Music in dreams and the emergence of the self

Abstract :  This paper deals with the presence and possible 'meaning' of music in dreams. The author explores a possible meaning of music as the most fundamental human symbolic experience, which directly points to the emergence of the Self from the primal union mystique with the Great Mother. The relationships between acoustic and visual experiences are taken into account as two basic human forms of coming into existence, although wholly different from each other. The role of music in dreams seems to be that of the most direct representation of the emerging Self in its pure, pre-representational form. Therefore, when music appears in dreams, providing there is the activation of an emotional tone, all other elements—visual and verbal—should be considered as the expression of the sense to which the music is pointing. A clinical example is described in order to better express the author's opinions.     

New developments in emotion regulation with an emphasis on the positive spectrum of human functioning

There is converging evidence from several psychological fields on the ways in which individuals engage in specific strategies to modify, alter, or accept their emotional experiences to obtain more desirable outcomes. The current Special Issue is dedicated to a series of examinations on how these self-regulatory strategies can promote resilience, create and sustain positive moods and intrinsic motivation, and aid in the repair of different negative emotions. The content of these articles are briefly reviewed in the context of additional ideas for scientific advancements in understanding and developing positive health.     

Socio-cognitive conflict, emotions and complexity of thought in real-life morality

A new taxonomy of real-life dilemmas was tested in two studies. In Study 1, 35 respondents assessed six types of real-life dilemmas in terms of socio-cognitive conflict. Support was found for a classification of dilemmas into three levels of socio-cognitive conflict. In Study 2, 191 young women responded to measures of social perspective-taking and emotional empathy and reported a real-life moral dilemma as well as their feelings while making decisions about it. The dilemmas were classified into personal and impersonal and into three levels of socio-cognitive conflict. Dependent variables were the integrative complexity of the arguments and the reported feelings (sympathy, upset, and remorse). Dispositional empathy and perspective taking predicted level of socio-cognitive conflict and feelings of sympathy but not integrative complexity. Personal dilemmas aroused more feelings of upset than did impersonal ones. Low socio-cognitive conflict dilemmas evoked less complex thinking and less intensive feelings of upset and sympathy than did moderate and high socio-cognitive conflict dilemmas.     

Why Does Fear Override Hope in Societies Engulfed by Intractable Conflict,as It Does in the Israeli Society?

The question of why fear overrides hope in societies embarked on the road of peacemaking after years of intractable conflict is answered on the basis of accumulated knowledge in the psychology and sociology of emotions. This knowledge suggests that fear is an automatic emotion, grounded in the perceived present and often based on the memorized past (also processed unconsciously), that leads to freezing of beliefs, conservatism, and sometimes preemptive aggression. Hope, in contrast, involves mostly cognitive activity, which requires the search for new ideas and thus is based on creativity and flexibility. Because hope is based on thinking, it can be seriously impeded by the spontaneous and unconscious interference of fear. Both fear and hope can become collective emotional orientations that organize society's views and direct its forms of action. It is assumed that societies involved in intractable conflict are dominated by a collective emotional orientation of fear, which is functional in their coping with the stressful and demanding situation. But such an orientation serves as a psychological obstacle to a peace process once it starts. The Israeli Jewish case of collective fear orientation is offered as an example. The presentation includes the roots of this orientation, the ways in which it is reflected and disseminated, and its expressions among the Israeli Jewish public; it ends optimistically with the suggestion that societies can determine to overcome their fear and establish a collective orientation of hope for peace.     

Cognitive Biases and Emotional Wisdom in the Evolution of Conflict Between the Sexes

Two recent theories within evolutionary psychology have produced novel insights into conflict between the sexes. According to error management theory (EMT), asymmetries over evolutionary time in the cost-benefit consequences of specific social inferences have produced predictable cognitive biases. Women, for example, appear to underinfer commitment in response to signals of resource display. Men often overinfer a woman's sexual desire when she merely smiles at or casually touches them. These inferential biases, according to EMT, represent functional adaptations rather than markers of irrationality in information processing. According to strategic interference theory , certain "negative emotions" function to motivate action to reduce conflict produced by impediments to preferred social strategies. Emotions such as jealousy and anger, rather than reducing rationality, may embody inherited ancestral wisdom functional in dealing with interference inflicted by other individuals. These evolution-based theories have produced novel empirical discoveries and challenge traditional theories anchored in the premise that cognitive biases and negative emotions necessarily lead to irrationality.     

