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841.
LUISA C. BUSCH DE AHUMADA 《The International journal of psycho-analysis》2005,86(3):721-736
In this paper, through the study of the clinical process of a girl starting treatment at the age of 3 years 10 months, who was thought of as a dummy by her family and who came for consultation when the assumed genetic aetiology was questioned, the authors build upon Tustin's contributions on the context of togetherness and the crisis of two‐ness, and upon Eugenio and Renata Gaddini's on the precursor object. The mimetic phenomena enacted with an older brother and at the kindergarten are found to result from cumulative trauma at her contacting a loving but mind–blind mother. After an initial stage of transference autism, enactment in the session of the traumatic situation was the first step in surmounting her autistic pseudo–stupidity. Mimetic transference dynamics took place principally at the level of the gaze, leading to the unfolding of the work of two–ness to a differentiation from the analyst as psychic breast, on the road to symbol formation and personal agency. 相似文献
842.
William Schweiker 《Zygon》2005,40(2):267-276
Abstract. The philosopher Antony Flew has argued for decades that theistic arguments cannot meet criteria of truth. In this essay I respond to Flew's recent announcement that research into the emergence of DNA provides grounds for rational belief in an intelligent orderer, a “God.” Flew's theistic turn is important for philosophers of religion and the wider science‐and‐religion dialogue. It becomes apparent, however, that Flew's “conversion” is not as decisive as one might imagine. While he admits growth in scientific and philosophical understanding, he rejects the idea of growth in religious understanding. Further, he endorses a version of “theoretical theism” while denying the practical importance of belief. Such denial of practical conviction is part of a modernist mindset that separates freedom from the embeddedness of human beings in the natural world. I conclude by noting that the entanglement of human action and wider physical processes, an entanglement seen emblematically in the environmental crisis, requires not only considering the importance of intelligence and order in the emergence of life but also the significance of human agency in claims about the divine and the natural world. 相似文献
843.
What Are We to Think about Thought Experiments? 总被引：1，自引：0，他引：1
Lawrence Souder 《Argumentation》2003,17(2):203-217
Arguments from thought experiment ask the reader to imagine some hypothetical, sometimes exotic, often fantastic, scenario for the sake of illustrating or countering some claim. Variously characterized as mental experimentation, imaginary cases, and even crazy cases, thought experiments figure into both scientific and philosophical arguments. They are often criticized for their fictive nature and for their lack of grounding. Nevertheless, they are common especially in arguments in ethics and philosophy of mind. Moreover, many thought experiments have spawned variations that attempt to both affirm and refute their original arguments. These emended thought experiments exhibit a variety of styles, details, and embellishments. A rhetorical analysis of these variations suggests a reciprocal influence between the arguers' selection of details and their philosophical commitments. I offer examples of this relationship from the variations on John Searle's Chinese Room thought experiment and Judith Thomson's unconscious violinist thought experiment. 相似文献
844.
Neville Symington 《The International journal of psycho-analysis》2007,88(6):1409-1422
There are two forces operating in people. One resists pain and violently opposes integration. The other force is slowly bringing coherence and integration to what is inside. There has been a tendency within psychoanalysis to focus on the former. In this paper the author focuses on the latter. The hypothesis here is that if the analyst focuses upon the signs of integration that this assists the process of growing self-awareness. The negative transference emerges as the undeveloped aspects of the psyche are recognized by the patient. 相似文献
845.
In this paper, we attempt to make a distinction between egocentrism and allocentrism in social cognition, based on the distinction that is made in visuo-spatial perception. We propose that it makes a difference to mentalizing whether the other person can be understood using an egocentric (“you”) or an allocentric (“he/she/they”) stance. Within an egocentric stance, the other person is represented in relation to the self. By contrast, within an allocentric stance, the existence or mental state of the other person needs to be represented as independent from the self. We suggest here that people with Asperger syndrome suffer from a disconnection between a strong naïve egocentric stance and a highly abstract allocentric stance. We argue that the currently used distinction between first-person and third-person perspective-taking is orthogonal to the distinction between an egocentric and an allocentric stance and therefore cannot serve as a critical test of allocentrism. 相似文献
846.
