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Anger is a significant human emotion with far‐reaching implications for individuals and relationships. We propose a transactional model of anger that highlights its relational relevance and potentially positive function, in addition to problematic malformations. By evolutionary design, physical, self‐concept, or attachment threats all similarly trigger diffuse physiological arousal, psychologically experienced as anger‐emotion. Anger is first a signaling and motivational system. Anger is then formed to affirming, productive use or malformed to destructive ends. A functional, prosocial approach to anger organizes it for protective and corrective personal and relational adaptation. In our model, threat perception interacts with a person's view of self in relation to other to produce helpful or harmful anger. Inflated or collapsed views of self in relation to other produce distinct manifestations of destructive anger that are harmful to self, other, and relationship. Conversely, a balanced view of self in relation to other promotes constructive anger and catalyzes self, other, and relationship healing. Clinical use of the model to shape healing personal and relational contact with anger is explored. 相似文献
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Ottmar V. Lipp Belinda M. Craig Mareka J. Frost Deborah J. Terry Joanne R. Smith 《Cognition & emotion》2013,27(6):1100-1109
Facial cues of threat such as anger and other race membership are detected preferentially in visual search tasks. However, it remains unclear whether these facial cues interact in visual search. If both cues equally facilitate search, a symmetrical interaction would be predicted; anger cues should facilitate detection of other race faces and cues of other race membership should facilitate detection of anger. Past research investigating this race by emotional expression interaction in categorisation tasks revealed an asymmetrical interaction. This suggests that cues of other race membership may facilitate the detection of angry faces but not vice versa. Utilising the same stimuli and procedures across two search tasks, participants were asked to search for targets defined by either race or emotional expression. Contrary to the results revealed in the categorisation paradigm, cues of anger facilitated detection of other race faces whereas differences in race did not differentially influence detection of emotion targets. 相似文献
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Meditation and spiritual practices are conceptually similar, eliciting similar subjective experiences, and both appear to provide similar benefits to the practicing individuals. However, no research has examined whether the mechanism of action leading to the beneficial effects is similar in both practices. This review examines the neuroimaging research that has focused on groups of meditating individuals, groups who engage in religious/spiritual practices, and research that has examined groups who perform both practices together, in an attempt to assess whether this may be the case. Differences in the balance of activity between the parietal and prefrontal cortical activation were found between the three groups. A relative prefrontal increase was reflective of mindfulness, which related to decreased anxiety and improved well-being. A relative decrease in activation of the parietal cortex, specifically the inferior parietal cortex, appears to be reflective of spiritual belief, whether within the context of meditation or not. Because mindful and spiritual practices differ in focus regarding the ‘self’ or ‘other’ (higher being), these observations about neurological components that reflect spirituality may continue work towards understanding how the definition of ‘self’ and ‘other’ is represented in the brain, and how this may be reflected in behaviour. Future research can begin to use cohorts of participants in mindfulness studies which are controlled for using the variable of spirituality to explicitly examine how functional and structural similarities and differences may arise. 相似文献
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Nielsen [Nielsen, T. (2007). Felt presence: Paranoid delusion or hallucinatory social imagery? Consciousness and Cognition, 16(4), 975–983.] raises a number of issues and presents several provocative arguments worthy of discussion regarding the experience of the felt presence (FP) during sleep paralysis (SP). We consider these issues beginning with the nature of FP and its relation to affective-motivational systems and provide an alternative to Nielsen’s reduction of FP to a purely spatial hallucination. We then consider implications of the “normal social imagery” model. We can find only one specific empirical hypothesis articulated within this framework and it turns out to be one that we explicitly addressed in our original paper. We also review our position regarding the possible relation of FP during SP to a number of related anomalous experiences and contrast FP to anomalous vestibular-motor (V-M) phenomena. We review our position that the neuromatrix concept, in the light of available evidence, is more appropriately applied to V-M experiences than FP. Finally, we pursue speculations, raised in Nielsen’s commentary, on the wider implications of FP. 相似文献
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Richard B. Miller 《The Journal of religious ethics》2019,47(1):203-216
This essay responds to four critics of Friends and Other Strangers: Studies in Religion, Ethics and Culture: Diana Fritz Cates, Eric Gregory, Ross Moret, and Atalia Omer. Focusing on the book’s organizing concepts of intimacy and alterity, engagement with empirical sources, discussion of Augustine’s thought, and attention to moral psychology and political morality, these interlocutors take up various strands in the book’s argument and extend them into metaethical, normative, and metadisciplinary domains. The author organizes his response under three rubrics: Metaethics and Personal Relationships; Political Morality; and Multidisciplinary Horizons. 相似文献
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Lars-Johan Schalin Phil. Mag. 《Scandinavian Psychoanalytic Review》2013,36(1):21-42
The analytic setting as well as the analyst's initial communications unavoidably exert influence that may be perceived by the patient as a sexually tinged intrusion, which evokes questions about what the analyst wants. Together with the asymmetry of the analytic relationship, these phenomena uncannily bring to life a repressed relationship between infant and adult in which analogous stimuli constitute enigmas for the child. The theoretical understanding of Jean Laplanche of such enigmatic transference in terms of “primal seduction” is reviewed and clinical material is provided to illustrate Laplanche's ideas. The discussion addresses “recentralized” and “decentralized” aspects of sexuality. Primal seduction is discussed as including not only intrusion, but also qualities of stimulation and trust. 相似文献
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作为当代心智哲学九大问题之一的他心问题,肇始于Descartes主义对心身关系的认识。问的是:我们能否知道以及怎么知道他人有心,亦即有思想、经验和情感等?对于他心问题的解决方案,20世纪90年代以来,随着现当代科学技术(尤其是神经生物学、认知神经科学和大脑测试技术等)的深入发展,哲学家与心理学家的知识联姻和交叉合作研究,提供了关于他心问题的若干重要成果和实证资料。他心问题不再成为"理论的死角"。当代社会认知神经科学的出现(social cognitive neuroscience,SCN,2000),在科学方法论上更加关注对社会性心智现象的神经机制考量,一系列研究成果都为揭示他心问题提供了科学旁证。这不仅说明了认识他心的可能性,而且表明了通向认识他心方式的多样性,物理学的方法并不是与他心相隔绝。本文尝试从社会认知神经科学的最新研究进展:镜像神经元系统,他知与自知、他心知觉和再认的社会标记、他心社会判断和归因入手来论证他心问题的可释性,为他心问题的论证提供一条多学科交叉研究的新进路。 相似文献
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文章对于孔子本人提出的“多识于鸟兽草木之名”中的“识鸟”作了阐述 ,又对孔子的“观鸟”和“仁性待鸟”作了诠释。文章最后又揭示出了孔子“借物 (观鸟 )明理”的这种独特传授知识的方法和手段。 相似文献
10.
Mary Spencer 《Psychodynamic Practice》2013,19(4):505-519
In this paper, I describe some meanings of the word ‘difference’ and connect these to aspects of the supervisory relationship, roles, tasks and process. Describing some theoretical views of the origins of the sense of difference and the significance of this for the work of the supervisor and supervisee, I suggest that, for maturational processes to take place, the development of a potential space is essential. Ideas are drawn from cross-cultural counselling, but are applied broadly to the client-counsellor-supervisor triangle of relationship, particularly the emphasis on the need to address difference and the possibility of proxy-self communication. I give examples from supervisory practice to illustrate. 相似文献