Archetypes as symbolic forms

In Jung's psychology, archetypes are biologically inherited supra-individual predispositions of the collective unconscious, and in this paper this controversial theory of archetypes is evaluated in the context of Ernst Cassirer's philosophy of symbolic forms. The main thesis of the author is that with the help of the Cassirerian approach, archetypes can be understood as culturally determined functionary forms organizing and structuring certain aspects of man's cultural activity, namely those predominantly non-cognitive (for example, emotional, numinous, pathological) mental aspects of human life, which remain more or less unarticulated due to their non-discursive nature. The revision the author is proposing revolves around the notion that the archetypal theory can be removed from the rather unfruitful discourse on the genetic inheritance of archetypes. When archetypes are seen as symbolic forms, Jung's theory is in a position to make a potentially valuable contribution to hermeneutical and cultural studies, as archetypes function in this new context as active constituents of human experiences, which give these experiences a non-discursive, symbolic form. Thereby, archetypes can become accessible to historical and cultural analyses, and hermeneutical inquiry into the manifold symbolism of mental (including unconscious) phenomena can be enriched.     

On the origins of naming and other symbolic behavior

We identify naming as the basic unit of verbal behavior, describe the conditions under which it is learned, and outline its crucial role in the development of stimulus classes and, hence, of symbolic behavior. Drawing upon B. F. Skinner's functional analysis and the theoretical work of G. H. Mead and L. S. Vygotsky, we chart how a child, through learning listener behavior and then echoic responding, learns bidirectional relations between classes of objects or events and his or her own speaker-listener behavior, thus acquiring naming-a higher order behavioral relation. Once established, the bidirectionality incorporated in naming extends across behavior classes such as those identified by Skinner as the mand, tact, and intraverbal so that each becomes a variant of the name relation. We indicate how our account informs the specification of rule-governed behavior and provides the basis for an experimental analysis of symbolic behavior. Furthermore, because naming is both evoked by, and itself evokes, classes of events it brings about new or emergent behavior such as that reported in studies of stimulus equivalence. This account is supported by data from a wide range of match-to-sample studies that also provide evidence that stimulus equivalence in humans is not a unitary phenomenon but the outcome of a number of different types of naming behavior.     

Human symbolic matching-to-sample performance: Effects of reinforcer and sample-stimulus probabilities

Four experiments, each with 6 human subjects, varied the distribution of reinforcers for correct responses and the probability of sample-stimulus presentation in symbolic matching-to-sample procedures. Experiment 1 held the sample-stimulus probability constant and varied the ratio of reinforcers obtained for correct responses on the two alternatives across conditions. There was a positive relation between measures of response bias and the ratio of reinforcers. Experiment 2 held the ratio of reinforcers constant and varied the sample-stimulus probability across conditions. Unlike previous studies that used pigeons as subjects, there was a negative relation between bias and the ratio of sample-stimulus presentations. In Experiment 3, the sample-stimulus probability and the reinforcer ratio covaried across conditions. Response bias did not vary systematically across conditions. In Experiments 1 to 3, correct responses were reinforced intermittently. Experiment 4 used the same procedure as Experiment 3, but all correct responses now produced some scheduled consequence. There was a positive relation between response bias and the ratio of reinforcers. The results suggest that human performance in these tasks was controlled by both the relative frequency of reinforced responses and the relative frequency of nonreinforced responses.     

中转站系统框架的心理学研究

通过总结人类问题求解的特点,我们提出了问题求解的一种中转站系统框架。本文采用口语报告分析所进行的研究表明该框架是一种问题求解方面的知识结构和有效的启发式求解策略。实验证明了次序性、熟悉性、类似性和系统控制性是决定求解能力和效率的关键因素。说明了中转站及其排序、强规则和弱规则及其相互配合、以及中转站系统的控制策略在较大程度上反映和模拟了人在求解复杂的专门问题时的知识结构和控制过程。     

FROM BIOGENETIC STRUCTURALISM TO MATURE CONTEMPLATION TO PROPHETIC CONSCIOUSNESS

Abstract. The publication of Brain, Symbol 3 Experience by Charles D. Laughlin, Jr., John McManus, and Eugene G. d'Aquili marks a significant advance in their biogenetic structural theory. They set forth a neurophenomenology of human consciousness and mature contemplation. A question is raised about their espousal of pristine perception, while their emphasis on polyphasic awareness is appreciated. In their contribution to interdisciplinary dialogue, limitations of gender, neglect of the religious traditions of the West, and linguistic issues are explored. While the style is difficult, the volume promises to become a classic in affirming "the human brain as the main locus of causality."     

Rhetoric,reasonableness and ethics: An essay on Perelman

The article deals with an interpretation of the work of Ch. Perelman. The author tries to determine the meaning of reasonableness in a hermeneutical and anthropological perspective. He then places the work of Perelman in the light of the theory of symbolic interactionism of G.H. Mead.     

Taking time: the tempo of psychoanalysis

In this article the author argues that in order to be psychoanalysis, the 'here and now' technical approach needs to be firmly grounded theoretically and technically in a practice that includes the notion of reverie or its equivalent. The author has argued previously that the analyst's theory is the essential 'third' of the two-person analytic situation. She now suggests that it is specifically the theories of temporality and the attitude of 'evenly suspended attention' or its more contemporary development, 'reverie', that are the crucial aspects of that theory. She refers to these essential aspects as the 'theory in practice' in so far as they are more than a technical approach or a theory of practice but reflect directly a particular analyst's internalisation of the whole psychoanalytic theoretical corpus. While she believes this to be an essential component in any true psychoanalysis, in developing her argument the author looks at situations in which the analyst is particularly prone to forgo this temporal aspect, as is the case when patients show an absence of symbolic thinking within the analytic situation. In fact, with those patients reverie and the visual images it produces within the analyst's mind offer perhaps the only hope of a meeting ground between the concrete and the symbolic and the possibility of avoiding an impasse. Impasse, she suggests, has at its root the absence of reverie as a third and temporal element, inevitably giving rise to concrete thinking on the part of patient and analyst and so to a situation that cannot evolve.     

The hermeneutic background of C. G. Jung

Hermeneutics has been central to the practice of Jung's psychology from the beginning, although he never fully and consistently developed a hermeneutic method of inquiry and the literature addressing this aspect of his psychology is not extensive. In this paper(1) we undertake a critical re-examination of Jung's relationship to hermeneutic thought, based on his explicit references to hermeneutics in the Collected Works and his theoretical development of the notion of archetypes. Although Jung did not consistently formulate a hermeneutic approach to inquiry, his theoretical development of archetypes is rich in hermeneutic implications. In particular, his notion of the archetype as such can be understood hermeneutically as a form of non-conceptual background understanding. Some implications of this construal of archetypes for Jungian hermeneutics as a form of inquiry are considered.