组织政治环境如何影响领导者公正准则遵从？

论文基于自我控制的强度模型,研究了组织政治环境作为情境因素影响领导者公正准则遵从的作用机制和边界条件。对来自某国有商业银行73位网点主任连续10个工作日的570个经验取样法的数据分析结果发现：(1)在个体内层次,领导者组织政治感知提高了自我耗竭,领导者职位任期削弱了该正向关系。(2)个体内层次自我耗竭对公正准则遵从的作用取决于个体间层次领导身份认同的程度：当领导身份认同较高时,二者关系为正;当领导身份认同较低时,二者关系为负。(3)当领导者职位任期较短且领导身份认同较高时,组织政治感知通过自我耗竭促进公正准则遵从;当职位任期较短且领导身份认同较低时,组织政治感知通过自我耗竭阻碍公正准则遵从。上述研究结论将公正准则遵从的前因研究从行为者中心视角拓展到情境中心视角,率先研究了组织政治感知的个体内变化及其影响,同时增进了对自我耗竭作用机制和边界条件的认识。     

Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

Attachment,temperament, and ego development in young adulthood

Attachment and temperament have each been thought to contribute to personality development; however, few empirical studies have examined the relations between the two. Thus, the purpose of this study was to investigate, in young adulthood, the relations among attachment, temperament, and two aspects of ego development, namely,overall ego development and ego development with respect tointimacy. One hundred and seven college students served as participants. Sixty one percent classified themselves as securely attached and 39% as insecurely attached. A factor analysis of the Emotionality-Activity-Sociability (EAS) Temperament Survey for Adults yielded a primary factor (labeled negative emotionality) that accounted for 41% of the variance. A regression analysis then revealed that both attachment status and temperament predicted overall ego development; however, only attachment status predicted ego development with respect to intimacy. Implications and directions for future research are discussed.     

No indication that the ego depletion manipulation can affect insight: a comment on DeCaro and Van Stockum (2018)

Abstract

Recently, DeCaro and Van Stockum have suggested that ego depletion following intensive self-control can improve insight problem-solving; this finding was interpreted in terms of insight relying on decreased control over attention and memory. However, DeCaro and Van Stockum used three variants of the single matchstick arithmetic problem. Experiment 1 involved low sample and non-standard problem application, while the more powered Experiment 2 yielded a surprisingly low solution rate. These facts made both studies problematic and called for their replication. In the two present studies, the DeCaro and Van Stockum ego-depletion manipulation and their matchstick problems were administered to a total of 316 people. Furthermore, various other insight problems, subjective ratings of insight experience, analytical problems and executive control tests were applied. The key result was that no reliable effect of ego depletion could be found for any of these measures.     

The Decades of Life: Relocating Erikson's Stages

Erik H. Erikson's life cycle schema consists of eight stages. Three are located in infancy and early childhood (ages 1–5), one in childhood (5–12), one in adolescence, and three in adulthood. This essay proposes a relocation of the stages in terms of decades. The eight psychosocial crises in Erikson's model are retained, but each crisis and its resolution is the central theme of a decade of life. This relocation of Erikson's stages orients the life cycle schema more toward adulthood than to early childhood, as six of the stages now occur in the adult years. It also reflects Erikson's theoretical shift in emphasis from the ego to the sense of I in his later writings. A proposal for how the ninth and tenth decades fit into the schema is also offered.     

Identity, narcissism and the emotional core

This paper describes the course of an analysis which demonstrates how borderline and narcissistic functioning can be understood in terms of a struggle with issues of identity. It shows how such functioning can come to exert a profound hold on the individual and why it seems, at times, a matter of life and death to the patient to avoid states of separation from the analyst. The paper suggests that these complex phenomena can be understood, perhaps surprisingly, in the simple terms of the nature of affect itself. The concept of the emotional core is introduced to embody and highlight that which lies beneath both Jungian and Freudian models (offering a potential bridge between the two models)--namely the psyche's essentially affective nature. It is suggested that the emotional core can serve as an organ of perception giving the individual both their primary relation to reality and an emotional attachment to others. This emotional core is understood to function in a narcissistic manner to preference experiences of sameness and in aversion to experiences of difference--a view consonant with Stern's understanding of infant development where the infant is able to distinguish self from other from the beginning of life (as Fordham also held); taking up Stern's terminology, it gives the individual a 'core' sense of being. There is, however, no stable, on-going sense of 'I' associated with this form of functioning as the individual is immersed in the latest affect to enter consciousness (as in the borderline state of mind) and consequently the individual comes to rely intensely on the other to determine their sense of being (the other becomes a self-regulating other in Stern's terms). The development of ego-functioning gives a more stable and on-going sense of 'I' to the individual, giving contact with the broader personality, allowing the individual to be less reliant on the other and orientating them to reality in a way more fitting to their overall needs. The paper describes how consciousness, which is not seen as identical with the ego, moves between the mode of functioning of the ego and that of the emotional core, i.e., shifting in and out of states where projective identification predominates. It elaborates the range of self-experience encompassing spiritual experience and states of disintegration (which are understood to have a similar structure) on one side, to ego-based experience (which can itself be defensive and rigid at times) on the other. It explores the consequences of such a view for analytic technique and relates it to the Jungian view of the self and the Freudian unconscious.     

