Resemblance and investment in children

According to evolutionary explanations men hardly ever are absolutely certain about their biological fatherhood therefore they must seek various sources of information to subjectively establish whether they are the genetic fathers of the children they raise. Apicella and Marlowe (2004) showed that fathers who perceived greater similarity between their children and themselves were willing to invest more resources (e.g., time, money, care) in their offspring presumably because the perceived resemblance indicated to the fathers their genetic relatedness with their children. The present study extended the design of Apicella and Marlowe's original study and included both fathers and mothers as participants. Parents were recruited by a female confederate at the airport and at the railway station in Wroclaw (Poland). Multiple regression analyses showed that perceived resemblance predicted parental investment in the child for both men and women. The fact that mothers' declarations of investment in their children also depended on the perceived resemblance factor is not consistent with evolutionary formulations delineated by Apicella and Marlowe (2004; 2007). Future studies must resolve the issue of whether the resemblance‐investment relation in fathers results from men relaying on child's resemblance to themselves as an indicator of their own biological paternity, or whether it results from the more parsimonious phenomenon that people in general are attracted more to other people who are similar to them.     

If robots R–US,who am I: Online ‘Christian’ responses to artificial intelligence

In this paper, I present responses to GRIN technologies drawn from Christian posts on the Internet, to answer the following research questions: 1. Which approach to imago Dei informs the online Christian response to artificial intelligence and artificial life (AI/AL)? and 2. To what extent does the preference for a particular approach emerge from a desire to construct the Self? Drawing upon Herzfeld (2002) discussion of AI and theological approaches to understanding the meaning of imago Dei, or humankind made in the image of God, it is shown that the Christian response to AI and AL is elaborated mostly through the functionalist and substantive approaches. It also largely constructs the GRN future as a Hell scenario. With reference to Bhabha's postcolonial model of ambivalence, it is argued that this response is motivated by a desire to regain control over the discursive construction of the Self, which for some, is challenged by AI and AL.     

Obama's Interfaith Service Challenge: A Call for a New Theology of Service in American Higher Education

Abstract : President Obama's recent Interfaith Service Challenge issued to colleges and universities in the United States encourages schools to commit to year‐long interfaith service projects that engage constituencies across campus, across faith traditions, and across the wider local community. While they were included in pre‐challenge planning, university chaplains and religious life staff were omitted from the list of partners. This omission challenges college chaplains and campus ministers to articulate a theology of interfaith service that represents their enduring priorities to engagement across faith lines and in service to others. For Christians, such a theology could be based on the three key principles of imago dei, theologia crucis, and faith active in love.     

'A father is being beaten': constructions in the analysis of some male patients

I will suggest that the phantasy of 'a father is being beaten' and its transformations emerges for certain male patients as a result of the work of analysis and becomes a potential appropriation of the (symbolic) father. The symbolic beating of the father takes place at the threshold between an anal-sadistic organization and the oedipal situation. The phantasy of the 'father being beaten' does not necessarily mean that it is the father who is explicitly being beaten. It is a construction derived from the free associations and dreams, in the analytic encounter, reached through the work of interpretation. Detailed material of sessions of the five times a week analysis of one of my patients will be presented. This will be contrasted with material from four other analyses of male patients where the 'father being beaten' phantasy was not achieved. The common feature in all these other configurations is a foreclosure in the relationship to the father and a lack of an internalization of the paternal function as a symbolic capacity. It is my suggestion that this absence of the father in its symbolic function is then sexualized in a fusion between life and death drives. A final contrasting example is derived from Karl Abraham's classic paper detailing the analysis of a patient where one can interpret a dream as expressing 'a father is being beaten' phantasy; however the dream's repetitive nature and its links with a current dream in the analysis points out to a lack of differentiation between the sexes and an anal-sadistic organization.     

