Nihilism: Beyond Optimism and Pessimism

Studies in Philosophy and Education - Is the youth culture, or more precisely aparticular kind of it, to be characterized as “nihilistic”? And is this a threat or ablessing for...     

Hiring you makes me look bad: Social-identity based reversals of the ingroup favoritism effect

The current research attempts to explain reversals of ingroup favoritism in terms of one of the prevalent mechanisms generally used to account for positive ingroup bias: Tajfel’s social identity theory. We propose that individuals strategically evaluate ingroup targets in order to maximize their own self-esteem and to avoid costly errors. This strategic evaluation typically results in ingroup favoritism toward an ingroup target member. However, if a positive evaluation of the target poses a significant self-esteem threat, denigration of the target will result. Two studies examined how ingroup and outgroup targets were evaluated when applicants were qualified versus unqualified (Study 1), or when the ingroup target might confirm a negative ingroup stereotype (Study 2). Study 1 results indicated that participants showed ingroup favoritism only toward qualified applicants. Study 2 demonstrated that, when a marginally qualified ingroup applicant has the potential to confirm a negative stereotype, bias against the ingroup is observed. Results of both studies both confirm and provide explanations for ingroup denigration.     

The Word's Eternal Silence: A Commentary on Schneider-Harpprecht's Essay

Once the post-modern account of individual and cultural identityas creative openness to change is re-construed in terms of aconstructivist rendering of the semiotic theory of culture,and once interdenominational and inter-faith hospital chaplaincyis interpreted on a model of cross-cultural communication whichagrees with this theory, chaplains can conceive of their abilityto fulfill their mission in offering understanding and helpto the client from other faith communities only by explicitlyinvoking the intervention of the Holy Spirit. The commentaryargues that Schneider-Harpprecht's all too generalized accountof that intervention leaves chaplains with no spiritual substancefor distinguishing between truely and only apparent pastoralhelpfulness.     

抑制能力与工作记忆能量的相关研究

采用汉字材料的负启动范式,考察了大学生和老年人被试的特性和空间位置抑制能力,及其与工作记忆能量的相关。结果发现：位置抑制能力与工作记忆能量无显著相关,而特性抑制能力与工作记忆能量存在正相关。说明个体的分心抑制能力是影响其工作记忆能量的重要因素。但工作记忆的年龄差异可能还受分心抑制之外其它认知因素的影响。     

Dissidence from within: Examining the effects of intergroup context on group members’ reactions to attitudinal opposition

The successful achievement of a group’s goals often requires a broad base of support among members. Because group and individual interests can diverge, however, dissension is likely. We argued that reactions to such dissension on an issue that is relevant to the group’s status can vary as a function of contextual goals. Whereas dissension from an ingroup member would be rejected in an intergroup context, it might be tolerated in an intragroup context. Regression analyses of women’s (N=96) responses to dissension on an attitudinal issue (abortion on demand) indicated that in an intergroup context, women derogated a dissenting woman more if they had a strong gender identity and viewed the issue as gender relevant. Dissent in an intragroup context was evaluated more positively. The results provided insight into the factors involved in defining a collective identity.     

Derogating black sheep: Individual or group protection?

What motivates people to derogate unfavorable ingroup members more harshly than comparably unfavorable outgroup members? Researchers investigating the black sheep effect maintain that this differential derogation is a means of group protection. In contrast, we argue that derogating unfavorable ingroup members may be an individual protection strategy whereby target devaluation distances an unfavorable other from the self as a means of limiting the threat of being associatively miscast. Participants read an article describing an unfavorable ingroup or outgroup target, and then received two means of responding to the target: target devaluation and group disidentification. Importantly, group disidentification was considered to be a uniquely individualistic distancing strategy. We found that both response options substituted for one another, depending on the order of presentation. Substitutability, we argue, suggests that the primary motive behind ingroup derogation in our study was distance augmentation, an individual protection strategy.     

Coping with a threatened group identity: Psychosocial and neuroendocrine responses

Given the stress associated with belonging to a socially devalued group, members' reactions to a threat were evaluated within a stress and coping framework. Participants (N=72) were presented with an explicit or nonexplicit (positive vs. neutral cues) threat to a devalued identity. Regressions indicated that problem-focused coping was related to appraising the identity threat as controllable, and with a greater sense of optimism. Together these variables were associated with lower salivary cortisol levels. The role of emotion-focused coping was most evident under explicit threat conditions, such that it was associated with sustained cortisol elevations and a diminution of identity importance. The findings suggest that intergroup responses involve a complex interplay among stressor appraisals and coping propensities.     

