What is the function of faith and trust in psychoanalysis?1

Unlike other concepts such as ‘illusion’, ‘capacity to tolerate frustration’ and ‘libidinal investment’, the concept of faith has not yet found a well‐defined position in psychoanalytic theory. Bion focused on faith and placed it in an unusual context: scientific work. Through the Act of Faith a researcher can give some consistency to certain ideas, hunches or intuitions that may appear during observation, though he cannot represent them by existing theory. Through the Act of Faith an analyst can ‘see’, ‘hear’ and ‘feel’ those mental phenomena, the reality of which leaves no practising psychoanalysts in doubt, even if they cannot represent them by current formulations. In this paper, the author aims to expand Bion's proposals into the clinical and therapeutic fields. In the first part, the author examines how faith and trust overlap, and how they depart from each other, and he gives an example. Faith possesses an igniting and driving force which trust doesn't possess to the same extent. In the second part, the author looks at F as a psychic function of the analyst, which aids him in supporting a depressed and hopeless patient while waiting for the return of the patient's desire to live. In the final part, he focuses on F from the patient's point of view and studies the transformations of F that may occur during an analysis.     

Why We Do What We Do When We Teach Pastoral Theology at United Theological College (UTC), Sydney

This paper seeks to reflect in a narrative way on the pedagogical processes involved in teaching pastoral theology at United Theological College, Sydney. The paper recognizes that the process of learning pastoral theology is a significant part of the content learned in pastoral theology. The learning process in pastoral theology also contributes to (trans)formational learning in those being formed for ministry. The paper seeks to contribute to the community of pastoral theologians by reflecting on the experience of teaching within a particular school.     

FAITH AND DOUBT IN SCIENCE AND RELIGION

Abstract One of the contexts in which religion and science come into conflict is with regard to faith and doubt. Generally speaking, we associate faith with religion, which is opposed to doubt, and doubt with science, which is opposed to faith. Some critics of science have argued that science is also based on faith; others have shown that there is doubt in the religious context also. In this essay I clarify these positions by defining different types of faith and different types of doubt.     

试论信仰与行为之间的关系

伊玛尼是伊斯兰教的根基,是一个人成为穆斯林的前提。对于伊玛尼,学者们有不同的见解。本文旨在通过对伊玛尼一词的文字意义进行解释,对相关《古兰经》文和圣训进行分析,理清信仰与行为之间的关系,供国内学界参考。     

The role of faith in intuition, need for cognition and method of attitude formation in implicit–explicit brand attitude relationship strength

We tested the hypothesis that Faith in Intuition (FI) would moderate implicit–explicit attitude relationship strength for attitudes formed via associative processes, but not propositional processes. Experiments 1 and 2 demonstrated that FI moderated I–E relationship strength for attitudes formed via evaluative conditioning. High FI people had stronger I–E correlations. Experiment 2 showed that FI did not moderate I–E relationship strength for attitudes formed via propositional reasoning. Those low in Need for Cognition (NC), however, showed stronger I–E correlations than those high in NC. The importance of considering trait variables in combination with the method of attitude formation is discussed.     

The faultline activation process and the effects of activated faultlines on coalition formation,conflict, and group outcomes

This research examines the effects of group faultline activation on coalition formation, conflict, and group outcomes. We distinguish between dormant faultlines (potential faultlines based on demographic characteristics) and activated group faultlines (members actually perceive subgroups based on the demographic characteristics) and hypothesize that while dormant faultlines do not automatically turn into active group divisions, a group’s entitlement configuration can activate divisions among group members. Study 1 was a construct validity study to verify the psychometric properties of the activated group faultline measure and explain its connection to other process variables. In Studies 2 and 3, we tested our hypotheses and found that groups with activated faultlines were more likely to form coalitions, have high levels of group conflict, and lower levels of satisfaction and group performance than dormant faultline groups. Furthermore, team identification moderated the effects of activated faultlines on group processes such that a strong workgroup identity decreased the likelihood that activated faultlines led to coalition formation and conflict.     

城乡结合部教会信徒的经济状况调查——以S市D教会为例

位于大都市城乡结合部的S市D教会是农民工占多数的教会。调查表明该会信徒的受教育程度较低。其经济状况特点是临时工合同工自谋生计者占多数,收入低于该市平均水平。参加教会活动对其经济活动并未产生明显的影响,但基督教信仰对其经济道德和诚信度有正面意义。同时宗教信仰对处于经济不确定性风险中的信徒有明显的慰藉功能。文章认为D教会并未出现如韦伯所说的新教伦理与经济发展间的促进作用。城乡结合部民工教会信徒经济水平的提高仍有赖于非宗教因素的推动。     

组织中员工的自愿性工作行为

自愿性工作行为是角色规范之外的自发性行为, 它包括两大类型：一是以组织公民行为、建言行为、周边绩效等为代表的角色外行为; 二是以反生产行为、沉默行为、越轨行为等为代表的负面组织行为。自愿性工作行为的产生是个体与情境相互作用的结果。“组织公民行为-反生产行为”与“建言-沉默”之间的关系并非对立相反, 在一定条件下且可以互相转化, 本研究将特定类目的转化过程推论至总体, 并用情感事件理论、道德补偿原理及经济理性分析对该推论进行理论论证。     

印象形成中交叉刻板印象的加工机制

以大学生作为被试,旨在探究：在交叉刻板印象加工过程中,是否存在某一单维刻板印象的加工优势效应？如果存在,靶子熟悉度的差异是否会影响单维刻板印象的加工优势效应？该单维刻板印象加工优势效应是否还会受到其他单维刻板印象加工的调节。研究结果表明：（1）在对具有性别-年龄组合而成的交叉刻板印象的人群进行判断时,通过面孔进行启动,发现在不同的条件下分别存在性别单维刻板印象和年龄单维刻板印象的加工优势效应,即年轻男性或女性面孔的性别特征较年龄特征更容易得到加工和提取,老年男性或女性面孔的年龄特征较性别特征更具有加工优势。而在范畴词汇启动下,老年男性或女性词汇启动下的年龄特征较性别特征更具有加工优势。（2）熟悉性会影响单维刻板印象的加工优势,即在年轻被试感知面孔或范畴词汇时,其对老年男性或女性靶子间击中率的差异要显著大于对年轻男性或女性的靶子间击中率的差异。换言之,年轻被试感知老年人靶子的性别与年龄间的差异要显著大于年轻人靶子,出现自我参照现象。（3）在交叉刻板印象加工中,同时存在的各类单维刻板印象加工是彼此削弱的,具有优势加工效应的刻板印象的加工会受到非优势刻板印象加工的抑制。（4）在交叉刻板印象加工中,优势刻板印象加工会受到其相对刻板印象加工的削弱。     

The Alienating Mirror: Toward a Hegelian Critique of Lacan on Ego-Formation

This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize themselves in a mirror image. Thus mutual recognition with another, rather than self-recognition in a mirror, is what makes possible subsequent ego-formation and self-consciousness. This intersubjective critique suggests that many of the psychoanalytic consequences that Lacan derives from the mirror stage (e.g., alienation, narcissism, and aggressivity) may need to be rethought.