Analytical psychology and the ghost of Lamarck: did Jung believe in the inheritance of acquired characteristics?

Whether Jung was a Lamarckian or not has always been a hotly debated topic, both within the post‐Jungian community and amongst scholars with an interest in Jung in the wider academic community. Yet surprisingly few substantial pieces of work have been dedicated to it and, to my mind, no one has yet managed to do justice to all the subtleties involved. The scholars who have claimed that Jung is a Lamarckian have, for the most part, oversimplified the debate by failing to discuss the passages in which Jung appears to be defending himself against Lamarckism; the scholars who have defended Jung against Lamarckism, however, have as a rule not adequately dealt with the question of whether these passages actually get Jung off the hook. This paper will attempt to correct this imbalance by putting forward four key passages spanning Jung's career that all represent conclusive evidence that Jung was indeed a Lamarckian. After discussing these, it will then deal in detail with the passages in which Jung appears to be defending himself against Lamarckism, making the case that they do not represent a defence against Lamarckism at all and have therefore generally been misinterpreted by many scholars.     

Transference,triangles and trajectories

In this article the author addresses the issue of the need to lessen the likelihood of a regressive transference neurosis in short-term therapy. He examines the role that active interpretation of the transference can have in shaping the transference so that it remains at the level of the transference that is ubiquitous. He explores the relationship between such an active interpretative approach and the need for the therapist to be empathic and sensitive to the patient and to allow space for a patient's independent discoveries. The author describes the role of the Central Therapeutic Focus, as a constellation of the Triangles of Insight, in guiding the therapist to select those manifestations of the transference to interpret, and in enabling the therapist to retain a stance that is sensitive and empathic. The Central Therapeutic Focus is contrasted with the concept of the Central Issue, and with the latter's more specific attention to the contribution that it makes to the therapist's communication of their empathic understanding of the patient's difficulties. The nature of the relationship between the therapist and the patient in short-term therapy is explored further and the connections between companionable interaction, ego-relatedness and the matrix of the transference are outlined. The author proceeds to consider the nature of the process of working through in short-term therapy and of the need to attend to the patient's external world as the place in which this can occur. The contribution of the Central Therapeutic Focus in shaping the trajectory through which the patient and therapist attend to the external world is examined. This in turn is linked to the identification of a patient's ordinary solution to their problem as a means of resolving their Dilemma. The article concludes with a case example that illustrates these themes.     

Liturgy and drama: a context of catharsis and transcendence?

This article is concerned with the role of liturgy and drama in the life of the Church and especially with regard to church growth. The assumption that traditional liturgy has only a tangential role in mission is questioned by comparing liturgy and drama and their role in evangelism. Christian worship from the fourth century began to be dramatised; this was a process reinforced by allegorical interpretations of the liturgy. That development and the para-liturgical dramas created from the tenth century onwards were in response to evangelistic needs. Mystery plays, the Holy Week liturgy and popular devotion in medieval Christianity in the West tended to focus on the passion of Christ. They were like tragedy in creating an encounter with death which could lead to catharsis and self-transcendence. Parts of the Holy Week liturgy are looked at in that light. The final section of the article deals with the way the liturgy offers an opportunity for corporate and personal renewal both in terms of inward preparation and outward proclamation of the Easter mystery. In these ways liturgy offers a context for an experience of God and can be seen as having an important role to play in church growth.     

威胁性刺激蛇一定会被更快觉察吗?蛇与蜥蜴的对比

大量运用视觉搜索范式的研究发现,在进化过程中对人类生存具有威胁的蛇会被人们更快地觉察。但已有研究采用动物（蛇）植物（花）配对搜索的方式,而很少直接采用近似的动物配对搜索。本研究选取成人大学生被试,通过视觉搜索范式和眼动追踪,对比了蛇和同为爬行类动物、却不具有进化上威胁性的蜥蜴的视觉搜索过程,以探究蛇的威胁性和动物特征相似性在威胁性刺激注意偏向中的作用。实验1采用蛇和蜥蜴互为目标物和干扰物,发现相对于蛇,被试对蜥蜴的行为反应时更短;首次注视到达时间也更短。实验2-4分别采用黑白和线画刺激、恒定干扰物（花和青蛙）、使用自然背景材料对比蛇和蜥蜴的觉察,发现了一致的结果,即被试对蜥蜴的视觉搜索时间和行为反应时间都要快于蛇。在视觉搜索任务中当两种视觉刺激材料的属性接近时,蛇在进化上的威胁性不一定导致更快的搜索时间,而刺激物的视觉特征对目标物的觉察会产生重要的影响。     