Accessing the multitude within: A psychoanalytic perspective on the transformation of masculinity at mid‐life1

This paper reflects upon the essential components of male identity that commonly are reworked in middle age. The author argues that healthy masculine gender identity involves an ongoing, plastic process of destabilization and reconstruction at various pivotal developmental stages, particularly during middle adulthood. In essence, a man's mature transformation of his sense of masculinity results when finite concepts of gender identity are superseded by an awareness of the complexity of one's multiple, early and diverse gender identifications. A clinical case provides insight into how psychoanalytic treatment can contribute to a new experience of masculinity. The case illustrates how a maturing man, meeting an altered sense of identity in mid‐life, relies less on gender splitting and more on reuniting previously antithetical intrapsychic elements. Why this more pluralistic, polythreaded masculinity frequently must wait until mid‐life is further clarified. Specific importance is attached to the early development of male gender identity as it is founded on the boy's unique struggles in separating from his mother. The foundation for male gender identity formation is reconsidered as the author questions the ‘dis‐identification’ model while explicating how the boy's striving for narcissistic completion shapes the gendered masculine ego ideal. Classically termed ‘phallicism’ is understood both to facilitate and obstruct a man's adult development, while the concept of ‘genitality’ is augmented by the postclassical notion of ‘interiority’. At mid‐life, ‘phallic’ ego ideals (resting on omnipotence, desires for narcissistic completion and gender splitting) are transformed into more realistic, ‘genital’ ego ideals (synthesizing autonomy and connection). The achievement of a mature, less sharply gendered ‘masculine’ ego ideal (revitalizing the foreclosed dimensions of both the early maternal and paternal imagos) occurs as the balance of forces shifts in the direction of true genitality rather than defensive phallicism.     

The psychopathology of everyday Vienna: Psychoanalysis and Freud's familiars

This paper examines the parapraxes made by, to or about Jewish-identifi ed individuals discussed by Freud in Psychopathology of everyday life. Each of these errors and slips is occasioned by what he terms a 'mésalliance' between a Jew and a Gentile. Such incidents of distorted language betray unresolved ambivalences and unformulated anxieties endemic to Jewish-Gentile interaction in Freud's Vienna. First, the disturbed relationships between German-speaking Gentiles and their threatening Doppelgänger, the Jews, are analyzed by means of Freud's analysis of the 'uncanny' and an examination of the particular restrictions placed upon the 'offi cially' emancipated Jews in the Habsburg Empire, especially with regard to intermarriage. Then, the paper turns to Freud's discussions of explicitly Jewish-identifi ed individuals and their limitation to illustrating parapraxes associated with what should be the most pleasurable and intimate relationships between Jew and Gentile, namely sexual and connubial relations. His focus upon this confl icted conjunction diagnosed the intrinsically problematic character of Jew-Gentile interaction in his Vienna.     

Toleration vs. Doctrinal Evil in Our Time

Our time is characterized by what seems like an unprecedented process of intense global homogenization. This reality provides the context for exploring the nature and value of toleration. Hence, this essay is meant primarily as a contribution to international ethics rather than political philosophy. It is argued that because of the non-eliminability of differences in the world we should not even hope that there can be only one global religion or ideology. Further exploration exposes conceptual affinity between the concepts of intolerance, ideology, and doctrinal evil. The last concept is developed in contrast to pure evil and average evil, and under the assumption of the metaphysical necessity of free will. Doctrinal evil is found to represent the main source of intolerance as a result of a mechanism that tends to confuse doctrinal evil (or the competing conceptions of the good) with pure evil. This connection between doctrinal evil and pure evil provides ideologies with their forcefulness. Tolerance cannot be properly understood in terms of a simple opposition to intolerance, however. Tolerance emerges as a sort of vigilance, conscientiousness, and non-negligence based not on a supposedly correct interpretation of the good, but rather on the acceptance of the fallibility of any such attempted definition. Conversely, the principal evil in doctrinal evil is found in arrogance that accompanies the intolerance-inducing irresponsible thoughtlessness. With this conceptual topology in mind the paper also addresses questions regarding religious tolerance, the ideology of human rights and democracy, the right to self-defense, ways to face evil, the dialectics of using old names for novel evils, and related issues. This revised version was published online in August 2006 with corrections to the Cover Date.