Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

乳头体对海马齿状回习得性长时程突触增强的影响

用高频电脉冲刺激大鼠乳头体（ＭＢ）,可一过性抑制由刺激穿通纤维（ＰＰ）诱发的海马齿状回（ＤＧ）群体锋电位（ＰＳ）。训练作业前先刺激ＭＢ,导致ＤＧ的习得性长时程突触增强（ＬＤＬＴＰ）的形成显著延缓,相应地延缓了条件性饮水反应的建立。电刺激ＭＢ对ＰＰ─ＤＧＰＳ的这种抑制作用在训练所产生的ＰＳ增大达最高水平时显著减弱,刺激ＭＢ对ＬＤＬＴＰ的保持及相应地对条件反应的巩固没有明显影响。结果表明ＭＢ对ＤＧＬＤＬＴＰ的形成有抑制性调制作用。     

被动性社交网站使用与青少年体像烦恼的关系:体像比较和体像自我差异的中介作用

为探讨被动性社交网站使用和青少年体像烦恼的关系,基于社会比较理论和自我差异理论,采用被动性社交网站使用问卷、社交网站体像比较量表、理想体像问卷和体像烦恼量表,对789名初、高中生进行调查。结果表明：（1）被动性社交网站使用对青少年体像烦恼具有显著的正向预测作用;（2）体像比较和体像自我差异能在被动性社交网站使用和体像烦恼的关系中起中介作用;（3）在被动性社交网站使用与体像烦恼的关系中,女生的体像比较和体像自我差异起并行中介作用,而对男生而言,体像比较和体像自我差异起链式中介作用。研究结果表明被动性社交网站使用不仅能直接影响青少年的体像烦恼,还可通过体像比较和体像自我差异的间接作用对青少年体像烦恼产生影响,且中介路径存在性别差异。     

PEIRCE'S PRAGMATIC THEOLOGY AND STOIC RELIGIOUS ETHICS1

Charles S. Peirce believed that his pragmatic philosophy could reconcile religion and science and that this reconciliation involves a religious ethics creating a real community with the cosmos and God. After some rival pragmatic approaches to God and religious belief inconsistent with Peirce's philosophy are set aside, his metaphysical plan for a reconciliation of religion and science is outlined. A panentheistic God makes the best match with his desired conclusions from the Neglected Argument for the reality of God, and this God is also capable of fulfilling the pragmatic role demanded by Peirce's ethical expectations for the intelligent functioning of religion. The discussion proceeds to an elaboration of the aesthetic, metaphysical, and ethical elements of Peirce's philosophical system, which indicate why Peirce's religious ethics is best categorized as akin to Stoicism, with some Christian elements. For Peirce, religious ethics proceeds from the (potentially universal) agapic community's cooperation with God's loving creativity of the universe.     

A New Culture of Learning: Digital Storytelling and Faith Formation

How has the “new culture of learning” begun to transform us, and in what ways might the faith formation practices of religious communities be impacted by the shift? Recent research funded by the MacArthur Foundation lays an empirical basis for recognizing shifts in learning brought about by widespread access to digital technologies. The implications of that research, in turn, pose widespread challenges to the work of faith formation in contemporary communities of faith. Communicative theologies may be best poised to engage these challenges through the practices of digital storytelling.     

Interoceptive Awareness and Suicidal Ideation in a Clinical Eating Disorder Sample: The Role of Body Trust

Previous research has demonstrated that both suicidal ideation (SI) and eating disorders (EDs) are associated with poor interoceptive awareness (IA). Suicidality research has demonstrated that the IA dimension of lower body trust is associated with SI, suicide plans, and suicide attempts. Similarly, in ED samples, recent research supports that low body trust has been the most robust dimension of IA associated with eating pathology. However, to date, research is lacking in how dimensions of IA may be associated with SI in an ED sample, above and beyond the impact of eating pathology on SI. Thus, in a clinical ED sample, the present study sought to determine which IA dimensions predict the presence and severity of SI, above and beyond ED symptoms. Participants (N = 102) completed a clinical interview assessing SI and self-report assessments including the Multidimensional Assessment of Interoceptive Awareness (MAIA). Results demonstrated that patients with current SI reported greater ED psychopathology, lower MAIA Attention Regulation, MAIA Self-Regulation, and MAIA Trusting scores compared to patients without SI. Higher ED psychopathology and lower MAIA Attention Regulation, Self-Regulation, and Trusting subscale scores were all significantly associated with the presence of SI. However, only low MAIA Trusting scores predicted the presence of SI, above and beyond covariates (age, depression, and eating pathology). No MAIA subscales were correlated with the severity of SI. Consistent with previous research, results suggest low MAIA Trusting scores may be associated with SI in ED samples and highlight the need for future research on mechanisms of these associations.     

