Elisa Galgut 《The International journal of psycho-analysis》2010,91(4):915-935

The concept of ‘mentalization’ has recently provided a fertile resource for thinking about various issues in psychoanalysis, including attachment, children’s play, personality disorders and the work of interpretation within the analytic setting. Mentalization also provides fruitful ways of thinking about how we read. This paper will suggest that book reading is akin to mind reading: engaging with certain literary texts is akin to understanding the minds of others from the subjective perspective required by mentalization. This way of thinking about literature provides a useful way of understanding its value. The paper will focus specifically on the uses of irony and free indirect speech in Jane Austen’s novel Persuasion. Austen’s use of literary techniques provides a way of understanding the inner lives of her characters via the ironic voice of the implied author, and requires the reader to engage in the kinds of understanding and insight required for mentalization.  相似文献   

    

Helen De Cruz  Johan De Smedt 《Zygon》2010,45(3):665-684

The argument from design stands as one of the most intuitively compelling arguments for the existence of a divine Creator. Yet, for many scientists and philosophers, Hume's critique and Darwin's theory of natural selection have definitely undermined the idea that we can draw any analogy from design in artifacts to design in nature. Here, we examine empirical studies from developmental and experimental psychology to investigate the cognitive basis of the design argument. From this it becomes clear that humans spontaneously discern purpose in nature. When constructed theologically and philosophically correctly, the design argument is not presented as conclusive evidence for God's existence but rather as an abductive, probabilistic argument. We examine the cognitive basis of probabilistic judgments in relationship to natural theology. Placing emphasis on how people assess improbable events, we clarify the intuitive appeal of Paley's watch analogy. We conclude that the reason why some scientists find the design argument compelling and others do not lies not in any intrinsic differences in assessing design in nature but rather in the prior probability they place on complexity being produced by chance events or by a Creator. This difference provides atheists and theists with a rational basis for disagreement.  相似文献   

    

Grimwade R 《The International journal of psycho-analysis》2011,92(1):149-169

It is a matter of common knowledge that Sigmund Freud (1856-1939) and Arthur Schopenhauer (1788-1860) shared a common worldview. Everyone familiar with the works of these two thinkers should recognize their general philosophical affinities. Both men were pessimistic about the power of human reason and attributed human behavior to powerful unconscious forces and, as a result, both were deeply skeptical about the future of human society. Drawing from previous literature, this essay compares the philosophical theory of Schopenhauer with the psychoanalytic theory of Freud. We find that, while Schopenhauer and Freud share a common philosophical orientation and diagnosed the same fundamental problems with life in civilization, they proposed some ostensibly similar, yet ultimately very different solutions. Focusing on each thinker's respective notion of sadism and masochism, this paper tries to understand and come to terms with the dimensions of this radical pessimism.  相似文献   

    

Beatriz Priel 《The International journal of psycho-analysis》2013,94(6):1115-1127

Bion's basic theory of transformations includes the concept of invariances: those aspects that are kept unchanged in the transformation. Translations are considered transformations that include invariances that allow for the recognition of the transformation. Psychoanalytic interpretations are seen by the author of this paper as a special case of such transformations. From Borges's radically open perspective on translation, psychoanalytic interpretations can be characterized as pertaining to one of three categories: (1) interpretations that change the unfamiliar to the familiar, (2) rigid motion transformations, or (3) interpretations that are transformations towards O. These ideas are dramatized in the reading of two of Borges's fictional stories that present two different approaches to translation, Averroes' search and Pierre Menard, author of the Quixote. These stories exemplify transformations in –K and + K. Finally, Cervantes' intuition of a hybrid language that approaches O and allows for a peaceful and multilayered interpretation of reality (transformation towards O) is discussed.  相似文献   

    

Leena-Maija Jokipaltio Phil. Mag. 《Scandinavian Psychoanalytic Review》2013,36(1):31-47

More than six decades after Freud's death, psychoanalysts are certainly not more unified in their view of the concept of the unconscious—its structure and its way of working—than in ‘the good old days’. Challenges are facing psychoanalysis from many perspectives, urging psychoanalysts to continuously reconsider their theoretical grounds. This paper pursues three lines of argumentation concerning the Unconscious. The first line concerns the relation to neuroscience and this paper suggests the concept of background feelings (Damasio) as a contribution to another understanding of deficits in the psychoanalytic relationship. The second line concerns the relation to cognitive semiotics, and here, the paper stresses the concept of basic image sehemata as a possible link between the subject's pre-reflective awareness of the other and the internal world of phantasy. The third line pursues a concept of the analytic interpretation which is close to the Freudian idea that psychoanalysis is the communication between two Unconscious, and, consequently, that the psycho-analytic interpretation is not per se a conscious act.  相似文献   

    

Ruth Cooper  Oliver Doehrmann  Angela Fang  Alexander L. Gerlach  Herbert J.A. Hoijtink  Stefan G. Hofmann 《Anxiety, stress, and coping》2014,27(2):190-201

