错误记忆的无意识机制初探

研究表明,错误记忆十分顽固,一经产生便难以消退,即使是在严格的有意识控制之下,比如预先警告条件下等。这就引起研究者对错误记忆中无意识机制的探讨。本文以错误记忆的这一顽固性特征为切人点,结合多种形式错误记忆的研究成果,尝试剖析错误记忆发生过程中无意识的作用机制,并对近年来兴起的错误记忆无意识机制的实证研究进行了介绍。     

知识迁移对无意识思维效应的作用

为弥补Bos等人(2008)忽视内部因素对无意识思维作用的研究缺陷,本研究从知识迁移视角提出无意识思维受内部知识与外部任务目标双重导向的观点。结果发现：(1)无意识思维知识的迁移促进了无意识思维效应;(2)在无意识思维知识与任务目标双导向下,无意识思维效应更强。基于上述研究,我们更一般地认为,无意识思维效应是内部因素(如,知识、兴趣、动机等)与外部因素(如,任务目标)共同作用的结果。     

History of the unconscious in Soviet Russia: from its origins to the fall of the Soviet Union

Russia accepted the notion of the unconscious and psychoanalysis before many Western countries. The first Russian Psychoanalytic Society was established in 1911. After World War I and the Russian Revolution, for a short happy period, the following psychoanalysts were active: Sabina Spielrein, Tatiana Rosenthal, Moshe Wulff, Nikolai Osipov and Ivan Ermakov. Scholars associated with Soviet ideas participated too, including Aleksandr Luria, Michail Rejsner and Pavel Blonskij. Lev Vygotskij himself dealt with the unconscious. A second psychoanalytical society was set up in Kazan. Unfortunately, at the end of the 1920s, repression dissolved the psychoanalytic movement. Even the word 'psychoanalysis' was banned for decades. Nonetheless, interest in the unconscious, as distinct from psychoanalytic theory, survived in the work of the Georgian leader D. Uznadze. His followers organized the 1979 International Symposium on the Unconscious, in Tbilisi, Georgia, which marked the breaking of an ideological barrier. Since then, many medical, psychological, philosophical and sociological scholars have taken an interest in the unconscious, a subject both feared, for its ideological implications, and desired.Since the 1980s, psychoanalytic ideas have been published in the scientific press and have spread in society. The fall of the USSR in 1991 liberalized the scientific and institutional development of psychoanalysis.     

Analytical psychology and Daoist inner alchemy: a response to C.G. Jung's 'Commentary on The Secret of the Golden Flower'

Abstract :  This paper provides a historical, religious-philosophical context for the study of the Daoist text known as  The Secret of the Golden Flower . An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western 'unconscious' with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states 'consciousness'. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self.     

错误记忆的产生是否依赖对词表的有意加工：无意识激活的证据

使用DRM范式考察了错误记忆产生过程中无意识激活的存在与否。通过操纵实验任务和呈现方式,导致被试对学习词表的无意加工和不同水平的有意加工。结果发现,无意加工时所产生的对关键诱饵的无意识激活足以导致错误记忆效应,说明对词表的有意加工并非错误记忆产生所必需。随着对词表有意加工水平的提高,多次无意识激活的累积可导致增强的错误记忆效应,且表现出与真实记忆的共变,而阻断连续激活累积的因素可有效降低错误记忆     

由比较看荣格的人本主义心理学思想倾向

荣格的分析心理学体系是在弗洛伊德理论基础上的发展。在该体系内,他着重从内因的角度探讨个体的心理动力系统及社会性,强调个体的整体性、不可分割性以及具有的基本自由和主动性。进而将研究对象扩展至健全的个体,采用综合建构的方法进行分析。在人类命运问题上,他也持乐观态度,从而表现出与人本主义心理学思想渐趋一致的发展倾向。     

意识是情景记忆加工的必要条件？

在情景记忆的发展历程中,Tulving逐渐地将其与意识相联系。但是,无论来自正常被试的情景记忆中静态的视觉、语词和动态的视觉—动作加工特性方面的研究,还是来自遗忘症患者、婴儿以及动物等方面的情景记忆研究,均表明情景记忆具有无意识特性,这些均与Tulving对情景记忆的界定相矛盾。而情景记忆在人类进化过程中所表现出的自然属性和社会属性,则合理的解释了情景记忆所具有的无意识和意识属性。因此,只有结合情景记忆在人类发展历程所表现出的双重属性,才能宏观、全面地把握情景记忆的整体概貌。     

Unconscious fantasy in context: The work of Jacob A. Arlow

For Jacob A. Arlow, understanding unconscious fantasies was central to his clinical work. These fantasies are to be found at the core of those eruptions that break without warning into our ordinary lives, whether in the form of hysterical symptoms, daydreams or nightmares. What, however, could an unconscious fantasy be on a theoretical level, beyond a vehicle for discharge? Although partly unconscious, such fantasies are sometimes composed of fixed verbal content with a high degree of internal organisation. Unconscious fantasies therefore pose many challenges to understanding.     

Opening to the otherwise: The discipline of listening and the necessity of free‐association for psychoanalytic praxis

It is argued that only free‐association methodically opens the discourse of self‐consciousness (the representations available to reflective awareness) to the voicing of the repressed. The method is key to Freud's originality and the sine qua non of any genuinely psychoanalytic process. Clinical procedures which do not prioritize a steadfast and ongoing commitment to this method (instead emphasizing either interpretative formulations, as decisive acts that appear to fix and finalize the meaning of a particular lived experience, or the vicissitudes of transference‐countertransference in the immediate treatment situation) all too readily entrap the treatment, limiting its capacity to divulge the power of unconscious processes. Influenced by Laplanche, Freud's 1920 principles of lifefulness and deathfulness (the binding and unbinding of psychic energy in representations) facilitate an understanding of the unique significance of free‐associative discourse in opening the representational textuality of self‐consciousness to the voicing of that which is otherwise than representationality and reason. The ‘otherwise’ is intimated as the returning force of the repressed, as the ‘unfathomable navel’ of ‘thing‐presentations,’ experienced and expressed within the text of awareness, yet not translatable into the law and order of its logical and rhetorical reflections. Free‐associative discourse thus affects self‐consciousness in a way that is radically different from other creative procedures (‘psychosynthetic’ or integratively interpretive). In this respect, the status of free‐associative praxis as necessary for a genuinely psychoanalytic process is justified.     

Self‐analysis and the development of an interpretation

In spite of the fact that Freud's self‐analysis was at the centre of so many of his discoveries, self‐analysis remains a complex, controversial and elusive exercise. While self‐analysis is often seen as emerging at the end of an analysis and then used as a criteria in assessing the suitability for termination, I try to attend to the patient's resistance to self‐analysis throughout an analysis. I take the view that the development of the patient's capacity for self‐analysis within the analytic session contributes to the patient's growth and their creative and independent thinking during the analysis, which prepares him or her for a fuller life after the formal analysis ends. The model I will present is based on an over lapping of the patient's and the analyst's self‐analysis, with recognition and use of the analyst's counter‐transference. My focus is on the analyst's self‐analysis that is in response to a particular crisis of not knowing, which results in feeling intellectually and emotionally stuck. This paper is not a case study, but a brief look at the process I went through to arrive at a particular interpretation with a particular patient during a particular session. I will concentrate on resistances in which both patient and analyst initially rely upon what is consciously known.