The intersubjective links in perversion1

The author studies the intersubjective links which the pervert maintains with analyst or partner, attempting to indicate the differences between the investments in each case. Rather than accepting that empathy towards these patients is impossible to achieve and disturbs the countertransference profoundly, it attempts to show that these difficulties may be overcome if they are reinterpreted in the light of the theory of the intersubjective link. The author examines the theories and the practice of intersubjectivity and gives a definition of his approach to the link between two subjects. He applies these ideas to the case of a sexually masochistic female patient. The countertransference is marked successively by indifference, rejection and smothering. The analysis of the analyst's dream allows the situation to evolve. Failures in primary identification can result in domination over others and utilitarianism. The author examines the place of the challenge to the ‘Law’ and the father (in the attempt by the patient to put a theory to the test) in order to identify the figure of the witness in the pervert's intersubjective links. The desire of the transference would be marked by the figure of the witness rather than by that of the analyst as accomplice.     

The original risk: overtheologizing ethics and undertheologizing sin.

The project of articulating a theological ethics on the basis of liturgical anthropology is bound to fail if the necessary consequence is that one has to quit the forum of critical modern rationality. The risk of Engelhardt's approach is to limit rationality to a narrow vision of reason. Sin is not to be understood as the negation of human holiness, but as the negation of divine holiness. The only way to renew theological ethics is to understand sin as the anthropological and ethical expression of the biblical message of the justification by faith only. Sin is therefore a secondary category, which can only by interpreted in light of the positive manifestation of liberation, justification, and grace. The central issue of Christian ethics is not ritual purity or morality, but experience, confession and recognition of our own injustice in our dealing with God and men.     

Theology in a Dynamic Universe

According to recent astrophysical evidence, the present universe has been forming for the past 14 billion years. New kinds of objects have emerged even recently. The reverse side of this creativity is the observed and predicted decay of all objects. Will new structures form in the future? This is a question of hope, which is not a scientific term but originates from experience on the level of personal and religious perceptions requiring participation. Anticipating the future, science and theology of creation meet, and the tension between practical knowledge and visionary hope enters a constructive dialogue.     

论心理契约的动态过程

本文对心理契约的形成、改变、破裂和补救的动态过程的研究现状进行了综述和分析,特别就研究中有关心理契约的形成规律和补救方式方面存在的问题进行了分析,并针对如何结合我国国情开展深入的实证研究提出了建议。     

The effect of the validity of co‐occurrence on automatic and deliberate evaluations

Co‐occurrence of an object and affective stimuli does not always mean that the object and the stimuli are the same valence (e.g., false accusations that Richard is a crook). Contemporary theory posits that information about the (in)validity of co‐occurrence has stronger influence on deliberate than automatic evaluation. However, available evidence supports that hypothesis only when the (in)validity information is delayed. Further, the existing evidence is open to alternative methodological accounts. In six high‐powered experiments (total N = 1750), we modified previous procedures to minimize alternative explanations and examine whether delayed (in)validity information has a discrepant effect on automatic versus deliberate evaluation. Casting doubt on the generality of the hypothesis, we found more sensitivity of deliberate than automatic evaluation to delayed validity information only when automatic evaluation was measured with the Implicit Association Test and not with the evaluative priming task or the affective misattribution procedure.     

Which came first,personality traits or identity processes during early and middle adolescence?

No previous studies examined longitudinal associations between personality facets and identity dimensions in early and middle adolescence. To uncover these relationships, we test the direction of effects of domain- and facet-level personality traits with identity dimensions in early and middle adolescence. For this purpose, we used two annual waves of longitudinal data on 1233 Japanese early and middle adolescents. Cross-lagged models provided evidence for bidirectionality between personality and identity in early and middle adolescence. Moreover, our results highlighted that the relationships between the facets-level personality and identity dimensions were more complex than the associations between the domain-level of personality and identity dimensions. Our study facilitates a better understanding of the personality-identity interplay.     

Language Use and Coalition Formation in Multiparty Negotiations

The alignment of bargaining positions is crucial to a successful negotiation. Prior research has shown that similarity in language use is indicative of the conceptual alignment of interlocutors. We use latent semantic analysis to explore how the similarity of language use between negotiating parties develops over the course of a three‐party negotiation. Results show that parties that reach an agreement show a gradual increase in language similarity over the course of the negotiation. Furthermore, reaching the most financially efficient outcome is dependent on similarity in language use between the parties that have the most to gain from such an outcome.     

FAITH,BELIEF, AND THE COMPATIBILITY OF RELIGION AND SCIENCE

Recent attacks on the compatibility of science and religion by the “militant modern atheists” (Jerry Coyne, Richard Dawkins, Daniel Dennett, Sam Harris, Christopher Hitchens) have posed serious challenges for anyone who supports the human importance of religious faith (particularly their identification of “faith” with “believing without evidence”). This article offers a critical analysis of their claims compared with those who do not equate faith with belief. I conclude that (i) the militant modern atheist interpretation of faith undervalues transformative religious experiences, (ii) that more people of faith hold it for this reason than their opponents acknowledge, and (iii) that meaningful dialogue between religion and science is both possible and desirable.