Midlife Perspectives on Falling in Love: The Dialectic of Unique Experiences

This study explores the constructed meanings of falling in love in midlife. In depth interviews were conducted with 12 participants, all of whom had experienced falling in love in midlife. Analysis of the interview data suggest that midlife forms the prism through which the experience of falling in love is perceived: it provides the context, colors the experience, and characterizes its unique nature. The uniqueness is created primarily through dialectic between affirmations (compatibility with the notion of love) and negations (contrasting experiences).     

Two faces of Thanatos: Broken flowers (2005) and Ai no corrida (1976)1

Since Freud formulated the death instinct concept, it has received widely diverse interpretations. Even Freud advanced two versions. The concomitant analyses of two films, Ai no corrida (1976) [ In the realm of the senses (1977)] and Broken flowers (2005) evince Thanatos's two faces: the cold death of decathexis of an object, in the case of Don (in Broken flowers) and the hot death of the subject‐object fusion in Sada's case ( Ai no corrida). In our analysis, we elaborate two possible vicissitudes of the death instinct: in Broken flowers, the main character finds an ‘analyst’ and is cured. In Ai no corrida, the protagonist meets a complementary object and goes mad.     

'The healing power of love': The literary/analytic bond of marriage in Freud's essay on Gradiva

Freud 's declared position regarding the management of 'transference love' advocated 'abstinence', objectivity and even 'emotional coldness in the analyst'. However, his essay on Jensen's Gradiva reveals an identification with an involved and responsive 'maternal' analytic position associated with theorists such as Ferenczi, Balint and Winnicott. These theorists attribute the origins of transference love to the pre-oedipal stage, shaping their analytic model on the basis of the early relationship with the mother. Freud generally had difficulty identifying with such a position, since it entailed addressing his own inner feminine aspects. Yet a literary analysis of his 'Gradiva' reveals this stance in his textual performance, i.e. in the ways in which he reads and retells Jensen's story. Freud 's narration not only expresses identification with Zoe, the female protagonist, but also idealizes her 'therapeutic' conduct, which is closer in spirit to that of object-relations theorists. His subtext even implies, however unintended, that an ideal treatment of transference love culminates in a psychical 'marriage' bond between the analytic couple, a metaphor used by Winnicott to describe the essence of the mother–baby (analyst/patient) bond. Freud 's reading process is itself analogous to Zoe's 'therapeutic' conduct, in that both perform a creative and involved interaction with the text/patient.     

The Cognitive Relation in a Formal Setting

This paper proposes a formal framework for the cognitive relation understood as an ordered pair with the cognitive subject and object of cognition as its members. The cognitive subject is represented as consisting of a language, conequence relation and a stock of accepted theories, and the object as a model of those theories. This language allows a simple formulation of the realism/anti-realism controversy. In particular, Tarski’s undefinability theorem gives a philosophical argument for realism in epistemology. Special Issue Formal Epistemology II. Edited by Branden Fitelson     

整体-局部范式下的负启动效应

在通常的负启动范式基础上 ,以小数字构成的大数字 ,即以同时具有整体特征和局部特征的复合数字为实验材料 ,采用数字命名任务 ,将刺激画面中复合数字的数目和注意指向作为变量进行实验。大学生充任被试。结果发现 ,在单个复合数字条件下对同一客体的非注意指向的特征进行忽略重复 ,注意整体时出现负启动 ,而注意局部时不出现负启动 ;在两个复合数字条件下对启动刺激中充当干扰项的复合数字进行忽略重复 ,则注意整体与注意局部都出现了负启动。该研究表明 ,在不同注意指向时 ,整体 -局部范式下的负启动效应具有知觉组织的层次性 ,并显示出客体内选择和客体间选择对负启动的不同影响。     

客体的视觉工作记忆研究进展

近年来,客体信息的视觉工作记忆问题引发了大量研究,并获得不少成果。本文对视觉工作记忆的研究范式,客体在视觉工作记忆中的存储方式、容量及保持时间等相关研究进行了概述,重点介绍关于视觉工作记忆存储单元和容量问题的"强客体"假设、"弱客体"假设和双重存储机制假设,并提出进一步的研究思路。     

客体工作记忆对注意的导向作用：抑制动机的影响

通过两个实验验证了客体工作记忆内容对注意的导向过程是灵活可控的; 与客体工作记忆内容匹配的刺激既可以捕获注意, 也可以被抑制。实验1通过操作匹配试验概率来诱发不同水平的抑制动机, 考察在客体工作记忆内容对注意的导向作用中抑制动机的影响。匹配试验中有分心物与客体工作记忆内容相同。控制试验中所有搜索项目均与客体工作记忆内容不同。实验2保持实际匹配试验概率恒定, 仅通过改变指导语来调节抑制动机水平, 以排除练习的干扰。两实验结果均表明, 当抑制动机水平较低时, 匹配分心物会捕获注意; 而当抑制动机水平足够高时, 匹配分心物会被抑制。并且, 抑制动机水平的高低还会影响认知控制的效应量和时程。     

PHILOSOPHICAL ANTHROPOLOGY,ETHICS, AND LOVE: TOWARD A NEW RELIGION AND SCIENCE DIALOGUE

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times.     

Gratuity,Embodiment, and Reciprocity

Protestant Christian ethicist Timothy Jackson and secular feminist philosopher Eva Feder Kittay each explore the relationship between love or care and justice through the lens of human dependency. Jackson sharply prioritizes agape over justice, whereas Kittay articulates a more complex and integrated understanding of the relationship of care and distributive justice. An account of Christian love and its relation to justice must account for the gratuity, mutuality, and reciprocity that pervade human existence. Such an account must integrate provision for another's basic needs, a feature of agape, with a distributive justice that fairly allocates the material prerequisites of care and the burden of caring labor. Kittay's treatment of care and justice is more adequate to the realities of human embodiment and the social organization of care than Jackson's, but neither offers a fully adequate ground for the moral personhood of all human beings, including deeply dependent persons.