Explorations of silence in the religious rituals of Buddhists and Quakers

This paper is a participant-observation-based study of one Quaker and three Buddhist groups. Using a sociological framework, it explores silence as actively practiced in religious ritual. It demonstrates the usefulness of employing multiple continuums to analyze practices, including a speech–silence continuum, a body movement–body stillness continuum, and a thinking–not thinking continuum. Even when silence is seen as active, it may be construed as functioning to turn people inward and away from each other. Instead, this paper demonstrates how silence for these groups is not necessarily socially isolating. For instance, participants not only learned, practiced, and reflected on silence together, but drew connections between the practice of silence and changes in everyday social interactions, including bringing compassion into these. Some persons referred to realizing a sense of interconnectedness in the silence akin to a Meadian fusion.     

Political Violence in Northern Ireland

This study examined political violence, focusing on paramilitary activity in Northern Ireland, particularly that of the Provisional Irish Republican Army (IRA). The study argued that the parameters of such behavior are similar in some important respects for all conflict-oriented groups, whether national armed forces or paramilitary organizations. The motivation, personal characteristics, and proximate situational influences involved in the violence in Northern Ireland are considered. The analysis draws on concepts and research from social psychology and attempts to construct a tentative psychological framework to facilitate an understanding of political violence in general.     

Effects of Reward Structures on Academic Performance and Group Processes in a Classroom Setting

Researchers have suggested that cooperative, intergroup competitive, and individualistic reward structures result in different patterns of academic performance and group processes. In this study, we investigated these relationships in an undergraduate business school setting. A reward structure was manipulated across four separate classes, and outcomes were measured using self-reports of group effectiveness, academic performance as graded by instructors, and peer evaluations from group members. The results indicated that group effectiveness was rated significantly higher under the cooperative and no-reward conditions compared to the intergroup competitive reward condition. Peer evaluations in the intergroup competitive condition were significantly lower then those under the other three conditions.     

Predictors of Irrational Thinking in Regular Slot Machine Gamblers

Previous research has suggested that irrational thinking may play a central role in the maintenance of behavior in slot machine gambling (M. B. Walker, 1992b). The present study is an evaluation of the validity and predictors of irrational thinking in a sample of regular gamblers (N = 20) drawn from the general community. The results were generally consistent with earlier findings; 75% of gambling-related cognitions were found to be irrational. Irrationality was unrelated to the amount of money lost or won during sessions but was positively related to risk taking. The most common irrational cognitions included false beliefs concerning the extent to which outcomes could be controlled or predicted and the attribution of human qualities (personification) to gambling devices. Gender comparisons showed that women were more likely than men to personify the machines. The validity of the speaking-aloud approach and suggestions for future research are discussed.     

Trauma and the symbolic function of the mind

The relationship between trauma and the symbolic function of the mind is discussed in three parts. First, a short outline is given of the long‐lasting split within the field of trauma: it consists in a dichotomy between the symbolic and anti‐symbolic reading of the traumatic experience – as I have called it in a previous paper. In the second part, it is maintained that the work of Ferenczi represents an attempt at overcoming this split. In the third and last part, the notion of symbolic adaptation is introduced. The process of adaptation has to ensure the survival of the individual along lines capable to foster the hope that the lost equilibrium between the individual and his environment will one day be restored. This function is performed by symbols: by linking together the lost satisfaction and the hoped‐for wish‐fulfillment, by creating bridges between past and future, symbols enable us to adjust to the new environment without renouncing hope. Symbols are mediators between the pleasure principle and the reality principle. When a person is struck by trauma it is precisely this unifying function which is broken. A typical consequence of this situation is described by Ferenczi as a rupture between feeling and intelligence.     

清华简《程寤》主旨试探

《程寤》中太姒所梦的内涵引起许多学者的关注,从而展开了很多有价值的探索。本文结合学术界的现有成果,辅以个人的认识,对此梦的含义做了进一步的论述,认为梓与太子发密切相关,代表周;松、柏、械、柞指周的贤臣。太子发在梦中的作用十分重要,此梦的象征意义乃是太子发将会率周的贤臣占领商都,推翻商朝。     

Another view of “we”: Majority and minority group perspectives on a common ingroup identity

Drawing on the evidence of the role of social categorisation and identity in the development and maintenance of intergroup biases, research on the Common Ingroup Identity Model (Gaertner & Dovidio, 2000 Gaertner, S. L. and Dovidio, J. F. 2000. Reducing intergroup bias: The Common Ingroup Identity Model, Philadelphia, PA: The Psychology Press.  [Google Scholar]) has investigated how modifying the ways that the self and others are categorised can reduce prejudice and discrimination. In this article, we review more recent research that extends our initial formulation of the model by considering more fully alternative forms of recategorisation (a dual identity as well as a one-group representation), the different preferences of majority and minority groups for these different forms of recategorised representations, and the potential implications of these different preferences on the content of intergroup interaction and on the possibilities for social change towards equality.     

On Theoretical Edges and Exclusionary Borders: Towards a Genealogy of “Analyzability” in Jungian Psychoanalysis1

An oft-repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of “analyzability”, that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis.     

Tracking the Lacanian unconscious in language

This paper makes two contributions to the emerging field of Lacanian discourse analysis (LDA); one, by way of theoretical exposition and a second, oriented toward the challenges of empirical analysis. In the first section of the paper, I illustrate and develop upon the elusive Lacanian notion of the unconscious structured as a language. This discussion yields a series of important ideas: the assertion that a matrix of latent significations shadows any utterance; the distinction between statement/enunciation; and the concept of repression-in-language. These concepts provide a platform for the second section of the paper which draws on textual material collected by the Apartheid Archive Project in order to demonstrate a particular procedure of LDA. This procedure entails an attention to discontinuous narrative components and the role of symbolic juxtapositions. It points, furthermore, to the value of making novel combinations of given textual elements as a way of querying what may be repressed in the text. Two important conclusions are drawn from this discussion, each of which indicates a priority for Lacanian practice. Firstly, the idea that the ongoing work of symbolic juxtaposition may be more profitable than ‘depth’ interpretations in conducting analysis. Secondly, that facilitation of lateral significations and associated significations should take priority over the aim of extracting a single over-arching message.     

Indecent Medicine: In Defense of the Absolute Prohibition against Physician Participation in Torture

In a recent article, Gross (2004) Gross, M. 2004. Doctors in the decent society: Torture, ill-treatment, and civic duty. Bioethics, 18(2): 181–203. [INFOTRIEVE][CSA][CROSSREF] [Google Scholar] argues that physicians in decent societies have a civic duty to aid in the torturing of suspected terrorists during emergency conditions. The argument presupposes a communitarian society in which considerations of common good override questions of individual rights, but it is also utilitarian. In the event that there is a ticking bomb and no other alternative available for defusing it, torture must be used, and physicians must play their part. In an earlier article, Jones (1980) Jones, G. 1980. On the permissibility of torture. Journal of Medical Ethics, 6: 11–13. [INFOTRIEVE][CSA] [Google Scholar] also argues in favour of physician participation in torture, going so far as to enthusiastically endorse the allocation of research resources as well to ensure that the ability to meet emergency situations is as efficient as scientifically possible. I argue against both these views and defend the absolute prohibition against torture generally, and against any participation by physicians in particular. I show that these arguments are incompatible with liberal or decent societies, and that the institutional requirements for making torture effective would constitute an unacceptable degradation both of medical ethics and practice, as well as of political institutions in general.