El,Baal, and Allah

This article compares the appropriations of the divine names El and Baal into the Yahwistic faith in ancient Israel with the Christian use of the word “Allah” in contemporary Indonesia. This study finds that, like El and Baal, “Allah” can function as both an appellative and personal name in contemporary Indonesia. However, the term “Allah” in Indonesia is at a crossroads to develop either to be more generic, like El, or to be more personal, like Baal. Learning from the peaceful appropriation of El as a generic name and the polemical appropriation of Baal as a personal name in ancient Israel, Indonesian Christians need to advocate the use of the name Allah as an appellative because it may prevent unnecessary conflicts in the Christian–Muslim relationship in Indonesia. Furthermore, the use of the common word “Allah” in Indonesia to refer to the supreme being is crucial for promoting interreligious dialogue between Islam and Christianity.     

The Rise of Sympathy and the Question of Divine Suffering

Seventeenth-century Cambridge Platonist Ralph Cudworth, writing just at the time when the concept of sympathy was moving from the realm of magic to that of ethics, argued that God must be understood as having a vital sympathy with suffering human beings. Yet while Cudworth invoked sympathy in an attempt to capture God's intimate relation with creation, in fact, it served as a principle of mediation that tended either to collapse God into the world or to distance God from the world. The broader implications of this problematic conception of divine transcendence can be seen in the secularizing tendencies within sentimentalist ethics and in the work of the late nineteenth-century and early twentieth-century Anglican theologians, who were the first to affirm divine passibility.     

The analytic nursery: Ferenczi's 'wise baby' meets Jung's 'divine child'

In 1923, Sandor Ferenczi wrote a paper entitled 'The dream of the clever baby', in which he identified a phenomenon he discovered through his clinical work: the notion that young children who had been traumatized often had accelerated developmental characteristics that led them to acquire highly acute sensitivities and intuitions--in short, wisdom beyond their years. He characterized them as 'wise' babies. Similarly, C. G. Jung, with Karl Kerenyi, (1949) elaborated a myth known as the 'divine child'--identifying an archetype which activates healing and intuitive understanding in children and adults. In their work, Jung (and Kerenyi) explored the 'divine child' archetype from a mythological and a psychological perspective. The following paper elaborates aspects of Ferenczi's 'wise child' and Jung's 'divine child', comparing and contrasting them, and suggesting new perspectives on the connections between Ferenczi's and Jung's theoretical and clinical perspectives, and the two men themselves. As well, and specifically, the paper explores a comparative understanding of the development of two different modalities of early psychodynamic concepts with regard to children and their response to trauma, aspects that continue through theoretical and clinical practice today.     

The goals of psychoanalytic treatment: Conceptual considerations and follow‐up interview evaluation with a former analysand1

There has been a long, ongoing discussion of goals in psychoanalytic treatment. Some analysts are even of the opinion that psychoanalysis ought to be goalless (‘just analysing’). The growing number of outcome studies, however, is in need of a generally accepted set of criteria by which treatment results can be judged. The author proposes a definition of the goals of psychoanalysis that covers four areas: the alleviation of symptoms and complaints, changes in life adjustment, changes in personality structure, and procedural goals such as the resolution of the transference neurosis. She illustrates the relevance of this conceptualization by an empirical study that considers the assessments of 19 psychoanalysts discussing statements made by a former patient about her analytic treatment. On the basis of this case, which comes from the follow‐up study of the DPV (German Psychoanalytical Society), reported by Leuzinger‐Bohleber et al. in 2002, the author demonstrates that psychoanalysts use the criteria defined above implicitly in forming their opinions. Moreover, they arrived at similar judgements regarding the treatment's outcome.     

Creation, Co-operation, and Causality: A Reply to Gregersen

Niels H. Gregersen seeks to illuminate the nature of continuing divine action in the world and to show that the classical theistic doctrine of continuous creation is consonant with some recent scientific theories of self-productive ("autopoietic") systems. Central to these theories is the concept of co-operation; central to Gregersen's theological appropriation of these theories is also the notion of structuring causality developed by philosopher Fred Dretske. While supportive of Gregersen's overall aims and emphases, we find significant disanalogies between co-operation as a theological construct and as an evolutionary strategy. We also doubt the utility of Dretske's notion for his project.     

Open Theism: An Answer to My Critics

Abstract :  Open theism is a version of historic free will theism which posits God as granting to human beings significant freedom to cooperate with or to resist the will of God for their lives. God's goal is to make possible relationships of mutual love between God and creatures and therefore set up a dynamic give and take situation in which God can even be said to risk failure to the degree permitted by the overall plan. A debate has broken out as to whether open theism goes too far in its revision. I myself see it as a mere adjustment to standard Arminian thinking on the point of understanding the divine foreknowledge. In this article, I argue that, despite a goodly number of objections, the position deserves to be viewed as a legitimate option for Christian theology, yea even for "evangelical" theology.     

What's true and whose idea was it?

In this paper, the author explores the idea that psychoanalysis at its core involves an effort on the part of patient and analyst to articulate what is true to an emotional experience in a form that is utilizable by the analytic pair for purposes of psychological change. Building upon the work of Bion, what is true to human emotional experience is seen as independent of the analyst's formulation of it. In this sense, we, as psychoanalysts, are not inventors of emotional truths, but participant observers and scribes. And yet, in the very act of thinking and giving verbally symbolic 'shape' to what we intuit to be true to an emotional experience, we alter that truth. This understanding of what is true underlies the analytic conception of the therapeutic action of interpretation: in interpreting, the analyst verbally symbolizes what he feels is true to the patient's unconscious experience and, in so doing, alters what is true and contributes to the creation of a potentially new experience with which the analytic pair may do psychological work. These ideas are illustrated in a detailed discussion of an analytic session. The analyst makes use of his reverie experience-for which both and neither of the members of the analytic pair may claim authorship-in his effort to arrive at tentative understandings of what is true to the patient's unconscious emotional experience at several junctures in the session.     

The Revival of Panpsychism and its Relevance for the Science-Religion Dialogue

Panpsychism, whereby mentality is considered fundamental within the natural world, does not appear prima facie to be a friend to with either natural science or Christian theology. This article challenges this first impression. Within the science and theology dialogue, panpsychism has been a central component of Process theologians’ efforts to integrate these disciplines into a larger metaphysical framework; but, this is not the method adopted in this paper. Instead, it is argued that panpsychism gives scholars the potential for greater progress in two field defining discussions: quantum accounts of special divine action and theistic evolution. It is shown that panpsychism currently finds sufficient consonance with the relevant scientific disciplines and has substantial benefits for theologians engaged in these areas. Panpsychism holds great promise as the philosophy of mind for future generations of science-and-religion scholars.     

计算机人格适应性测验的初始值估计研究

一般来说,对于计算机人格适应性测验（CAPT）,由于对被试每种人格特质的施测项目数比较少,初始值估计方法的好坏直接影响着被试人格特质水平估计的准确性。该研究提出利用被试特质水平与其人格特质自我评定信息的回归模型来获取被试人格特质水平的初始值。模拟数据的研究结果表明：新方法获得的初始值确实能够更准确的估计被试的特质水平。