Who founded Buddhism? Notes on the psychological effectiveness of religious objects

Starting with an outline of Buddhist history from a psychoanalytic perspective, this paper uses ideas from philosophy and psychoanalysis to consider the nature of the psychological effectiveness of religious objects. It suggests that the development of the devotional cult of Buddhas ‘without form’ such as Amitābha, at‐first‐glance surprising when juxtaposed with the founding vision of Gautama Siddhartha, tells us a great deal about the psychological needs that impel the evolution of religious thinking. Distinguishing religious objects from mythological ones, it argues that ‘religious objects’ are, more specifically, allegorical objects that can be encountered in the second person; that these may not always be well described as ‘illusion’; and that they may in some cases be better understood as providing opportunities for experience that, like the transference in psychoanalysis, may have far‐reaching psychological impacts.     

Dante's ‘Two Suns’: Reflections on the psychological sources of the Divine Comedy

The power of Dante's Divine Comedy is unmistakable, but surprising in view of its theological structure and assumptions that are no longer current among most modern readers. This paper suggests that its power derives from the deep psychological truthfulness with which Dante deals with the painful personal crisis that underlies the poem and is his starting point. It attempts to clarify what may have constituted that crisis, and why the structure of the Comedy, and in particular its use of two guides, Virgil and Beatrice, who might be thought a somewhat incompatible pairing, point significantly to the nature of the solution Dante arrived at. In particular it suggests that the puzzling fictions to do with Statius in the Purgatorio are a clue to Dante's own difficulties in bridging the classical and Christian traditions, and that his highly original solution to these difficulties, by no means conforming to conventional Christian orthodoxy in the 13th/14th century, was needed with special urgency in a time of pervasive civil conflict.     

THE EXPLORATION OF ECOSPACE: EXTENDING OR SUPPLEMENTING THE NEO‐DARWINIAN PARADIGM?

The neo‐Darwinian paradigm, focusing on natural selection of genes responsible for differential adaption, provides the foundation for explaining evolutionary processes. The modern synthesis is broader, however, focusing on organisms rather than on gene transmissions per se. Yet, strands of current biology argue for further supplementation of Darwinian theory, pointing to nonbiotic drivers of evolutionary development, for example, self‐organization of physical structures, and the interaction between individual organisms, groups of organisms, and their nonbiotic environments. According to niche construction theory, when organisms and groups develop, they not only adapt to their environments but modify their environments, creating new habitats for later generations. Insofar as ecological niches persist beyond the lifecycle of individual organisms, an ecological inheritance system exists alongside genetic inheritance. Such ecological structures may even facilitate the development of a cultural inheritance system, as we see in humans. The article discusses theological perspectives of such new developments within holistic biology.     

学业自我概念的建构:内/外参照模型研究述评

内/外参照模型在理论上同时考虑了社会比较和维度比较两种比较方式在建构个体学业自我概念过程中的作用。近年来,对内/外参照模型的研究进展主要体现在三个方面:对该模型进行跨文化一致性检验;提出了维度比较理论;与大鱼小池效应相整合。这些研究表明学业自我概念具有学科特异性,研究者要更加注重学业自我概念及其它学业变量的学科特异性研究,并加强内/外参照模型的调节因素研究,教师及家长要引导学生合理选择比较方式。     

Comparing responses to novel objects in wild baboons (<Emphasis Type="Italic">Papio ursinus</Emphasis>) and geladas (<Emphasis Type="Italic">Theropithecus gelada</Emphasis>)

