Auguste Comte on Positivism and Happiness

Auguste Comte (1798–1857) is the founder of a French school of thought that became famous for its encyclopaedic account of the sciences as well as for its exposition of what was designed as a way out of a state of intellectual and moral crisis. This essay demonstrates that there is a linkage between the diagnosis of crisis and the pursuit of happiness in Comte's foundation of positivism. It begins by distinguishing Comte's notion of positivism from that of a value-free science. In analysing Comte's peculiar usage of the term happiness, the essay shows that happiness is understood as the result of the convergence (consensus) of three components: a scientific conception of the world, the feelings of love and veneration, and a wisely ordered activity. The essay then demonstrates that the first of these components is of primary importance inasmuch as it is to frame a new horizon within which man is expected to return to a healthy state of mind, to reshape both his hopes and activities, and to discover his own participation in a supreme order acting through the laws of nature as well as through those of the civilization in which he lives. Conveying this new horizon to citizens of a lasting Republic is the sacred mission of sociology. The essay concludes by pointing out that Comte's conception of happiness can be assessed as unifying some main qualities of life as they are classified in Ruut Veenhoven's fourfold matrix.     

Infants' formation and use of categories to segregate objects

Four- and-a-half-month-old infants' (N = 100) category formation and use was studied in a series of five experiments. For each experiment, the test events featured a display composed of a cylinder and a box. Previous research showed that this display is not clearly parsed as a single unit or as two separate units by infants of this age. Immediately prior to testing, infants were shown a set of category exemplars. Knowledge about this category could help infants disambiguate the test display, which contained a novel exemplar of this category. Clear interpretation of the test display as composed of two separate units (as indicated by infants' longer looking at the move-together than at the move-apart test event) was taken as evidence of category formation and use. In Experiments 1 and 5, infants' prior experience with a set of three different boxes that were similar to the test box facilitated their segregation of the test display. Experiment 2 showed that three different exemplars are necessary: prior experience with any two of the three boxes used in Experiment 1 did not facilitate infants' segregation of the test display. Experiment 3 showed that variability in the exemplar set is necessary: prior experience with three identical boxes did not facilitate infants' segregation of the test display. Experiment 4 showed that under these conditions of very brief prior exposure, similarity between the exemplar set and test box is necessary: prior experience with three different boxes that were not very similar to the test box did not facilitate infants' segregation of the test display. Together, these findings suggest that: (a) number of exemplars, variability, and similarity in the exemplar set are important for infants' category formation, and (b) infants use their category knowledge to determine the boundaries of the objects in a display.     

Alone with God

A patient deals with her cancer and its treatment through a life of the imagination, dreams and God. The author observes a toughness in her and strong feeling. She struggles to bear the aliveness of God as she wrestles with childhood memories of her own mother's death from the same disease. Prayers for her are experienced as sunbeam fibers and a kind of transfusion.     

Oddity learning by African dwarf goats ( Capra hircus)

Seventeen African dwarf goats (adult females) were trained on oddity tasks using an automated learning device. One odd stimulus and three identical nonodd stimuli were presented on a screen divided into four sectors; the sector for the odd stimulus was varied pseudorandomly. Responses to the odd stimulus were deemed to be correct and were reinforced with food. In phase 1, the goats were trained on eight stimulus configurations. From trial to trial the odd discriminandum was either a + symbol or the letter S, and the nonodd discriminandum was the symbol not used as the odd one. In phase 2, the animals were similarly trained using an unfilled triangle or a filled (i.e., solid black) circle. In phase 3, three new discriminanda were used, an unfilled, small circle with radiating lines, an unfilled heart-shaped symbol, and an unfilled oval; which of the three discriminanda was odd and nonodd was varied from trial to trial. Following these training phases, a transfer test was given, which involved 24 new discriminanda sets. These were presented twice for a total of 48 transfer test trials. Results early in training showed approximately 25% correct, which might be expected by chance in a four-choice task. After 500-2,000 trials, results improved to approximately 40-44% correct. The best-performing subject reached 60-80% correct during training. On the transfer test, this subject had 47.9% correct and that significantly exceeded 25% expected by chance. This finding suggests that some exceptional individuals of African dwarf goats are capable of learning the oddity concept.     

The Humanizing Brain: An Introduction

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self-organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus "humanizes" all our perceptions and understandings. The brain is our physical anchor in the natural environment— and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom-up (linking the physical and the experiential) and top-down (beginning with the whole of things, or God). These processes we know as "mind" (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into "the way things really are." Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus .     

DNA Fingerprinting and the Offertory Prayer: A Sermon

This Christian sermon uses a DNA lab experience as a basis for theological reflection on ourselves and our offering. Who are we to God? What determines the self that we offer? Can the alphabet of DNA shed light for us on the Word of God in our lives? This first attempt to introduce the language and laboratory environment of genetic testing (represented by DNA fingerprinting) within a parish preaching context juxtaposes liturgical, scientific, and biblical language and settings for fresh insights.     

Benchmark Memories in Adulthood: Central Domains and Predictors of Their Frequency

This study extended earlier research on the reminiscence bump phenomenon in autobiographical memory by examining the central domains and predictors of benchmark memories from a life history timeline and from three selected significant events. Memories elicited by these methods demonstrated the reminiscence bump as occurring in early adulthood. The central domains representing this era involved events with family and relationships followed by those related to education and work. Individual differences in socio-emotional variables associated with self and identity formations (i.e., family climate, defensive style, self-complexity, and adult attachment) were associated with the reminiscence bump. These findings support the self-narrative hypothesis that the reminiscence phenomenon is related to the process of identity formation in late adolescence and early adulthood.     

Psychoanalysis and Diplomacy: Part I. Individual and Large Group Identity

Starting with Sigmund Freud, psychoanalysts have written on a variety of topics relating to the diplomatic and political realms; but thus far their contributions primarily have been theoretical in nature, and have offered little of practical use to most diplomats and politicians. Various psychoanalytic theories have been applied, resulting in diverse conceptualizations: Wars are inevitable because of our inherent aggressive drives; a nation-state serves a maternal function for its members; certain large groups exhibit behaviors similar to those of adolescents. Yet these ideas do not significantly help us understand day-to-day events around the world, practical political issues, or international relations and diplomatic decisions.     

The end of analysis for the analyst (Translated by Ann Kutek)

This paper is an account of an analyst's personal exploration to make conceptual sense of the delicate closing stages of an analysis. Jung's theory of complexes provides a model of the functioning of the analytic relationship as an integral whole which itself is the locus of the process that brings an analysis to completion. Clinical vignettes are used to illustrate this.     

'To Paint the Portrait of a Bird': analytic work from the perspective of a 'developmental' Jungian

Jungians who are trained in the so-called 'Developmental School' straddle the two worlds of psychoanalysis and classical Jungian thinking. This is not always an easy position in which to be, but if the tensions can be held it is potentially a rich and creative way of working. In this paper I attempt to explore this position using the poem, 'To Paint the Portrait of a Bird' by Jacques Prévert as a metaphor for the analytic endeavour. From this perspective I hope to illustrate the importance of being able on the one hand to hold and maintain a clear frame for the careful and detailed exploration of the transference within which the more malign aspects of the psyche might be expressed, and, on the other, to allow the alchemical process of mutual transformation that lies outside the conscious understanding of the analytic couple.