ‘surrealist’ perspective in the Alice stories tell us about the rituals and symbols that govern life beyond Wonderland and Looking‐Glass World? Arguing that Carroll’s strong interest in meaning and nonsense in these and later works helps make the world strange to readers, the better to show it off‐kilter, this essay focuses on Jacques Lacan’s Carroll – the writer–logician who stressed, as Lacan did, the difficulty and price of adapting to the symbolic order. By reconsidering Lacan’s 1966 homage to the eccentric Victorian, I argue that Carroll’s insight into meaning and interpretation remains of key interest to psychoanalysts intent on hearing all that he had to say about psychic life.     

Effects of direct instruction on the acquisition of prepositions by students with intellectual disabilities

Some students with intellectual disabilities require explicit instruction of language skills, including preposition use; however, little is known about effective ways to teach preposition use to this population. This study examined direct instruction (DI) to teach students to use and respond to prepositions. Results indicated that DI was an effective way to teach prepositions. Limitations and directions for future research are discussed.     

Justice sensitivity and the processing of justice‐related information

We investigated how Justice Sensitivity (JS) shapes the processing of justice‐related information. We proposed that due to frequently perceiving and ruminating about injustices, persons high in JS develop highly accessible and differentiated injustice concepts that shape attention, interpretation and memory for justice‐related information. Three studies provided evidence for these assumptions. After witnessing injustice, persons high in JS attended more strongly to unjust stimuli than to negative control stimuli (Study1) and interpreted an ambiguous situation as less just than persons low in JS (Study2). Finally, they displayed a memory advantage for unjust information (Study3). Results suggest that JS involves the availability and accessibility of injustice concepts as parameters of cognitive functioning and offer explanations for effects of JS on justice‐related behaviour. Copyright © 2010 John Wiley & Sons, Ltd.     

The history,origin, and meaning of Nietzsche’s slave revolt in morality

Abstract

While it is uncontroversial that the slave revolt in morality consists in a denial of the nobles as objects of value, Nietzsche’s account in the Genealogy’s first essay invites ambiguities concerning its origin, ressentiment’s relationship to value creation, and its meaning. In this paper, I address these ambiguities by analyzing the morality of good and evil as an historical artifact of Judeo-Christian tradition, and I argue for a two-stage, non-strategic interpretation of the slave revolt, according to which Judaism and Christianity each made essential and different contributions. The inversion of values began with the Jewish prophets, who claimed the poor were holy and ‘good’ and the rich ‘evil’ (BGE 195), and it was sustained throughout the Second Temple period by the Jewish priests in relation to a ‘priestly-noble’ (GM I 7) conception of the virtuous person as holy and pure. Christ, through his espousal of egalitarianism (A 27), negated the pathos of distance essential to noble values, thus beginning the second phase of the slave revolt where goodness became associated with a distinctly slavish conception of virtue.     

Reconsidering research on self-humanizing: The importance of mean comparative judgments

Self-humanization is defined as the tendency to view oneself as more essentially human than others. Researchers have claimed that people attribute human nature traits more strongly to themselves than to others, but not uniquely human traits. In this article we suggest that such claims are based on the misinterpretation of results. Most studies have not presented mean comparative judgments, making it impossible to determine whether people thought they possessed characteristics less strongly or more strongly than the average person. We found that people (N = 256) in Poland, Italy, and Korea perceived themselves as possessing desirable human nature and uniquely human characteristics more than others, as possessing undesirable uniquely human traits less than others, and as similar to others in terms of undesirable human nature characteristics. It seems that being more human than others means possessing some traits more than others and possessing some traits less than others.     

Negative interpretation bias as a mechanism of the relationship between rejection sensitivity and depressive symptoms

Rejection sensitivity and negative cognitive biases have been identified as important risk factors for depression. Rejection sensitivity is defined as the tendency to anxiously anticipate, easily perceive, and overreact to rejection. Although prior studies have found an association between one component of rejection sensitivity, the tendency to anxiously anticipate rejection, and depression, little is known about the mechanisms through which anxious anticipation of rejection might confer depression risk. One possibility is that rejection anticipation leads to negatively biased interpretations, a cognitive risk factor for depression. Results from two studies (one cross-sectional, one longitudinal) indicate that negative interpretation biases mediate the association between the anxious anticipation of rejection and depressive symptoms. These findings indicate that interpretation biases represent a mechanism through which anxious anticipation of rejection confers risk for depression, and suggest that interventions designed to challenge negative interpretations may help to decrease depression risk among individuals who anticipate rejection.     

The association between ruminative thinking and negative interpretation bias in social anxiety

Cognitive models propose that both, negative interpretations of ambiguous social situations and ruminative thoughts about social events contribute to the maintenance of social anxiety disorder. It has further been postulated that ruminative thoughts fuel biased negative interpretations, however, evidence is rare. The present study used a multi-method approach to assess ruminative processing following a social interaction (post-event processing by self-report questionnaire and social rumination by experience sampling method) and negative interpretation bias (via two separate tasks) in a student sample (n?=?51) screened for high (HSA) and low social anxiety (LSA). Results support the hypothesis that group differences in negative interpretations of ambiguous social situations in HSAs vs. LSAs are mediated by higher levels of post-event processing assessed in the questionnaire. Exploratory analyses highlight the potential role of comorbid depressive symptoms. The current findings help to advance the understanding of the association between two cognitive processes involved in social anxiety and stress the importance of ruminative post-event processing.     

经颅直流电刺激在抑郁症治疗中的应用

已有的神经影像学研究成果揭示, 抑郁症发作的重要原因之一是大脑前额叶皮层结构和功能受损。经颅直流电刺激(tDCS)作为一种无创脑刺激, 选取前额叶皮层作为刺激区域, 通过调节皮层兴奋性来治疗抑郁症, 能够有效缓解抑郁症状和改善受损的认知功能, 疗效明显且持久稳定。针对tDCS在抑郁症治疗研究中的问题, 未来可从有效性、个体差异以及预防干预等六个方面进一步研究, 以期tDCS作为一种具有潜力的治疗手段, 在临床上有更为广泛地应用。     

Penultimate interpretation

Interpretation is at the center of psychoanalytic activity. However, interpretation is always challenged by that which is beyond our grasp, the 'dark matter' of our mind, what Bion describes as ' O'. O is one of the most central and difficult concepts in Bion's thought. In this paper, I explain the enigmatic nature of O as a high-dimensional mental space and point to the price one should pay for substituting the pre-symbolic lexicon of the emotion-laden and high-dimensional unconscious for a low-dimensional symbolic representation. This price is reification--objectifying lived experience and draining it of vitality and complexity. In order to address the difficulty of approaching O through symbolization, I introduce the term 'Penultimate Interpretation'--a form of interpretation that seeks 'loopholes' through which the analyst and the analysand may reciprocally save themselves from the curse of reification. Three guidelines for 'Penultimate Interpretation' are proposed and illustrated through an imaginary dialogue.