Some notes on Freud's concept of conversion

Abstract

The author investigates conversion, the process by which psychic contents are transformed into bodily symptoms. The author concludes that this process cannot be explained by libido theory or by assuming the existence of a psychic energy. He argues that although Freud was convinced that “the leap from a mental process to a somatic innervation … can never be fully comprehensible to us,” this process is, nonetheless, comprehensible in terms of Freud's own conceptualisation. To understand this process, one must take the characteristics of the primary process to which the “replacement of external by psychical reality” belongs as radical as his thesis of a hallucinatory wish fulfilment. This thesis includes not only the hallucinatory satisfaction of instinctual wishes, but also the hallucinatory satisfaction of the desire to avoid unpleasure, which is understood as a process by which the internal conditions of this affect are displaced from the presentational world into perceptions via conversion.     

Faith as a Cultural Variable: Implications for Counselor Training

Counselors are faced with a unique challenge when faith is a prominent clinical variable. Although faith is deemed relevant, counselors may not feel comfortable approaching the subject of faith with clients. Participants in this study were practicing counselors licensed in their respective states; each was also a current doctoral candidate in counselor education and supervision. A scenario involving a complex interaction of faith; family systems; and lesbian, gay, bisexual, and transgender issues in clinical practice was provided. Participants were found to be more likely to value the importance of addressing faith in sessions than they were to actually use faith as an intervention.     

RELIGIOUS HYPOTHESES AND THE APOPHATIC,RELATIONAL THEOLOGY OF CATHERINE KELLER

In one of its most urgent folds, Catherine Keller's Cloud of the Impossible juxtaposes negative theology with relational theology for the sake of thinking constructively about today's global climate of religious conflict and ecological upheaval. The tension between these two theological approaches reflects her desire to unsay past harmful theological speech but also to speak into the present silences about the (perhaps im)possibility of a future that is not only to be feared. Suffusing Keller's Cloud is the related (perhaps im)possibility of living out one's life in conversation with a religious tradition having accepted the nonknowing character of its wisdom. Here, I develop the notion of “hypothetical faith” as an epistemic posture that commits itself to some particular religious tradition even as it acknowledges the unverifiability of that tradition's deepest truths. Understood as operating at the opposite end of the testability spectrum from science, religion‐as‐hypothesis provides a way of saying and unsaying one's tradition at the same time.     

A Spiritual Journey Into the I-Thou Relationship: A Personal Reflection on Living With Dementia

This article is a personal reflection of the author’s spiritual journey after diagnosis with dementia. It draws on biblical texts to illustrate moments of trauma, then adjustment, and finally joy. The article concludes with a reflection on the experience of dementia as being “transformed by the renewing of your mind” (Rom.12:8). It suggests an approach in which the increasing disability caused by dementia may be regarded as “walking in the cool of the day” with God in the Garden of Eden (Gen. 3:8).     

Psychometric Evaluation of a Controlled Social Affiliation Paradigm: Findings From Anxiety,Depressive Disorder,and Healthy Samples

Social impairments are common across many psychiatric conditions. Standardized dyadic assessments intended to elicit social affiliation between unacquainted partners are used to elucidate mechanisms that disrupt relationship formation and inform possible treatment targets; however, the psychometric properties of such paradigms remain poorly understood. This study evaluated the psychometric properties of a controlled social affiliation paradigm intended to induce connectedness between a target participant and trained confederate. Individuals with an anxiety or depressive disorder diagnosis (clinical group; n = 132) and those without (control group; n = 35) interacted face-to-face with a trained confederate; partners took turns answering a series of increasingly intimate questions about themselves. Social connectedness, affect, and affiliative behavior measures were collected during the interaction. Participant symptom and social functioning measures were collected to examine validity. The paradigm elicited escalating social connectedness throughout the task for both participants and confederates. Parallel forms (i.e., different question sets) elicited similar affiliation outcomes. Self-reported (but not behavioral) affiliation differed across some demographic variables (e.g., participant gender, Hispanic ethnicity). Within-task affiliation measures were associated with one another and with global social connectedness and social anxiety symptom measures, but not with somatic anxiety measures. Clinical participants reported lower social affiliation and positive affect reactivity and higher negative affect reactivity than healthy participants. These findings provide initial psychometric support for a standardized and controlled dyadic affiliation paradigm that could be used to reliably probe social disconnection mechanisms across psychopathology.     

Color and women attractiveness: when red clothed women are perceived to have more intense sexual intent

Research has shown that with some nonhuman primates, red is associated with greater sexual attractiveness of females, and recent studies found that a woman with red clothes increases attraction behavior in men. However, the mechanism that explains such behavior was not studied. In this experiment, we hypothesized that men overestimated women's sexual intent when wearing red clothing. Participants evaluated attractiveness and the sexual intent of a woman presented in a photograph wearing a red, a blue, a green or a white tee-shirt. It was found that men evaluated higher sexual intent in the red clothing condition. It was also found that perception of the woman's sexual intent was not moderated by attractiveness rating.     

Similarity and Social Interaction: When Similarity Fosters Implicit Behavior Toward a Stranger

ABSTRACT

People interact more readily with someone whom they think they have something in common with. At a pedestrian crossing, confederates asked participants for the time and, in one condition, said she/he had the same watch as the participant. The amount of time that participants lingered near a confederate was used as the dependent variable. Participants in the similarity condition spent significantly more time near the confederate than when no similarity was manipulated. The results showed that similarity fosters implicit behavior, adding to the growing body of data on the positive effects of similarity and its role in social interaction.     

自我控制的能量模型:证据、质疑和展望

自我控制的能量模型是解释自我控制的一个重要理论模型。该模型认为,所有的自我控制行为依赖一种共同且有限的能量,执行自我控制会消耗这种能量,导致自我损耗效应的产生,但能量也可以通过一些方法得以恢复和提升。该模型得到大量行为和生理层面研究的支持,但也有研究者从疲劳、情绪、动机、血糖指标、时间知觉等方面提出质疑。未来研究可从自我能量的性质、总量等角度进一步完善能量模型,同时结合我国文化探讨理想、信念、价值观对提升我国国民意志力的作用。     

The Ferenczi cult: its historical and political roots

I examine how Sándor Ferenczi has survived in the cultural memory of psychoanalysis, and why myths and legends have been created around his life and work. It seems that he could not escape the fate of the founding fathers of psychoanalysis, most notably, that of Freud and Jung: their life and work have become an object of cultic respect for the followers, diabolic figures for the enemies. Quasi-religious cultivation of the “great man” is an often observable phenomenon in literature, politics, history and in science, and it has several political and ideological functions. These functions may help to increase the inner cohesion and the group identity of the cultic community, to defend the group against external threats. Psychoanalysis has always been vulnerable to myth formation; first, for obvious sociological reasons, and, secondly, for reasons originating in the nature of therapy. The cultic functions can be realized in several ways, such as, for example, the ritualization of the transmission of knowledge, and the “biography as passion” that is, attempts to create a biographical narrative in which all life history moments crystallize around the great man's central theme. Most of the biographies on the life of great psychoanalysts are of this kind – and Ferenczi is no exception. A historiography of psychoanalysis must follow the path of modern historiography in general, which attempts at deconstructing both myths and counter-myths about persons, events and processes, in political, as well as in cultural and intellectual history. By examining the structure of myth formation about psychoanalysts we can learn a lot about how ideas are operating in changing social contexts.