This article explores the intense psychological effects of compulsive Internet use, which has become increasingly common among adolescent boys and young men. Two cases are presented and discussed to illustrate some of the psychic distortions around thinking and feeling, as these occurred in the analysis of a mid‐adolescent boy and of another patient in later adolescence. A kind of narcissistic omnipotence grounded in magical thinking appeared to take root in their minds, and it led to an avoidant pattern in relationships because of such strong wishes for both distance and control. A short review of the conceptual origins of magical thinking underscores its continued relevance because so many now engage with the Internet. In addition, Anzieu's idea of the ‘skin ego’ is applied to the clinical case material to provide a theoretical framework for the developmental challenges that can appear in adolescent boys who seek to use the Internet as a form of psychic container. Emerging problems that immersion in the Internet might bring into our practices, for example the depleting effects of massive projective identification, are considered and discussed, along with the obvious ways in which using the Internet can be beneficial for connecting with others, for creating new platforms of expression, and for education. 相似文献
This essay discusses five recent books, written in French, that contribute to refection in environmental ethics. Francophone literature on the topic is marked by resonant and divergent concerns, and rooted in a geography, politics, and history different from North America and marked by distinctive lines of intellectual influence. Jean‐Claude Eslin proposes recovering ecological resources from the Christian tradition and also suggests imagining new images of God: notably, God as pilote rather than artisan. Dominique Bourg takes a multi‐disciplinary approach that emphasizes the spiritual conditions for relating to the world ecologically and economically; he argues for sobriété (austerity) as a spiritual disposition and an economic model. Baptiste Morizot develops diplomacy as an ethical, political, and spiritual model for cohabiting with wolves, whose return to the French countryside has been highly controversial. Nastassja Martin offers an anthropological study of the indigenous Gwich’in community of Fort Yukon, Alaska that accentuates the mix of Protestant missional influences and Gwich’in spiritual affirmations and practices at play in their relationship to the nonhuman world. Attending to this literature may helpfully decenter anglophone debates and enrich their conceptual vocabulary. 相似文献
This article explores the role of magical thinking in the subjective probabilities of future chance events. In five experiments, we show that individuals tend to predict a more lucky future (reflected in probability judgements of lucky and unfortunate chance events) for someone who happened to purchase a product associated with a highly moral person than for someone who unknowingly purchased a product associated with a highly immoral person. In the former case, positive events were considered more likely than negative events, whereas in the latter case, the difference in the likelihood judgement of positive and negative events disappeared or even reversed. Our results indicate that this effect is unlikely to be driven by participants’ immanent justice beliefs, the availability heuristic, or experimenter demand. Finally, we show that individuals rely more heavily on magical thinking when their need for control is threatened, thus suggesting that lack of control represents a factor in driving magical thinking in making predictions about the future. 相似文献
Abstract This paper proposes the applicability of object relations psychoanalytic conceptions of dialogue (Ogden, 1986Ogden, T.1986. The matrix of the mind, London: Karnac. [Google Scholar], 1993Ogden, T.1993. “On potential space”. In In one's bones: The clinical genius of Winnicot, Edited by: Goldman, D.Northvale, NJ: Jason Aaronson. [Google Scholar]) to thinking about relationships and relational structures and their governance in universities. It proposes that:
the qualities of dialogic relations in creative institutions are the proper index of creative productivity; that is of, as examples, ‘thinking’ (Evans, 2004Evans, M.2004. Killing thinking: The death of the universities, London: Continuum. [Google Scholar]), ‘emotional learning’ (Salzberger-Wittenburg et al., 1983Salzberger-Wittenburg, I., Henry, G. and Osborne, E.1983. The emotional experience of learning and teaching, London: Routledge. [Google Scholar]) or ‘criticality’ (Barnett, 1997Barnett, R.1997. Higher education: A critical business, Buckingham: Open University Press. [Google Scholar]);
contemporary institutions' explicit preoccupation in assuring, monitoring and managing creative ‘dialogue’ can, in practice, pervert creative processes and thoughtful symbolic productivity, thus inhibiting students' development and the quality of ‘thinking space’ for teaching and research.
In this context the paper examines uncanny and perverse connections between Paulo Freire's (1972Freire, P.1972. Pedagogy of the oppressed, London: Penguin. [Google Scholar]) account of educational empowerment and dialogics (from his Pedagogy of the oppressed) to the consumerist (see, for example, Clarke & Vidler, 2005Clarke, J. and Vidler, E.2005. Creating citizen-consumers: New labour and the remaking of public services. Public Policy and Administration, 20: 19–37. [Google Scholar]) rhetoric of student empowerment, as mediated by some strands of managerialism in contemporary higher education. The paper grounds its critique of current models of dialogue, feedback loops, audit and other mechanisms of accountability (Power, 1997Power, M.1997. The Audit Society: Ritual's of verification, Oxford: Oxford University Press. [Google Scholar]; Strathern, 2000Strathern M.Audit cultures: Anthropological studies in accountability, ethics and the academyLondonRoutledge2000[Crossref], [Google Scholar]), in a close analysis of how creative thinking emerges. The paper discusses the failure to maintain a dialogic space in humanities and social science areas in particular, exploring psychoanalytic conceptions from Donald Winnicott (1971Winnicott, D. W.1971. Playing and Reality, London: Routledge. [Google Scholar]), Milner (1979Milner, M.1979. On not being able to paint, New York: International Universities Press. [Google Scholar]), Thomas Ogden (1986Ogden, T.1986. The matrix of the mind, London: Karnac. [Google Scholar]) and Csikszentmihalyi (1997Csikszentmihalyi, M.1997. Creativity, New York: Harper Perennial. [Google Scholar]). Coleridge's ideas about imagination as the movement of thought between subjective and objective modes are discussed in terms of both intra- and inter-subjective relational modes of ‘dialogue’, which are seen as subject to pathology in the pathologically structured psychosocial environment. Current patterns of institutional governance, by micromanaging dialogic spaces, curtail the ‘natural’ rhythms and temporalities of imagination by giving an over-emphasis to the moment of outcome, at the expense of holding the necessary vagaries of process in the institutional ‘mind’. On the contrary, as this paper argues, creative thinking lies in sporadic emergences at the conjunction of object/(ive) outcome and through (thought) processes. 相似文献