Four different patterns of biased ratings of facial expressions of emotions have been found in socially anxious participants: higher negative ratings of (1) negative, (2) neutral, and (3) positive facial expressions than nonanxious controls. As a fourth pattern, some studies have found no group differences in ratings of facial expressions of emotion. However, these studies usually employed valence and arousal ratings that arguably may be less able to reflect processing of social information. We examined the relationship between social anxiety and face ratings for perceived trustworthiness given that trustworthiness is an inherently socially relevant construct. Improving on earlier analytical strategies, we evaluated the four previously found result patterns using a Bayesian approach. Ninety-eight undergraduates rated 198 face stimuli on perceived trustworthiness. Subsequently, participants completed social anxiety questionnaires to assess the severity of social fears. Bayesian modeling indicated that the probability that social anxiety did not influence judgments of trustworthiness had at least three times more empirical support in our sample than assuming any kind of negative interpretation bias in social anxiety. We concluded that the deviant interpretation of facial trustworthiness is not a relevant aspect in social anxiety.  相似文献   

    

Yunus Tuncel 《Sport, Ethics and Philosophy》2016,10(4):349-363

The word ‘sport’ next to Nietzsche’s name may raise eyebrows among many Nietzsche readers. ‘What an odd pairing?’ one may ask. We prefer Nietzsche and arts or something from the domain of the Geist. Sport is embedded in mass culture and Nietzsche detests anything that has to do with masses; fandom, an important part of sport culture, is nothing Nietzsche would look at favourably but call it a manifestation of the herd instinct. Besides, clubs and sports organizations control this sporting culture through political and economic apparatuses. On the other hand, modern sports, far from producing higher types and the overhuman, appeal to the lowest common denominator, the person on the street and all athletes are equal. All of these objections notwithstanding, one may still speak of a sporting spirit that embodies play, ecstasy in the sense of Dionysian, inventiveness, agonism, grand spectacle, festivity, a specific type of aesthetics and a form of askesis of the body, and a specific outlet for enactment of active justice and a Gestalt of power relations. Playfulness and game-making are crucial in sports, and play is key to Nietzsche’s thought. Sport is a form of letting go, losing oneself in the game, and can be construed as a field for Dionysian forces. Agonism, a significant aspect of Nietzsche’s thought, applies to all competitive sports. Furthermore, sport constitutes one of the major types of spectacles in our age. Finally, sport belongs to the regime of the body, a form of askesis, which Nietzsche would have supported as opposed to the ascetic idealism. In what ways do Nietzsche’s ideas on interpretation shed light on sport and its various aspects as listed above? What hermeneutic tools do we have to interpret sport as a field of culture? These were the guiding questions for this essay.  相似文献   

    

Bo Wang  Nur Shafiqah Abdul Hadi  Jason Low 《British journal of psychology (London, England : 1953)》2015,106(4):724-740

We tested Apperly and Butterfill's (2009, Psychological Review, 116, 753) theory that humans have two mindreading systems whereby the efficient‐system guiding anticipatory glances displays signature limits that do not apply to the flexible system guiding verbal predictions. Experiments 1 and 2 tested urban Mainland‐Chinese adults (n = 64) and Experiment 3 tested Semai children living in the rainforests of Peninsular Malaysia (3‐ to 4‐year‐olds, n = 60). Participants – across different ages, groups and methods – anticipated others’ false‐beliefs about object‐location but not object‐identity. Convergence in signature limits signalled that the early‐developing efficient system involved minimal theory‐of‐mind. Chinese adults and older Semai children showed flexibility in their direct predictions. The flexible mindreading system in ascribing others’ beliefs as such was task‐sensitive and implicated maturational and cultural contributions.  相似文献   

    

Amir Saemi 《Canadian journal of philosophy》2015,45(2):197-219

This paper shows how we can plausibly extend the guise of the good thesis in a way that avoids intellectualist challenge, allows animals to be included, and is consistent with the possibility of performing action under the cognition of their badness. The paper also presents some independent arguments for the plausibility of this interpretation of the thesis. To this aim, a teleological conception of practical attitudes as well as a cognitivist account of arational desires is offered.  相似文献   

    

Marta Badoni 《The International journal of psycho-analysis》2002,83(5):1111-1131

The first part of this paper explains how the transgenerational mandate influences the mental activity of the child. When a child acts the denied suffering of the parental couple, the analyst risks being imprisoned by the transgenerational mandate. Frequently the analyst is unconsciously asked by the parents to cure without curing because the child's psychological birth, still in the making, threatens the defensive equilibrium of the parents. The analyst is thus caught between the parents and the child and must find his/her own way forward in order to free the child from the burden of the mandate. In the second part of the paper, an analysis of a 5-year-old child is presented. The author shows how a transgenerational mandate may hold a traumatic potential because it can impair heavily the child's capacity to think. The author also describes the way in which she works with the parents and how she manages the setting and the style of the interpretation. She insists in particular on the need to sustain the child's perceptions in order to gradually allow the child to take roots in his/her experiences and therefore develop his/her own identity.  相似文献