Erna and Melanie Klein

Erna was one of the child patients treated by Melanie Klein in Berlin, employing her recently discovered play technique. Since Erna died in Chile, the authors considered the IPA Congress in Santiago an opportunity to present a paper as a homage both to Erna and, especially, to Klein. She learned much from that very disturbed child, which she later used to sustain the ongoing development of her theories. The paper explores biographic data relevant to understanding both the case and the theories. It analyses the case material to follow Klein in the discovery and the handling of the child's transference and the harsh expressions of hate, jealousy and envy, which are brought in, with sad consequences, by strong persecutory feelings. Klein's comparison of this case with that of Freud's Wolf-man is also considered, mostly to show that the similarities were less than originally claimed, and that Klein, perhaps, was introducing a theoretic shift which led her technique to gradually change from ' Nachträglichkeit ' to the 'signification-resignification' pair, akin to Strachey's concept of the mutative interpretation. Lastly, the comprehension of Erna's strong psychotic traits and the links with later developments of the theory on psychosis are studied.     

Languages for Gestalts of line patterns

Any formal model of visual Gestalt perception requires a language for representing possible perceptual structures of visual stimuli, as well as a decision criterion that selects the actually perceived structure of a stimulus among its possible alternatives. This paper discusses an existing model of visual Gestalt perception that is based on Structural Information Theory. We investigate two factors that determine the representational power of this model: the domain of visual stimuli that can be analyzed, and the class of perceptual structures that can be generated for these stimuli. We show that the representational power of the existing model of Structural Information Theory is limited, and that some of the generated structures are perceptually inadequate. We argue that these limitations do not imply the implausibility of the underlying ideas of Structural Information Theory and introduce alternative models based on the same ideas. For each of these models, the domain of visual stimuli that can be analyzed properly is formally defined. We show that the models are conservative modifications of the original model of Structural Information Theory: for cases that are adequately analyzed in the original model of Structural Information Theory, they yield the same results.     

A Reinforcer Pathology perspective on relapse

The Reinforcer Pathology theory proposes conditions under which drugs emerge as excessively preferred reinforcers compared to other available reinforcers among drug users. The theory highlights 2 key variables as important determinants of drug preference: (a) excessive preference for immediate rewards (high discounting of future rewards); and (b) excessive valuation for addictive reinforcers (e.g., drugs). Two iterations of the Reinforcer Pathology theory exist with the latest iteration (i.e., Reinforcer Pathology 2.0) specifying that the temporal window of reinforcer integration (measured by delay discounting) is a determinant of reinforcer value. The 2 iterations of the Reinforcer Pathology theory are described. A novel insight and understanding of abstinence and relapse from a Reinforcer Pathology perspective, limitations, and future directions are discussed. The Reinforcer Pathology theory continues the long-standing efforts to scientifically understand and better define novel concepts and methods to further translational research and improve treatment outcomes. Exploring the complementary relation between the Reinforcer Pathology perspective and other current approaches could have a valuable effect.     

Francis Collins,the Skeptics,and Evidence for God

Skeptical Inquirer magazine has published an attempted refutation of Francis Collins' book, The Language of God. The refutation argues that Collins lacks scientific evidence for God and that Collins actually appeals not to evidence, but to personal belief. In refutation of this refutation, Ted Peters argues that Collins plays completely within the rules of scientific discourse while providing rational evidence—though not conclusive proof—for the existence of God as creator and moral lawgiver.     

Depth capture by generic-view motion

The present study investigated the spatial interaction between the generic view and accidental view. First, the generic-view principle was applied to the three-dimensional motion of a wire-frame cube. Second, the effects of inner rotating dots and generic/accidental views of inner bars on an accidental view of a cube were investigated to show the spatial interaction between generic and accidental views. This investigation revealed that the generic view of a rotating cube generated a clearer three-dimensional perception than the accidental view, which is consistent with the generic-view principle. Both the unambiguous three-dimensional cue of inner dots and the generic view of inner bars "captured" the depth perception of the accidental view of the rotating cube. This finding suggests that the generic-view principle not only works locally, but then propagates globally. Further, it indicates how the visual system implements the generic-view principle to incorporate more complicated scenes.     

关于道德原则的几点思考

信仰缺失、经济转型和文化变革,使信仰和道德从一元化走向了多元化,并引起了人们对道德的迷茫、沉思和渴求。在追求普遍适用道德原则的过程中,绝对主义把这种原则看成亘古不变的教条,而相对主义则否定这种原则的存在。我们认为,这种原则是存在的。它是绝对性与相对性的统一,是客观性与主观性的统一,是人们对历史必须性的一种表述形式。我们必须认真研究客观规律,才能总结出有价值的道德原则、范畴和规范。     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.