On Confucian Political Philosophy and Its Theory of Justice

Traditional Confucian political culture (including its concepts, systems, practices and folk customs) has a legacy that deserves careful reconsideration today. Its theories, institutions, and practices address the source, legitimacy, division and balance, and restriction of political power. Confucian politics is a type of “moral politics” which sticks to what ought to be and what is justifiable, and holds that political power comes from Heaven, mandate of Heaven or Dao of Heaven, which implies that justification and standards rest with the people referring to scholars peasants, workers and merchants. This type of justification is rooted in the public space and the autonomous strength of the people, and it finds guidance in the involvement, supervision, and criticism of the class of scholar-bureaucrats (shi 士). In this article, Western political philosophy will be taken as a frame of reference for evaluating Confucian conception of justice as well as Confucian ideas of distribution, fairness of opportunity, caring kindness for “the least advantaged,” and institutional construction. It will argue that the leading characteristic of Confucian political theory is that of “substantive justice.”     

Modality differences in timing and temporal memory throughout the lifespan

The perception of time is heavily influenced by attention and memory, both of which change over the lifespan. In the current study, children (8 yrs), young adults (18–25 yrs), and older adults (60–75 yrs) were tested on a duration bisection procedure using 3 and 6-s auditory and visual signals as anchor durations. During test, participants were exposed to a range of intermediate durations, and the task was to indicate whether test durations were closer to the “short” or “long” anchor. All groups reproduced the classic finding that “sounds are judged longer than lights”. This effect was greater for older adults and children than for young adults, but for different reasons. Replicating previous results, older adults made similar auditory judgments as young adults, but underestimated the duration of visual test stimuli. Children showed the opposite pattern, with similar visual judgments as young adults but overestimation of auditory stimuli. Psychometric functions were analyzed using the Sample Known Exactly-Mixed Memory quantitative model of the Scalar Timing Theory of interval timing. Results indicate that children show an auditory-specific deficit in reference memory for the anchors, rather than a general bias to overestimate time and that aged adults show an exaggerated tendency to judge visual stimuli as “short” due to a reduction in the availability of controlled attention.     

Preference and reinforcer efficacy of high‐ and low‐tech items: A comparison of item type and duration of access

This study examined the interactions of stimulus type (high‐ vs. low‐tech) and magnitude (duration of access) on preference and reinforcer efficacy. Two preference assessments were conducted to identify highly preferred high‐tech and low‐tech items for each participant. A subsequent assessment examined preference for those items when provided at 30‐s and 600‐s durations. We then evaluated reinforcer efficacy for those same items when provided for a range of durations using progressive‐ratio schedules. Results suggested item type and access duration interacted to influence preference and reinforcer efficacy. Participants preferred high‐tech items at longer durations of access and engaged in more responding when the high‐tech item was provided for long durations, but these patterns were reversed for the low‐tech item. In addition, participants engaged in less responding when the high‐tech item was provided for short durations and when the low‐tech item was provided for long durations.     

The effects of 100 dB 1‐kHz and 22‐kHz tones as punishers on lever pressing in rats

Aversive control is an important yet understudied process of learning. One reason aversive control may be relatively understudied is ethical concerns about painful stimuli (e.g., electric shock). High decibel broad‐band noise and 22‐kHz vocalizations both demonstrably affect rodent behavior while not necessarily being painful. The goal of this study was to determine if 100‐dB 22‐kHz‐pure tones were differentially more effective in reducing operant response rates in rats. We examined whether 22‐kHz pure tones would function as aversive stimuli, specifically as positive punishers. The effects of response‐dependent as well as continuously presented 22‐kHz and 1‐kHz tones on rate of response maintained by variable interval 30‐s food deliveries were assessed across several conditions. We found that response rates were lower when tones were presented response dependently than when tones were presented continuously throughout a session. We also found that the lower response rates obtained with response‐dependent 22‐kHz tones were not significantly different from response rates obtained with response‐dependent 1‐kHz tones. The primary conclusion of this experiment is that both 1‐kHz and 22‐kHz tones functioned as punishers, but that the 22‐kHz tones were not differentially more effective in reducing response rate.     

Nietzsche’s cultural elitism

Elitist readers, such as John Rawls, see Nietzsche as concerned only with the flourishing of a few great contributors to culture; egalitarian readers, such as Stanley Cavell, see Nietzschean culture as a universal affair involving every individual’s self-cultivation. This paper offers a compromise, reading Nietzsche as a ‘cultural elitist’ for whom culture demands that a few great individuals be supported in a voluntary, rather than state-mandated way. Rawls, it claims, is therefore misguided in worrying that Nietzsche’s elitism is a threat to justice. The paper focuses on Nietzsche’s Schopenhauer as Educator, the key text in the elitist-egalitarian debate.