Ego atrophy in substance abuse: addiction from a socio-cultural perspective

The use of intoxicants is indexed in American history adopting a social perspective of the role of alcoholism in traditional American society. Appealing to societal patterns, the elaboration of substance abuse as a disease is explored with a diagnostic focus on intervention as it relates to pathogenesis. Using clinical vignettes, the ego is proposed as the focus of pathology in the addiction process, featuring a regression to the defenses of projection and denial. Following the model proposed in Zinberg's seminal paper on addiction and ego function, various deficits are annotated that typify such regression. The ultimate clinical picture is one of ego atrophy, where basic interests and object relations are usurped by the all-consuming preoccupation with the substance of abuse.     

Jung's understanding of schizophrenia: is it still relevant in the ‘era of the brain’?

Jung was highly committed to grasping the meaning of psychotic thinking, and left behind precious insights to treatment scattered through his works written between 1906 and 1958. The tendency of today's psychiatry is to attribute the psychotic process to alteration in the brain's anatomy, biochemistry and electrophysiology, thus exempting the subject, i.e. the afflicted person, from responsibility for attachment to reality and their sanity. Jung understood schizophrenia as an ‘abaissement du niveau mental’, a similar phenomenon to the one encountered in dreams, and caused by a peculiar ‘faiblesse de la volonté’. He contested that complexes in schizophrenia, in contrast with neurotic disorders, are disconnected and can either never reintegrate to the psychic totality or can only join together in remission ‘like a mirror broke into splinters’ (Jung 1939 , para. 507). Accordingly, a person who does not fight for the supremacy of ego consciousness and has let themself be swayed by the intrusion of alien contents arising from the unconscious (even to the point of becoming fascinated by regression) is exposed to the danger of schizophrenia. The contemporary relevance of these notions and their necessity in understanding the psychotic process in the light of modern scientific findings are discussed.     

Converting a Freudian analysis into a Jungian one: obsession,addiction, and an answer from Job

In his analyses of obsessional patients, Sigmund Freud suggested that they suffered from intrusive cognitions and compulsive activities. Early psychoanalysts delineated the phenomenology of obsessionality, but did not differentiate what is currently termed obsessive‐compulsive disorder from obsessional personality. However, it was widely recognized that the success of psychoanalysis with obsessional patients was limited due to rigid characterological defences and transference resistances. The present paper examines the case of a middle‐aged obsessional academic who had been treated for nearly twenty years in a ‘classical' Freudian psychoanalysis prior to entering Jungian analysis. It examines how persistent focus on Oedipal conflicts undesirably reinforced the transference resistance in this obsessional man, and suggests that focusing instead on diminishing the harshness of the super‐ego via the therapeutic alliance, and fostering faith in the salutary aspects of unconscious processing has led to salutary results in this case. The biblical book of Job is adopted as ancient instruction in how to address the scrupulosity and addictive mental structuring of obsessionality in analysis.     

Lost in (cyber)space: finding two adolescent boys hiding from their own humanity

This article explores the intense psychological effects of compulsive Internet use, which has become increasingly common among adolescent boys and young men. Two cases are presented and discussed to illustrate some of the psychic distortions around thinking and feeling, as these occurred in the analysis of a mid‐adolescent boy and of another patient in later adolescence. A kind of narcissistic omnipotence grounded in magical thinking appeared to take root in their minds, and it led to an avoidant pattern in relationships because of such strong wishes for both distance and control. A short review of the conceptual origins of magical thinking underscores its continued relevance because so many now engage with the Internet. In addition, Anzieu's idea of the ‘skin ego’ is applied to the clinical case material to provide a theoretical framework for the developmental challenges that can appear in adolescent boys who seek to use the Internet as a form of psychic container. Emerging problems that immersion in the Internet might bring into our practices, for example the depleting effects of massive projective identification, are considered and discussed, along with the obvious ways in which using the Internet can be beneficial for connecting with others, for creating new platforms of expression, and for education.