条件反射性免疫增强的研究进展

综述了国内外研究条件反射性免疫增强的主要成果;介绍了相关实验所使用的刺激物,观测的指标和实验程序;探讨了一些脑区如下丘脑、岛叶皮质,神经通道如交感和迷走神经,多种神经内分泌激素如β-内啡肽、干扰素以及白细胞介素如IL-1等在条件反射性免疫增强中的介导作用     

Symbolic conceptions: the idea of the third

The idea of the third which appears in Jung's concepts of the transcendent function and the coniunctio also occurs in several psychoanalytic theories concerning the emergence of reflective and symbolic thought in childhood development (defined here as the development of 'imaginal capacity'). Noting the way this process is often conceived in terms of the metaphor of sexual intercourse leading to 'conception', this paper suggests that such images need to be understood as symbolic conceptions of the meaning-making functions of the human mind. This leads to a different view of psychoanalytic theories that attempt to account for the development of imaginal capacity in terms of the Oedipus complex. It is suggested that a) these functions must be operative in the mind before the Oedipal situation can become meaningful and b) that psychoanalytic theories are themselves symbolic conceptions which, like mythological narratives, seek to communicate and comprehend psychic reality through imaginal forms.     

Standing in the gap: ref lections on translating the Jung‐Neumann correspondence

This paper considers the experience of translating the correspondence between C.G. Jung and Erich Neumann as part of the Philemon series. The translator explores the similarities between analytical work and the task of translation by means of the concepts of the dialectical third and the interactional field. The history and politics of the translation of analytic writing and their consequences for the lingua franca of analysis are discussed. Key themes within the correspondence are outlined, including Jung and Neumann's pre‐war exploration of Judaism and the unconscious, the post‐war difficulties around the publication of Neumann's Depth Psychology and a New Ethic set against the early years of the C.G. Jung Institute in Zurich, and the development of the correspondents’ relationship over time.     

Aging,Identity, and Women: Constructing the Third Age

The “Third Age” offers a conceptualization of the lives of those who are retired and beyond middle age but not facing any disability stereotypically associated with the “old.” Emphasizing good health, freedom from the responsibilities of younger adulthood, and continuing engagement with the world, it articulates a specific form of positive aging that has received very little attention within psychology. We adopted a feminist and critical discursive approach in exploring how eight women, who fit the Third Age profile, understand their lives and who they are. Audiotaped semi-structured interviews were transcribed and analyzed. The participants drew on four pairs of interpretative repertoires in constructing the meanings of aging. Their identity work involved positioning themselves as “not old” and establishing continuity between who they have been in the past and who they are now. The results highlight the women’s agency as they negotiated between the discursive resources available to them. Drawing on a framework for feminist therapy that incorporates an emphasis on social change, we discuss the implications of these results.     

When east meets west: reflections on the use of Buddhist mindfulness practice in mindfulness-based interventions

The Western mental health profession has included Buddhist practices in its clinical applications, and Buddhisms’ contribution to mindfulness-based interventions (MBIs) could be considered as one of its main inputs. However, MBIs appear to depart in some key ways from their Buddhist origins whereby it may reduce its psychotherapeutic value and affect the accurate dissemination of the Buddhas’ teachings. This paper reflects on some of these departures, by firstly discussing the term mindfulness, which, as used in the MBIs, has a more restrictive meaning than that meant by the Buddha. Secondly, this paper discusses the usefulness of MBI therapists being knowledgeable in a range of meditation techniques, rather than in only a few. And thirdly, this paper discusses the usefulness of MBI therapists having a personal mindfulness practice of ones’ own, and concludes by suggesting that an explicit acknowledgement of the Buddha in the formation of the MBIs be considered.     

Barriers to forgiveness

Society generally encourages individuals to forgive their transgressors because forgiveness can yield many psychological, physiological, and social benefits (Exline & Baumeister, 2000 ). Nevertheless, victims face barriers to forgiving others, and other people face obstacles that prevent them from encouraging victims to forgive. We aim to provide insight into the various barriers that deter forgiveness by examining the role of the various parties involved—victims, transgressors, and uninvolved third parties—in creating barriers to forgiveness. We contend that beliefs held by these various parties significantly reduce the likelihood that victims will forgive their transgressors. By identifying how these beliefs impede forgiveness, we can begin to understand more fully why convincing victims to forgive is often a challenge. In our discussion, we also suggest ways by which victims, transgressors, and third parties can overcome these barriers to forgiveness.     

The arms of the chimeras

This article seeks to compare the approach developed in 1974 by Michel de M'Uzan to the concept of the ‘chimera’ with Thomas Ogden's ( 1995 , 2005 ) reflections on ‘the analytic third’. This comparison shows that in spite of the different theoretical approaches, unconscious to unconscious communication – a subject of interest in contemporary psychoanalytic research – makes it possible to grasp the intersubjective data deployed in the field of the session. After reviewing M. de M'Uzan's conception of the ‘chimera’ – a product of the unconsciouses of patient and analyst alike, and which emerges during a process of depersonalization in the analyst – the author proposes her hypothesis of the chimera as a particular intersubjective third whose creation, in a hallucinatory state, makes it possible to gain access to the bodily and emotional basis of the trauma. The author describes the chimera as a mental ‘squiggle’ between the two members of the pair which finds expression in different forms; further, she considers that the chimera that seizes the analyst is underpinned by the unconscious affinities of traumatic zones in both protagonists, which permit the grounding, configuration and sharing of the territories of suffering, as apprehended in this paper.     

Broken Bounds: Contemporary reflections on the antisocial tendency

When embarking on research into the effectiveness of psychoanalytic psychotherapy in the NHS or the application of psychoanalytic principles, researchers come up against a number of hurdles: many clinicians still see empirical research as antithetical or disruptive to the practice of psychoanalytic psychotherapy; psychoanalytic psychotherapy has previously fared poorly in evidence-based policy guidelines and this can discourage ambition, and there are technical problems of research design, measurement and standardization. Nevertheless, in a political climate which stresses service evaluation, measurable outcomes and empirical evidence, psychoanalytic psychotherapy must participate to survive. There may be gains from conducting research beyond simply meeting the requirement to provide evidence of effectiveness. Research may be viewed by some clinicians as an unwelcome intruder but it may have the potential to offer triangulation, the perspective of the ‘third’, and so strengthen the foundations of clinical practice and the development of psychoanalytic thought.