Riccardo Lombardi 《The International journal of psycho-analysis》2003,84(4):843-863
The author suggests that the use of mental models and language registers may help an analysis to proceed, especially in psychosis, when the patient has not yet developed a mental space that will allow him/her the functions of knowledge and containment of emotions. Models, according to Bion, are a primitive approach to abstraction and a manifestation of the analyst's reverie that enables him/her to transform sense data into alpha‐elements. Ferrari, in a further development of Bion's theories, hypothesises a relationship between the transference and the internal level of body‐mind communication, and proposes the use of language registers to sustain the psychoanalytic process. The author presents several clinical examples from a thirteen‐year, four‐session‐a‐week analysis of a psychotic analysand who was initially confused, paranoid and altogether unable to bring self‐reflective thought to bear on her overwhelming emotions and had, by the end of the analysis, completely recovered from her psychotic symptoms. The clinical material shows how the technical tools of mental models and language registers helped in the construction of a mental space and spatio‐temporal parameters, permitting the patient to tolerate overwhelming concrete emotions and finally to recognise and work through the emotions of an intense transference. 相似文献
847.
Julia Driver 《Metaphilosophy》2003,34(3):367-383
Abstract: Accounts of virtue suffer a conflation problem when they appear unable to preserve intuitive distinctions between types of virtue. In this essay I argue that a number of influential attempts to preserve the distinction between moral and epistemic virtues fail, on the grounds that they characterize virtuous traits in terms of ‘characteristic motivation’. I claim that this does not distinguish virtuous traits at the level of value‐conferring quality, and I propose that the best alternative is to distinguish them at the level of good produced. It follows from this that a consequentialist account is best placed to avoid a conflation of moral and epistemic virtue. 相似文献
848.
James A. Knight 《Theoretical medicine and bioethics》1995,16(3):265-280
Although students bring to medical school a fairly well established value system, the potential for moral growth through the medical school environment and experience is substantial. The educational environment poses a succession of developmental and adaptive tasks to be accomplished. Several of these tasks are discussed here, tasks that are value-laden and involve, directly or indirectly, the interplay of ethical theory and practice. During the past quarter century, the two influences that have had the greatest impact on the moral growth and moral reasoning capacity of medical students have been the incorporation into the medical school curriculum of courses in medical humanities and the admission to medical school of an increasing number of female students. The female students have brought to medical school a level or dimension of moral reasoning (morality as care or responsibility for others) to augment the male students' focus on rights and justice considerations. 相似文献
849.
Marya Schechtman 《Zygon》1996,31(4):597-614
Abstract. Persons have a curious dual nature. On the one hand, they are subjects, whose actions must be explained in terms of beliefs, desires, plans, and goals. At the same time, however, they also are physical objects, whose actions must be explicable in terms of physical laws. So far no satisfying account of this duality has been offered. Both Cartesian dualism and the modern materialist alternatives (reductionist and antireductionist) have failed to capture the full range of our experience of persons. I argue that an exciting new approach to this difficulty can be found by considering developments in clinical psychology. The clinical debate between those endorsing biological models of mental illness and those endorsing psychodynamic models mirrors broader debates in the philosophy of mind. The possible resolution of this debate through the development of integrated psychobiological models suggests a promising way to reconcile the dual nature of persons in a far more appealing way than any yet proposed. 相似文献
850.
Kirsten Birkett 《Zygon》2006,41(2):249-266
Abstract. Consciousness studies are dogged with religious overtones, and many researchers fight hard against Christian ideas of soul or anything supernatural. This gives many studies on consciousness a particular relevance to religious belief. Many writers assume that, if consciousness can be explained physically, religious belief in a soul—and perhaps religious belief itself—must be false. Theorists of consciousness grapple with questions of materialism and reduction in trying to understand how the physical brain can produce the bizarre sensations that we call ourselves. In this essay I discuss the problems in trying to separate religion from science in such a “fuzzy” area as consciousness. I look at the question of what precisely theories of consciousness are trying to explain. I consider theories from David Chalmers, Daniel Dennett, and Roger Penrose as examples of different approaches. Although all of these are materialistically based, I argue that they do not necessarily demonstrate the nonexistence of a soul and also that religious belief does not necessarily require belief in a nonmaterial soul. I conclude with a discussion of why a physical/ materialist explanation of consciousness is desired and how religious bias is still a problem in this scientific/philosophical field. 相似文献