Supervision and imagination

Abstract :  This paper explores the role of imagination for the supervisor and examines the differences between the supervisor's use of creative and defensive imagination. It is suggested that reverie and imagining play a central role in supervision but that these need to be harnessed in the service of the reality principle. It is argued that the Jungian emphasis on the ego-self relationship provides a context for this process. A clinical example of work with a supervisee is described in which hidden aspects of a strong erotic transference/countertransference were revealed in the supervisor's imagining and became available for reflection.     

What is a Jungian analyst dreaming when myth comes to mind? Thirdness as an aspect of the anima media natura

Listening analytically is not listening just to what is said but listening to what is just below the surface waiting to be said. This paper looks at Jung's insight into a ‘third thing’ being created intra‐psychically and within the analytic encounter. Ogden's concept of an ‘analytic third’ is used to describe the clinical aspects of this thirdness. This paper explores: how the state of thirdness is created and accessed through use of reverie and associative dreaming; how the material emerging from it is used in a from or about manner; and the eventual fate of the third in a successful analysis by a reexamination of plates four and ten of the Rosarium. The focus is particularly on the awareness and possible meanings of mythological motifs appearing in the mind of the analyst while in session. Thirdness can be viewed as the interpersonal aspect of the anima media natura and functions in a way that informs us of permeability in and between individuals, while the operation of the anima mundi means that there is always an inseparability of the individual with the world.     

WILLIAM HAZLITT,OBSESSIVE LOVE,AND LIBER AMORIS

William Hazlitt, a distinguished literary figure of the early nineteenth century and a forerunner of psychoanalytic insights, had a keen awareness of the impact of the imagination on assessing works of art. At forty‐two, he became hopelessly involved in an obsessive love affair with a nineteen‐year‐old woman and could not extricate himself from the relationship. The affair followed the death of his father, a powerful influence on his life. Factors in his obsessive love included finding an object of idealization subject to his imaginative creation and narcissistically reexperiencing himself about to begin a new life.     

How should utilitarians think about the future?

Abstract

Utilitarians must think collectively about the future because many contemporary moral issues require collective responses to avoid possible future harms. But current rule utilitarianism does not accommodate the distant future. Drawing on my recent books Future People and Ethics for a Broken World, I defend a new utilitarianism whose central ethical question is: What moral code should we teach the next generation? This new theory honours utilitarianism’s past and provides the flexibility to adapt to the full range of credible futures – from futures broken by climate change to the digital, virtual and predictable futures produced by various possible technologies.     

Priming,not inhibition,of related concepts during future imagining

Remembering the past and imagining the future both involve the retrieval of details stored in episodic memory and rely on the same core network of brain regions. Given these parallels, one might expect similar component processes to be involved in remembering and imagining. While a strong case can be made for the role of inhibition in memory retrieval, few studies have examined whether inhibition is also necessary for future imagining and results to-date have been mixed. In the current study, we test whether related concepts are inhibited during future imagining using a modified priming approach. Participants first generated a list of familiar places and for each place, the people they most strongly associate with it. A week later, participants imagined future events involving recombinations of people and places, immediately followed by a speeded response task in which participants made familiarity decisions about people’s names. Across two experiments, our results suggest that related concepts are not inhibited during future imagining, but rather are automatically primed. These results fit with recent work showing that autobiographically significant concepts (e.g., friends’ names) are more episodic than semantic in nature, automatically activating related details in memory and potentially fuelling the flexible simulation of future events.     

Greenscreen teaching: Institutional instability and classroom innovation

“Greenscreen Teaching” explores how the stresses of institutional and social change impact teaching and learning, and the creative resourcefulness born out of instability. In precarious institutions and social contexts, relevant outcomes for theological learning include developing attentiveness, robust moral discernment, and courageous speech seasoned by maturing convictions and pastoral sensitivities. I utilize greenscreen acting as a suggestive metaphor for describing four creative teaching strategies targeting these outcomes. Subsections gather insights from:

• Etymology of disaster‐related words: Capitalize on the moment and “go big.”
• Creative method: Improvise and keep it sharp.
• Ritual theory: Creatively repurpose familiar but underutilized traditions.
• Service learning: Widen the networks of community connection.

Each subsection also revisits moments and learning activities from a graduate course in feminist theology. Navigating constant transition impacts every aspect of the classroom. Nevertheless, a teaching scholar can resource this precariousness as creative agency for voice, solidarity, and mutual learning.     

想象的真理--论想象与真理的关系

无论再现论还是表现论的文艺观念,都肯定文艺活动的想象性质,并试图在此基础上理解文艺活动的区别特征。而这也同时产生了论证想象活动的真理性的要求,只不过在西方形而上学思想传统和符合论真理观念的限制下,对想象理解还包含着许多内在的困难。本文试图说明这些困难,并指出由西方现当代人文主义哲学所提供的解决问题的可能方向。     

日本安乐死立法之考察与研究

日本成文法律目前尚无关于安乐死的明确规定,但是一些典型的判例已经对安乐死合法的条件做出了界定。日本社会和民众绝大多数能够接受消极安乐死,但是强烈反对积极安乐死。积极安乐死属于日本刑法上的杀人罪行为,但是量刑较轻。     

Should We Call E.T.? An Ethical-Political Analysis of METI

Is it possible to mount a compelling ethical argument for METI? As we have argued elsewhere, conventional ethical theories are highly anthropocentric, making them difficult to apply to unknown alien intelligences, whose characteristics, needs, and concerns may differ radically from our own. In the absence of ethically relevant information about ETIs we contend that it isn’t possible to provide a strong conventional ethical argument for METI. Drawing upon the ancient, less widely known, ethical-political tradition of cosmopolitanism, however, we show how proponents of METI could provide an ethical argument for trying to contact ETIs under the right procedural conditions.