A PASSIONATE BUDDHIST LIFE

This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using one's own passionate emotions to connect to others and gain insight into the world. Patrul Rinpoche's The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung) focuses on passionate empathy with the emotions of others. Drawing on these texts, I present a (distinctly Buddhist) conception of a passionate life and argue that passionate emotional experience is a central part of moral and spiritual development more broadly construed.     

Judaism and Theology In Martha Nussbaum's Ethics

The writings of Martha Nussbaum broadly defend an account of transcendence as internal, always rooted in the human context. Her account implies that any and all projects of normative theological ethics are superfluous, since they transcend the natural bounds of human experience and reason. This essay points toward a space for theology, specifically Jewish theology, in Nussbaum's work, through an analysis of her recent philosophical and autobiographical writings on Judaism. Nussbaum's account in Upheavals of Thought associates Judaism with carnality and vulnerability; this essay supplements her account by pointing to a non-natural origin of emotional judgments in some of the texts Nussbaum treats. This move serves to temper the emphasis on autonomy in liberal Jewish thought, and provides an account of transcendence which can serve as the basis of a more traditional Jewish theological ethics.     

THE SOCIAL CONSTRUCTION OF EMOTIONS IN THE BHAGAVAD GĪTĀ

Religious texts and historical narratives are instrumental in defining appropriate emotions and moral reasoning in a culture. In the Bhagavad Gı tā, the warrior Arjuna is faced with a twofold dilemma: are his emotions appropriate and should emotions influence his actions? The Gı tā is thought to be a redacted text with three primary layers: the original verses, the Sāmkhya/Yoga layer, and the devotional bhakti layer. Cross‐cultural psychological theories of emotions are employed to analyze the layers of the Gı tā. It is argued that each of the three layers corresponds with one of three possible moral codes as proposed by R. A. Shweder and his colleagues (1997; 2000) : the Ethic of Autonomy (promoting personal well‐being and avoiding shame); the Ethic of Community (maintaining social order and emotional detachment); and the Ethic of Divinity (upholding cosmic order and endorsing emotional devotion). These three perspectives remain relevant for deciding emotionally laden moral dilemmas today.     

Which of the fallacies are fallacies of relevance?

This paper looks around among the major traditional fallacies — centering mainly around the so-called gang of eighteen — to discuss which of them should properly be classified as fallacies of relevance. The paper argues that four of these fallacies are fallacies primarily because they are failures of relevance in argumentation, while others are fallacies in a way that is more peripherally related to failures of relevance. Still others have an even more tangential relation to failures of relevance. This paper is part of a larger research project on dialecical relevance in argumentative discourse, currently underway in collaboration with Frans van Eemeren and Rob Grootendorst.     

Eyes on the street: Photovoice,liberation psychotherapy,and the emotional landscapes of urban children

Eyes on the Street is a therapeutic photovoice program which empowered 25 predominantly African American children (ages 7–12) to use digital photography to express and process emotions about their neighborhood, the Hilltop South community of Pittsburgh. Many of the Hilltop South neighborhoods suffer from the effects of systemic sociopolitical disenfranchisement and trauma. This program implemented photovoice as a trauma-healing intervention to empower youth in the Hilltop South to recognize, utilize, and artistically express their emotional responses to the public places of their neighborhood. The program's objectives were to create activities and spaces where children can practice emotional agility by articulating their feelings as images, and to introduce children to a self-advocacy tool with which to assert the needs of their community. This paper lays out the principles of liberation psychotherapy, discusses how they have guided the program development for Eyes on the Street, and showcases the details of the trauma-healing photovoice curriculum.