A preliminary sketch of a Jungian socioanalysis – an emerging theory combining analytical psychology,complexity theories,sociological theories,socio- and psycho-analysis,group analysis and affect theories1

This paper presents a preliminary sketch of what we have termed a Jungian socioanalysis – an emerging theory combining analytical psychology, complexity theories, sociological theories, socio- and psycho-analysis, group analysis and affect theories. Our assumption is that Jungian theory and practice need to attend to and focus more on social contexts, sociality and the influence of societal developments. But also, on the other hand, that analytical psychology, primarily Jung’s theory of individuation and the transcendent function as well as the broad complexity perspective of his theory of psyche, can be extended to a ‘socio’ and not just a ‘psycho’ perspective. The paper presents five foundational assumptions for a Jungian socioanalysis, with the following headings: 1) A Jungian socioanalysis calls for a complex psychology; 2) (Un)consciousness is social and sociality has a dimension of (un)consciousness; 3) A Jungian socioanalysis explores social fields ‘from within’ by smaller groups; 4) A Jungian socioanalysis enables and is enabled by emerging metaphors and affect-imagery; 5) Socio-cultural fields have an impulse toward individuation. This is the first of two papers in the present edition of the journal – the second paper gives socio-clinical illustrations of our thesis in this paper.     

Distinctive Preferences Toward Risk in the Substantive Domain of Sociality*

As with standard models of rationality, theorists generally treat prospect theory's demonstration of risk aversion in gains but risk tolerance in losses as domain‐general. Yet evolutionary psychology suggests that natural selection has designed a domain specific cognitive architecture—with systems specialized for some substantive domains but not others. Here we address risky choices through that lens asking whether humans' risk responses dispose them to enter social relationships even when doing so is counter to normative rationality and regardless of whether the “enter” versus “not enter” choice is framed as between gains and losses. Laboratory findings in five sites across three countries provide a positive answer to both possibilities. Participants could enter or not enter inherently risky social relationships. They were more willing to enter such relationships than rational choice models would predict and were equally so willing regardless of whether equivalent alternatives were framed as gains and as losses. With the “social context” extracted in otherwise identical games, participants' risk responses were consistent with prospect theory. The present findings suggest the possibility of adaptations designed to facilitate sociality—despite its risks and how those risks are framed.     

Some Spiritually Significant Reasons for Gay Attraction to (Anglo-)Catholicism

Abstract

This qualitative study based on interviews with Anglican gay men suggests spiritually significant reasons for which many gay men in England, including gay Evangelicals, are attracted to Anglo-Catholicism or, more largely, to Catholic forms of spirituality. Catholic spirituality is more aware of the body and helps some of these men to make Christian sense of their sexual desires. The Catholic tradition also provides them with alternative patterns to the heteronormative ‘church family’ model of community life that Evangelical churches, in particular, like to offer. As a consequence Catholic spirituality may appear to be better equipped than its Protestant counterpart to help the interviewees re-imagine their place as gay men at the heart of the Church with a gift to offer.     

HUMAN PHENOTYPIC MORALITY AND THE BIOLOGICAL BASIS FOR KNOWING GOOD

Co‐creating knowledge takes a new approach to human phenotypic morality as a biologically based, human lineage specific (HLS) trait. Authors from very different backgrounds (anthropology and biology, on the one hand, and astronomy, philosophy, and theology, on the other) first review research on the nature and origins of morality using the social brain network, and studies of individuals who cannot “know good” or think morally because of brain dysfunction. They find these models helpful but insufficient, and turn to paleoanthropology, cognitive science, and neuroscience to understand human moral capacity and its origins long ago, in the genus Homo. An unusual narrative capturing “morality in action” takes the reader back 900,000 years, and then the authors analyze the essential features of moral thinking and behavior as expressed by early and later species on our lineage. In what has primarily been the province of philosophers to date, the authors’ morality model is presented for further scientific testing.     

