Attitudes Toward Male Oral Contraceptives: Implications for Models of the Relationship Between Beliefs and Attitudes1

Four factors (effectiveness, health risks, cost, and convenience) were orthogonally manipulated in a 3 × 2 × 2 × 2 factorial design to determine their relative importance in influencing attitudes toward and intentions to use male oral contraceptives. The experimental design also permitted a test of the assumption of additivity underlying expectancy-value models of attitude and the assumption of absence of context effects. Results were consistent with expectancy-value models of the relationship between beliefs and attitudes. In addition, it was found that health risks and effedtiveness, in that order, were the most important factors influencing receptivity to male oral contraceptives, with the effects of cost and convenience being mediated by these two factors. Sex differences in attitudes toward male oral contraceptives were also observed.     

John Cage and W. R. Bion: an exercise in interdisciplinary dialogue

The author discusses some striking convergences which appear in the thought of two unsettling and powerfully stimulating personalities of the 20th century: John Cage in music and art, and W.R. Bion in psychoanalysis. Both foster openness to the unknown and the need to tolerate 'uncertainties, mysteries, doubts', arguing for an attitude requiring negative valence and receptive emptiness. In their search for fresh personal awareness of reality aimed at allowing mental transformation and growth, both strive to disturb intellectual comfort and do not hesitate to use pro(e)vocative and even shocking means. They both propose an attitude towards tradition which demands the freedom to use and recreate inherited knowledge in a personal and innovative way. Finally, both Cage and Bion maintained a highly auto-reflective attitude, carefully considering the artist's/psychoanalyst's contribution to the process of art and psychoanalysis. These convergences probably represent important and wider contemporary cultural trends which permeate in their different realizations.     

Spanish validation of the Affective Neuroscience Personality Scales

The Affective Neuroscience Personality Scales have been designed to provide a personality assessment tool based on six distinct affective systems. The six neural systems involved were labeled PLAY, SEEK, CARE, FEAR, ANGER and SADNESS. Spirituality has been integrated into the questionnaire as a seventh dimension because, in opinion of Panksepp and his colleagues is one of the most interesting human emotion. The aim of the present paper was introduce the validation of the Spanish version of Affective Neuroscience Personality Scales and their first psychometric results in a sample of 411 college students. Participants completed the Spanish version of ANPS, just as a personality scale of five factors (NEO-FFI-R), and the Scales of Positive and Negative Affect (PANAS). The factor structure obtained and psychometric properties of the scales indicate that the Spanish version of the scales provides an effective tool to measure the seven dimensions of personality proposal in the original questionnaire.     

Contemporary art and Hanna Segal's thinking on aesthetics

From the point of view of the history of ideas in psychoanalysis, a major shift may be described from Freud's starting point considering art as sublimation of sexual desires on a largely objectal level to later developments emphasizing the presence in art of destructiveness and narcissistic conflicts. Segal's contribution represents a watershed in this evolution. Following Klein, Hanna Segal suggests considering art in relation to depressive anxieties and reparation in such a way that artistic activity may be seen as an attempt 'to restore and re-create the loved object outside and inside the ego' which implies a successful work of mourning accompanied by symbol formation. For Segal, these reparative processes are conveyed through formal beauty which represents the victory of reparation over destruction. Nevertheless, contemporary art demands that we consider the intervention, in art, of more raw and less symbolized/sublimated processes, including acting-out in often primitive, psychotic or perverse ways. Thus this paper unfolds in two directions: on the one hand, it examines the differences and continuities between Freud's and Segal's thinking whilst, on the other, the author presents some alternative ideas which stress the search for truth and new thinking in contemporary art.     

FILM REVIEW: Dogville: A parable on perversion1

The authors approach Lars Von Trier's fi lm Dogville in the light of contemporary psychoanalytic concepts on perversion. The perverse functioning appears at three levels in the fi lm. First of all in the content of the story: a seemingly masochistic victim stirs up the sadism of the people around her before the scenario turns full circle. As for the formal aspects, the producer subtly hides some data with the result that our perception of reality is distorted. Finally, the viewer is led fi rst to identify with a moral position before becoming, through identifi cation, an accomplice of the sadistic triumph of the so‐called victim.     

Marcel Duchamp: On the fruitful use of narcissism and destructiveness in contemporary art

Considering Marcel Duchamp's work, this paper raises the question as to the nature of the subjective experience proposed by contemporary art to today's audience. Approaching art through the concept of sublimation, Freud maintains a fundamentally optimistic and positive view, putting forward its libidinal and sexual aspects, the pursuit of pleasure, beauty, and omnipotence. Following the path opened by Freud through the concept of the 'uncanny', most post-Freudian authors have proposed a 'blacker' image of artistic endeavour, allowing the expression of aggression. From a perspective which is neither that of an art historian nor a moralist, the author proposes the idea that certain propositions of contemporary art may allow the viewer to live narcissistic and destructive fantasies, via culturally sanctioned and socially acceptable means. The recognition of the fertile use of destruction as a condition of the emergence of the new, on the one hand, as well as the legitimacy of the expression through art of the most primitive fantasies and the right to non-communication, on the other, are postulated as constructs for a non-normative, non-judgemental psychoanalytic approach to the cultural world.     

Does any aspect of mind survive brain damage that typically leads to a persistent vegetative state? Ethical considerations

Recent neuroscientific evidence brings into question the conclusion that all aspects of consciousness are gone in patients who have descended into a persistent vegetative state (PVS). Here we summarize the evidence from human brain imaging as well as neurological damage in animals and humans suggesting that some form of consciousness can survive brain damage that commonly causes PVS. We also raise the issue that neuroscientific evidence indicates that raw emotional feelings (primary-process affects) can exist without any cognitive awareness of those feelings. Likewise, the basic brain mechanisms for thirst and hunger exist in brain regions typically not damaged by PVS. If affective feelings can exist without cognitive awareness of those feelings, then it is possible that the instinctual emotional actions and pain "reflexes" often exhibited by PVS patients may indicate some level of mentality remaining in PVS patients. Indeed, it is possible such raw affective feelings are intensified when PVS patients are removed from life-supports. They may still experience a variety of primary-process affective states that could constitute forms of suffering. If so, withdrawal of life-support may violate the principle of nonmaleficence and be tantamount to inflicting inadvertent "cruel and unusual punishment" on patients whose potential distress, during the process of dying, needs to be considered in ethical decision-making about how such individuals should be treated, especially when their lives are ended by termination of life-supports. Medical wisdom may dictate the use of more rapid pharmacological forms of euthanasia that minimize distress than the de facto euthanasia of life-support termination that may lead to excruciating feelings of pure thirst and other negative affective feelings in the absence of any reflective awareness.