Parenting and Adolescents' Depressive Symptoms: The Mediating Role of Future Time Perspective

This study investigated the relations between maternal and paternal rearing practices and adolescents' depressive symptoms, and whether time perspective in adolescence explains these links. The sample included 306 students (158 girls), aged between 10.83 and 14.42 years. Adolescents completed questionnaires assessing their perceptions of maternal and paternal acceptance and psychological control, and of their future time perspective and depressive symptoms. Adolescents who rated their mothers as more accepting and those who rated their fathers as less psychologically controlling also reported lower levels of depressive symptoms and greater future time perspective. Further, adolescents who had greater future time perspective reported lower levels of depressive symptoms. Finally, time perspective partially mediated the relations of maternal and paternal acceptance, and paternal control with depressive symptoms in adolescence. The findings highlight the unique relations of maternal acceptance and paternal psychological control with adolescents' depressive symptoms, and that future time perspective is one mechanism that might explain why parenting strategies are linked with depressive symptoms in adolescence.     

What can we learn from psychoanalysis and prospective studies about chemically dependent patients?

Despite the common occurrence of drug abusers in the psychoanalytic clinic, contemporary literature on the subject, particularly among publications in the IJP, is sparse. This paper aims to review the most important psychoanalytic contributions on drug dependency in the past 100 years, then attempts to compare their postulations to the findings ofpertinent prospective studies. In these patients, a persistent symbiotic object relationship is found, which ties them to narcissistic functioning, where drug use is viewed in the light of both pleasure without object and omnipotently controlled need. The author also discusses the possible contribution of the mother and father in the genesis of this condition, focusing on the compromise of the paternal function as the deciding factor. The theoretical and technical implications of this approach are illustrated by clinical material.     

Approaching Religious Guidelines for Chimera Policymaking

Recent developments in the use of cow egg cells to clone human somatic cells, and the grafting by researchers at several universities of human neurons into mice, bring the notion of the chimera, a mixture of several living organisms, from myth into reality. In his article “Cross‐Species Chimeras: Exploring a Possible Christian Perspective,” Neville Cobbe considers the religious arguments overlying the creation of human‐nonhuman chimeras. In my commentary I focus on the distinction between germline‐ and tissue transplant‐related chimeric techniques implicit in Cobbe's essay and argue that the former poses more serious moral difficulties than the latter if the chimeric product is brought to term. The substantive view of the imago Dei, or image of God, serves as a scaffold by which to judge the permissibility of chimera creation using stem cell and other tissue implants. While useful for judging the rights of such artificially generated beings, I argue that specific criteria such as proportion of tissue uptake, mental capacity, and adherence with the organism's telos are more appropriately considered within a composite image of the living being reflecting its unique integrality. Human co‐creativity with the Divine will inevitably prompt attempts to generate medically useful chimeras. Religious dialogue, combined with the categories of religious moral argument appearing in Cobbe's essay, will help to establish the outline of feasible policy guidelines addressing the complexities inherent in the creation of chimeras.     

Cross‐Species Chimeras: Exploring a Possible Christian Perspective

Various entities that combine material from humans and other animals at either the cellular or subcellular level have attracted growing public interest. I explore the controversy by considering both the scientific rationale behind creating various entities that have prompted the greatest public concern and possible ethical implications. I note a number of potentially relevant biblical passages and reflect on the imago Dei and considerations of telos in order to prompt wider discussion regarding how Christians might respond to such emerging bioethical issues.     

NATURE MAKES AN ASCENT FROM THE LOWER TO THE HIGHER: GREGORY OF NYSSA ON HUMAN DISTINCTIVENESS

This essay explores the way in which early Christian writers held an eschatological understanding of what it is to be human, something that is to be attained, through the transformation of death and resurrection, and something that requires our assent. In this context, the article offers a new reading of the late fourth-century work entitled On the Human Image of God (otherwise known in English as On the Making of Man) by Gregory of Nyssa. It argues that Gregory structured his text in parallel to the three parts of Timaeus’ speech in Plato's dialogue. The resulting picture sees creation as a dynamic ascent from the lower forms of life to the higher, a growth which is recapitulated in the life-span of each human being, and also the growth of the human race into the totality of human beings that together constitute the human being in the image of God, the body of Christ.