Social dreaming:competition or complementation to individual dreaming?

Social dreaming is presented as a method to explore the unconscious dimension of the social world. The theoretical position of social dreaming and its historical development is described. Two examples are given for the practical application of social dreaming, a professional meeting of psychotherapists and an experiential workshop dealing with the aftermath of trauma. It is suggested that social dreaming is complementary to individual dreaming and offers insights and explanations, as well as guidance on various levels for applications in clinical, organizational, institutional and social settings.     

运用游戏观察评量自闭症谱系障碍儿童的探索研究

可否运用游戏观察来评量和区分ASD儿童的功能?这是一个全新的课题。本研究聚焦自由游戏和装扮游戏,对86名ASD幼儿进行了准实验观察研究。结果发现,在自由游戏中,功能越低的ASD儿童,其交流频率越少、跟说语言越多、个体自身的探究和创造性语言愈少。在装扮游戏中,功能越低的ASD儿童,其破坏性行为越多、象征意义游戏的发生频率越少,利用玩具进行装扮游戏的能力越低。由此可见,运用游戏观察评量和区分ASD儿童功能或可为有效方法。     

“IF I WERE GOD”: EINSTEIN AND RELIGION

Designed as an introductory lecture for the conference “Einstein, God and Time,” this essay provides a brief survey of three sets of relations—between Einstein and time, God and time, and Einstein and God. The question is raised whether Einstein's rejection of absolute time held any implications for theology. It is argued that, despite Einstein's denial and his exemplary caution, the fact that Isaac Newton had associated absolute space and absolute time with a deity who constituted them meant that a revisitation of theological questions was inevitable. Consideration is then given to the time‐lessness and changelessness of God, with a brief reference to eschatological issues. The question whether there might be parallels between the renunciation of Newtonian time by physicists and by Christian theologians is discussed with reference to recent commentary on the eschatological thinking of Jürgen Moltmann. Whether Einstein himself would have sympathized with these theologies is to be doubted, given his antipathy to anthropomorphic and anthropopathic concepts of deity. Finally, in exploring Einstein's sometimes whimsical use of theological language, it becomes necessary to acknowledge that his well‐known affirmation of the complementarity of science and religion rested on a distinctive construction of religion that allowed him to say he was a “deeply religious unbeliever.” Attempts to categorize his convictions, or to appropriate them for conventional theistic purposes, miss their subtlety and their apophatic resonances.     

BUDDHISM,FREE WILL,AND PUNISHMENT: TAKING BUDDHIST ETHICS SERIOUSLY

In recent decades, there has been growing interest among philosophers in what the various Buddhist traditions have said, can say, and should say, in response to the traditional problem of free will. This article investigates the relationship between Buddhist philosophy and the historical problem of free will. It begins by critically examining Rick Repetti's Buddhism, Meditation, and Free Will (2019), in which he argues for a conception of “agentless agency” and defends a view he calls “Buddhist soft compatibilism.” It then turns to a more wide-ranging discussion of Buddhism and free will—one that foregrounds Buddhist ethics and takes seriously what the various Buddhist traditions have said about desert, punishment, and the reactive attitudes of resentment, indignation, and moral anger. The article aims to show that, not only is Buddhism best conceived as endorsing a kind of free will skepticism, Buddhist ethics can provide a helpful guide to living without basic desert moral responsibility and free will.     

PARRHESIA,PHAEDRA, AND THE POLIS: ANTICIPATING PSYCHOANALYTIC FREE ASSOCIATION AS DEMOCRATIC PRACTICE

This essay explores the mostly unexamined analogy of psychoanalytic free association to democratic free speech. The author turns back to a time when free speech was a matter of considerable discussion: the classical period of the Athenian constitution and its experiment with parrhesia. Ordinarily translated into English as “free speech,” parrhesia is startlingly relevant to psychoanalysis. The Athenian stage—in particular, Hippolytus (Euripides, 5th century BCE)—illustrates this point. Euripides's tragic tale anticipates Freud's inquiries, exploring the fundamental link between free speech and female embodiment. The author suggests that psychoanalysis should claim its own conception of a polis as a mediated and ethical space between private and public spheres, between body and mind, and between speaking and listening communities.     

On presence in the psychoanalytic relation

This paper discusses presence in the psychoanalytic relation, the analysand’s and the analyst’s. Clinical situations with different qualities of presence will be considered focusing on what kind of interplay between analysand and analyst they may lead to. As examples, I have chosen three different clinical situations: In the first there is an interplay between the analysand’s free associations and the analyst’s ‘evenly suspended attention’. In connection with this I will discuss Bion’s concepts of ‘reverie’ and of ‘O’. In the second there is where the interaction is characterised by what Meltzer calls ‘geographical confusion’. In the third there is a ‘transference delusion’ in the psychoanalysis of breakdown as Winnicott describes it.     

算法歧视比人类歧视引起更少道德惩罚欲

算法歧视屡见不鲜, 人们对其有何反应值得关注。6个递进实验比较了不同类型歧视情境下人们对算法歧视和人类歧视的道德惩罚欲, 并探讨其潜在机制和边界条件。结果发现：相对于人类歧视, 人们对算法歧视的道德惩罚欲更少(实验1~6), 潜在机制是人们认为算法(与人类相比)更缺乏自由意志(实验2~4), 且个体拟人化倾向越强或者算法越拟人化, 人们对算法的道德惩罚欲越强(实验5~6)。研究结果有助于更好地理解人们对算法歧视的反应, 并为算法犯错后的道德惩罚提供启示。     

The Thought of Building a Human Community with a Shared Future: Inheritance and Innovation to Marx’ s Thought of Community

Marx’s thought of community has experienced three stages in logic and is rooted in the social fundamental contradictions between productive forces and universal communication in content. It reflects the evolution of history into world history and human’s free and all-round development tending towards the unity of individuals and communities. Faced with the profound changes never seen in a century, the thought of building a human community with a shared future inherits and carries forward Marx’s idea of community in three aspects, i.e., the practice of building a social community, the ultimate focus on human destiny, and the grand vision of promoting historical development in human society. In addition, under the historical context of socialism and capitalism coexisting, the thought of building a human community with a shared future creates and shows a new state of Marx’s idea of community in three aspects, namely, dimension remodeling, path reshaping, and value reinterpretation. It presents a new model for historical significance and human civilization of a world of openness, probability and promise to promote the transformation from the modern society to a human society.