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161.
Johann Frick 《Canadian journal of philosophy》2017,47(2-3):344-367
AbstractWhat moral reasons, if any, do we have to ensure the long-term survival of humanity? This article contrastively explores two answers to this question: according to the first, we should ensure the survival of humanity because we have reason to maximize the number of happy lives that are ever lived, all else equal. According to the second, seeking to sustain humanity into the future is the appropriate response to the final value of humanity itself. Along the way, the article discusses various issues in population axiology, particularly the so-called Intuition of Neutrality and John Broome’s ‘greediness objection’ to this intuition. 相似文献
162.
Simon Cregeen 《Journal of Child Psychotherapy》2017,43(2):159-174
For adopted and Looked After children with compromised early experiences, there can be troubling phantasies and anxieties associated with parental objects. These internal object relations can seriously restrict the development of secure intimate relationships with new parental figures. Adoptive parents and foster carers bear the brunt of the associated difficulties. Clinical work with the child, parents/carers, family, or network, may help processes of containment, differentiation, working through, mourning, and integration. This paper is based on thinking derived from clinical work with children who are adopted or Looked After, and with adoptive parental couples, carers, and networks. The primary focus is on how the child needs to find a ‘psychic home’ in the minds of others for their damaged internal parental objects, and the emotional capacities required in adoptive parents to provide this. I describe some of the complexities for adoptive parents and others in providing what is needed to enable the child to experience their internal parental objects in a fuller way. This process can allow the child to introject, identify with, and re-imagine their internal parental objects, and through this develop a more realistic relationship to their adoptive parents and to their birth parents. It promotes trust, freedom, and emotional depth in the relationship with parental figures. 相似文献
163.
Monica Luci 《The Journal of analytical psychology》2020,65(2):260-280
This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees’ lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one’s mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections. 相似文献
164.
The present research examined the role of thinking mode for accuracy in recruiters and laypeople’s judgments of applicants’ cognitive ability. In Study 1, students who relied on their intuition were somewhat less accurate. In Study 2, an experimental manipulation of thinking mode (intuitive vs analytical) revealed no apparent differences in accuracy. Moreover, there were no differences in accuracy or agreement between recruiters and laypeople. Examination of the use of specific resume content suggested that intuitive thinking corresponds to basing one’s judgments more on the way that applicants present themselves in their personal letter and less on diagnostic biographical information such as SAT scores. The findings point to the possibility that professional recruiters may not possess intuitive expertise in this context. 相似文献
165.
Aida Alayarian 《The Journal of analytical psychology》2019,64(4):587-606
This paper outlines the difference between healthy and unhealthy forms of dissociation following, and in response to, traumatic experience, in particular the experience of refugees, calling on 30 years’ experience in working with refugees in voluntary and public sectors, including 20 years at the Refugee Therapy Centre, London. It differentiates dissociation from repression, and looks at some of the specific traumatic experiences associated with refugees’ displacement and situation, particularly relating to loss. Four key characteristics of resilience are described: ‘psychic space’, ‘sense of self’, and the use of a ‘listening other’ and ‘healthy dissociation/resiliency’. Two vignettes are given to illustrate the difference between healthy and unhealthy dissociation. 相似文献
166.
Nathalie Pilard 《The Journal of analytical psychology》2018,63(1):65-84
Intuition is central in the work, practice, and philosophical legacy of C. G. Jung. In this paper, I will first discuss the importance of intuition for Jung in the paradigm usually designated the ‘paranormal’. Jung was attracted to intuition as an extra‐ordinary gift or function in the traditional sense, and this is considered here in relation to his 1896‐1899 Zofingia Lectures and 1902 On the Psychology and Pathology of So‐called Occult Phenomena: A Psychiatric Study. A significant development then occurred in 1913, when esotericist intuitions were turned toward psychological use with Jung's Red Book. There, his personal and private use of intuition – and we know how extraordinarily intuitive he was – led Jung to fully incorporate intuition at the core of his psychology. Not only in his practice, in the crucial intuitive form of empathy, but as we will see, also at the very heart of his theory. In 1921, Jung wrote Psychological Types, where intuition became one – the first – of the four fundamental functions and types of the psyche next to thinking, feeling, and sensation. In 1921, Jung proved to the world in rational argument that intuition was no longer a psychologist's hobby for table turning, but the most significant function of the psyche. 相似文献
167.
168.
Jessica J. Williams 《British Journal for the History of Philosophy》2018,26(1):66-86
In this paper, I propose a novel interpretation of the role of the understanding in generating the unity of space and time. On the account I propose, we must distinguish between the unity that belongs to determinate spaces and times – which is a result of category-guided synthesis and which is Kant’s primary focus in §26 of the B-Deduction, including the famous B160–1n – and the unity that belongs to space and time themselves as all-encompassing structures. Non-conceptualist readers of Kant have argued that this latter unity cannot be the product of categorial synthesis. While they are correct that this unity is not the product of any particular act of category-guided synthesis, I argue that conceptualists are right to nevertheless attribute this unity to the understanding. I argue that it is a result of what we can think of as the ‘original’ synthesis of understanding and sensibility themselves – it is a synthesis, moreover, in which the whole is logically prior to the parts. 相似文献
169.
Alejandro Rosas Juan Pablo Bermúdez Antonio Gutiérrez 《Philosophical explorations》2018,21(3):350-363
In line with recent efforts to empirically study the folk concept of weakness of will, we examine two issues in this paper: (1) How is weakness of will attribution (WWA) influenced by an agent’s violations of best judgment and/or resolution, and by the moral valence of the agent’s action? (2) Do any of these influences depend on the cognitive dispositions of the judging individual? We implemented a factorial 2?×?2?×?2 between-subjects design with judgment violation, resolution violation, and action valence as independent variables, and measured participants’ cognitive dispositions using Frederick’s Cognitive Reflection Test (CRT). We conclude that intuitive and reflective individuals have two different concepts of weakness of will. The study supports this claim by showing that: (1) the WWA of intuitive subjects is influenced by the action’s (and probably also the commitment’s) moral valence, while the WWA of reflective subjects is not; (2) judgment violation plays a small role in the WWA of intuitive subjects, while reflective subjects treat resolution violation as the only relevant trait. Data were collected among students at two different universities. All subjects (N?=?710) answered the CRT. A three-way ANOVA was first conducted on the whole sample and then on the intuitive and reflective groups separately. This study suggests that differences in cognitive dispositions can significantly impact the folk understanding of philosophical concepts and thus suggests that analysis of folk concepts should take cognitive dispositions into account. 相似文献
170.