A preliminary sketch of a Jungian socioanalysis – an emerging theory combining analytical psychology,complexity theories,sociological theories,socio- and psycho-analysis,group analysis and affect theories1

This paper presents a preliminary sketch of what we have termed a Jungian socioanalysis – an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psycho-analysis, group analysis and affect theories. Our assumption is that Jungian theory and practice need to attend to and focus more on social contexts, sociality and the influence of societal developments. But also, on the other hand, that analytical psychology, primarily Jung’s theory of individuation and the transcendent function as well as the broad complexity perspective of his theory of psyche, can be extended to a ‘socio’ and not just a ‘psycho’ perspective. The paper presents five foundational assumptions for a Jungian socioanalysis, with the following headings: 1) A Jungian socioanalysis calls for a complex psychology; 2) (Un)consciousness is social and sociality has a dimension of (un)consciousness; 3) A Jungian socioanalysis explores social fields ‘from within’ by smaller groups; 4) A Jungian socioanalysis enables and is enabled by emerging metaphors and affect-imagery; 5) Socio-cultural fields have an impulse toward individuation. This is the first of two papers in the present edition of the journal – the second paper gives socio-clinical illustrations of our thesis in this paper.     

被动性社交网站使用与青少年体像烦恼的关系:体像比较和体像自我差异的中介作用

为探讨被动性社交网站使用和青少年体像烦恼的关系,基于社会比较理论和自我差异理论,采用被动性社交网站使用问卷、社交网站体像比较量表、理想体像问卷和体像烦恼量表,对789名初、高中生进行调查。结果表明：（1）被动性社交网站使用对青少年体像烦恼具有显著的正向预测作用;（2）体像比较和体像自我差异能在被动性社交网站使用和体像烦恼的关系中起中介作用;（3）在被动性社交网站使用与体像烦恼的关系中,女生的体像比较和体像自我差异起并行中介作用,而对男生而言,体像比较和体像自我差异起链式中介作用。研究结果表明被动性社交网站使用不仅能直接影响青少年的体像烦恼,还可通过体像比较和体像自我差异的间接作用对青少年体像烦恼产生影响,且中介路径存在性别差异。     

Neurodualism: People Assume that the Brain Affects the Mind more than the Mind Affects the Brain

People commonly think of the mind and the brain as distinct entities that interact, a view known as dualism. At the same time, the public widely acknowledges that science attributes all mental phenomena to the workings of a material brain, a view at odds with dualism. How do people reconcile these conflicting perspectives? We propose that people distort claims about the brain from the wider culture to fit their dualist belief that minds and brains are distinct, interacting entities: Exposure to cultural discourse about the brain as the physical basis for the mind prompts people to posit that mind–brain interactions are asymmetric, such that the brain is able to affect the mind more than vice versa. We term this hybrid intuitive theory neurodualism. Five studies involving both thought experiments and naturalistic scenarios provided evidence of neurodualism among laypeople and, to some extent, even practicing psychotherapists. For example, lay participants reported that “a change in a person's brain” is accompanied by “a change in the person's mind” more often than vice versa. Similarly, when asked to imagine that “future scientists were able to alter exactly 25% of a person's brain,” participants reported larger corresponding changes in the person's mind than in the opposite direction. Participants also showed a similarly asymmetric pattern favoring the brain over the mind in naturalistic scenarios. By uncovering people's intuitive theories of the mind–brain relation, the results provide insights into societal phenomena such as the allure of neuroscience and common misperceptions of mental health treatments.     

The role of affective touch in whole-body embodiment remains equivocal

Previous studies have highlighted that affective touch delivered at slow velocities (1–10 cm/s) enhances body-part embodiment during multisensory illusions, yet its role towards whole-body embodiment is less established. Across two experiments, we investigated the role of affective touch towards subjective embodiment of a whole mannequin body within the full body illusion, amongst healthy females. Participants perceived affective touch to be more pleasant than non-affective touch, but this did not enhance subjective embodiment within the illusion and no interaction between synchrony (Experiment 1), or congruency (Experiment 2), and the velocity of touch was observed. Finally, the perceived pleasantness of touch was not modulated by subthreshold eating disorder psychopathology, as measured by means of a self-report questionnaire. Therefore, the present findings suggest that enhancement of embodiment due to affective touch may be body-part specific, and not generalise to greater ownership towards a whole body.