论现代传染病防治中医患关系的特点

现代传染病防治中传统的医患关系的内涵和外延都发生了一定的变化,无论是医方还是患方都体现出强烈超医学性和社会性,在社会大防治的概念下医患之间出现一定的界限模糊甚至角色重叠。现代传染病的发展给我们提供了审视医患关系的新视角,引发人们关于医学发展、社会道德的深层次的思考。     

Ethics in Transnational Forensic DNA Data Exchange in the EU: Constructing Boundaries and Managing Controversies

Under EU Law, Member States are compelled to engage in reciprocal automated forensic DNA profile exchange for stepping up on cross-border cooperation, particularly in combating terrorism and cross-border crime. The ethical implications of this transnational DNA data exchange are paramount. Exploring what the concept of ethics means to forensic practitioners actively involved in transnational DNA data exchange allows discussing how ethics can be addressed as embedded in the sociality of science and in the way scientific work is legitimated. The narratives of forensic practitioners juxtapose the construction of fluid ethical boundary work between science and non-science with the dynamic management of controversies, both of which are seen as ways to lend legitimacy and objectivity to scientific work.

Ethical boundary work involves diverse fluid forms: as a boundary between science/ethics, science/criminal justice system, and good and bad science. The management of controversies occurs in three interrelated ways. First, through a continuous process of reconstructing delegations of responsibility in dealing with uncertainty surrounding the reliability of DNA evidence. Second, threats to the protection of data are portrayed as being resolved by black-boxing privacy. Finally, controversies related to social accountability and transparency are negotiated through the lens of opening science to the public.     

非言语学习不良的研究现状和展望

非言语学习不良日益成为学习不良研究的新热点,非言语学习不良的概念界定、筛查和诊断标准以及非言语学习不良的神经心理、认知、社会性和教育干预等领域取得了大量的研究成果。但是,非言语学习不良研究中还存在许多需要解决的问题,如：界定标准不统一;对非言语学习不良的系统研究有待完善;缺乏有效的干预模式及实证研究等。这些问题都需要进一步的研究、探讨     

EVOLUTION OF RELIGIOUS CAPACITY IN THE GENUS HOMO: ORIGINS AND BUILDING BLOCKS

The large, ancient ape population of the Miocene reached across Eurasia and down into Africa. From this genetically diverse group, the chimpanzees, bonobos, gorillas, and humans evolved from populations of successively reduced size. Using the findings of genomics, population genetics, cognitive science, neuroscience, and archaeology, the authors construct a theoretical framework of evolutionary innovations without which religious capacity could not have emerged as it did. They begin with primate sociality and strength from a basic ape model, and then explore how the human line came to be the most adaptive and flexible of all, while coming from populations with reduced genetic variability. Their analysis then delves into the importance of neurological plasticity and a lengthening developmental trajectory, and points to their following article and the last building block: the expansion of the parietal areas, which allowed visuospatial reckoning, and imagined spaces and beings essential to human theologies. Approximate times for the major cognitive building blocks of religious capacity are given.     

服务提供者交际活动与顾客忠诚的关系

对Koermer的"服务提供者交际活动量表"(Service Provider Sociality Scale)修订以形成适合中国文化背景的服务提供者交际活动量表,根据顾客忠诚的研究编制了顾客忠诚量表,顾客忠诚包括对服务提供者的个人忠诚及与服务提供者所在组织的组织忠诚。先后对684名被试进行调查,探索性因素分析和验证性因素分析结果表明,服务提供者交际活动有三个因素构成——礼节性交际活动、社会性交际活动、私密性交际活动。回归分析表明,社会性交际活动是顾客忠诚的最重要预测变量。     

The Technological Factor: Redemption, Nature, and the Image of God

This paper begins from the premise that being in the image of God refers humanity neither to nature nor to its technology but to God. Two positions are thereby rejected: (1) that nature should be treated as a source of salvation (Heidegger), and (2) that redemptive significance may be ascribed to technology (Cole-Turner, Hefner). Instead, theological judgments concerning technologyrequire the reconstruction of theological anthropology. To this end, the image of God ( imago dei ) is reconceived in terms of sociality , temporality , and spatiality to show how humanity may be understood as imaging God in a technological society.