Behavioral flexibility is considered by some to be one of the hallmarks of advanced cognitive ability. One measure of behavioral flexibility is how subjects respond to novel objects. Despite growing interest in comparative cognition, no comparative research on neophilia in wild primates has been conducted. Here, we compare responses to novel objects in wild chacma baboons (Papio ursinus) and geladas (Theropithecus gelada). Baboons and geladas are closely related taxa, yet they differ in their ecology and degree of social tolerance: (1) baboons are habitat and dietary generalists, whereas geladas have one of the most specialized primate diets (90% grass); (2) baboons exhibit an aversion toward extra-group individuals, whereas geladas typically exhibit an attraction toward them. Using subjects of all age and sex classes, we examined responses to three different objects: a plastic doll, a rubber ball, and a metal can. Overall, baboon subjects exhibited stronger responses to the objects (greater neophilia and exploration) than gelada subjects, yet we found no evidence that the geladas were afraid of the objects. Furthermore, baboons interacted with the objects in the same way they might interact with a potential food item. Responses were unrelated to sex, but immatures showed more object exploration than adults. Results corroborate novel object research conducted in captive populations and suggest that baboons and geladas have differences in behavioral flexibility (at least in this cognitive domain) that have been shaped by ecological (rather than social) differences between the two species. Electronic supplementary material  The online version of this article (doi:) contains supplementary material, which is available to authorized users.     

Growing old: A psychoanalyst’s point of view1

With the help of clinical examples, the author shows that psychoanalysis or psychotherapy after the age of 70 can be a fascinating experience, one that enables patients to reconstruct their internal history in such a way that their final years can be given their rightful place in the overall journey through life. Often it will be a matter of going beyond the conflict between paralysing time with the illusion of keeping death at bay and taking the transient nature of life into account in order to perceive its true flavour. We can grow old passively, juxtaposing different periods of our life without linking them together, thereby creating the illusion of time without end; or we can grow old actively, integrating the different phases of our life into a coherent historical narrative. This representation of time leaves the door open for experiences which the author calls ‘small seconds of eternity’. We can all experience such moments when we are deeply moved – joyfully or painfully – by something, so that we perceive another quality of time that goes beyond its chronological dimension without all the same negating it. Helping elderly people to identify these seconds of eternity and catch hold of them can be an invaluable experience for them. Perhaps we need to see our life unfold through the chronology of its different phases in order to discover, second by second, how to express on an everyday basis something of which we have had an inkling in some second of eternity.     

The Living Body as the Origin of Culture: What the Shift in Husserl’s Notion of “Expression” Tells us About Cultural Objects

Husserl’s philosophy of culture relies upon a person’s body being expressive of the person’s spirit, but Husserl’s analysis of expression in Logical Investigations is inadequate to explain this bodily expressiveness. This paper explains how Husserl’s use of “expression” shifts from LI to Ideas II and argues that this shift is explained by Husserl’s increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments allow Husserl to better describe the bodily expressiveness that is the source of culture. Husserl’s account of culture is thoroughly intentionalistic, but it does not emphasize thought at the expense of embodiment. Culture originates not in an abstract subjectivity, but by persons’ expressing themselves physically in the world. By seeing how Husserl develops his mature position on bodily expressiveness, we can better appreciate the meaningfulness and the bodily concreteness of cultural objects.

Say it with flowers! An fMRI study of object mediated communication

Human communicational interaction can be mediated by a host of expressive means from words in a natural language to gestures and material symbols. Given the proper contextual setting even an everyday object can gain a mediating function in a communicational situation. In this study we used event-related fMRI to study the brain activity caused by everyday material objects when they are perceived as signals. We found that comprehension of material signals activates bilaterally areas of the ventral stream and pars triangularis of the inferior frontal cortex, that is, areas traditionally associated with verbal language and semantics. In addition, we found that right-hemisphere inferior frontal cortex is recruited as a function of the increasing unconventionality of communicative objects. Together these findings support an interpretation of the traditional language areas as playing a more general role across modalities in relation to communicational mediation of social semantic meaning.     

Functional hemispheric differences for the categorization of global and local information in naturalistic stimuli

Up to now functional hemispheric asymmetries for global/local processing have mainly been investigated with hierarchical letters as stimuli. In the present study, three experiments were conducted to examine whether corresponding visual-field (VF) effects can also be obtained with more naturalistic stimuli. To this end, images of animals with a pattern placed on their body were displayed as stimuli. The task for the global level and for the local level was to categorize the animals and the patterns, respectively. As a result, VF-effects were also found for these stimuli and tasks. It is concluded that the hemispheric differences observed for hierarchical letters also hold for naturalistic stimuli.