精神分析自身心理学的诞生：一种社会学的阐释

精神分析自身心理学的出现,因应了美国人精神状况的深刻变化.20世纪中期美国社会由工业社会向后工业社会转型,这导致了美国社会价值观和意识形态的深刻变化,导致传统家庭结构的解体.享乐主义疏离了人际关系;性解放思潮一方面破除了性禁忌,另一方面导致离婚率上升;女权主义运动一方面使妇女走出家庭,获得独立,另一方面淡化了家庭成员间的情感关系.社会文化、价值观和生活方式的深刻变化,导致结构性神经症越来越少,自身障碍越来越多.精神分析从研究心理冲突,特别是从研究与俄狄浦斯情结有关的心理冲突,逐渐转向研究自身的发展,从而导致精神分析自身心理学的诞生.     

自身障碍的治疗:广义自身心理学的心理治疗理论

广义自身心理学认为，精神分析治疗的实质和目的在于创设一种情境，使病人能够继续其童年期因自身对象没有适当发挥作用而停滞的自身发展过程，弥补自身结构中的缺陷，形成成熟的自身——自身对象关系。精神分析治疗过程包括防御分析、移情的展开以及在自身与自身对象之间开启神入通道这三个步骤。精神分析通过形成新的心理结构进行治疗，理解和解释构成精神分析治疗的基本单元。     

自身心理学的新进展

在科赫特之后，自身心理学在理论和应用两个方面都得到了长足的发展。巴卡尔的自身对象理论，基多的渐成－等级模式，精神分析的主体间性理论都受到科赫特自身心理学理论的影响，自身心理学理论还在成瘾行为，变态性行为，临床社会福利工作等领域得到了广泛的运用，这说明利赫特所创立的自身心理学是一个具有强大生命力的精神分析新范式。     

自身心理学：精神分析的新范式

本文分析了科赫特的自身心理学同传统精神分析理论的异同 ,指出自身心理学对人格结构、人格发展及其动力的解释 ,所采用的精神分析研究和治疗的方法都不同于传统的精神分析理论。它不但能够解释传统精神分析所不能解释的自身障碍 ,而且能够涵盖、解释传统精神分析理论能够解释的现象 ,是一个精神分析的新范式     

强化检察机关自身监督要义

检察机关是国家的法律监督机关,法律监督的性质决定了其必须通过强化自身监督进一步实现对外监督的公正性和权威性。为充分论证检察机关强化自身监督的科学性与合理性,本文从检察机关强化自身监督的理论基础,建立完善检察机关自身监督机制应遵循的原则和强化检察机关自身监督应处理好的几个关系等三个方面进行了研究。     

试谈检察机关的自身反腐倡廉建设

当前检察机关自身反腐形势仍然很严重,必须加强自身的反腐倡廉建设。推进检察机关自身反腐倡廉建设,要遵循事先与事后、内部与外部、理论与实践相结合的指导原则,立足检察机关自身实际,从干警个人到机关整体、从思想观念到行为作风、从健全制度到执行落实、从内部管理到外部监督进行系统谋划。     

论西方心理学的价值取向

通过对西方心理学史的考察 ,心理学的两种价值取向主要是不同的哲学思想影响的结果 ,两种价值取向的对立既促进了心理学的理论兴盛又导致了心理学的长期分裂。要统一心理学 ,就必须在大人文主义科学观的统摄下谋求心理学研究对象的统一、研究方法的互惠、研究者的互动以及学科的科学定性     

新论犯罪心理学的研究对象——关于犯罪心理学基本理论问题的探讨

在我国犯罪心理学著作中，均将犯罪心理学分为狭义犯罪心理学和广义犯罪心理学。其实，犯罪心理学研究的对象不应有广义与狭义之分，犯罪心理学应有独自的研究对象。犯罪心理学研究的对象是犯罪心理现象，它是犯罪心理的表现形态，而犯罪心理则反映犯罪心理现象内在的实质。犯罪心理现象的研究内容包括有意犯罪心理现象、随意犯罪心理现象和无意犯罪心理现象。     

克莱因的儿童心理结构观述评

英国著名儿童精神分析学家克莱因 ,从对象和对象关系入手 ,系统地阐述了生命第一年内儿童心理的发展及其结构特征。她提出的偏执—分裂样心态和抑郁性心态 ,是生命早期的自我状态、对象关系、焦虑及其防御的综合 ,它们既是一种正常的发展序列 ,又是某些病理现象的早期根源。两种心态观是克莱因对弗洛伊德的心理性欲发展阶段观的修正 ,是对儿童分析和儿童心理学的重要贡献。     

人格自我与意志自由:康德自身意识理论的问题域

近代以来的自身意识理论在实践哲学中所导致的两个根本困境在于:"人格同一性"或道德人格危机与"意志自由"的失落,这构成了康德的自身意识理论必须面对的两个问题域;康德以"纯粹自身意识"与"经验自身意识"的区分以及一种"非对象性"的自身意识建构人格同一性的最终根基.然而,根本上内在于康德形而上学中的"反思模式"无法避免自身意识的"循环困境"而未能在理论哲学领域中解决自身意识理论的自反性而导致的自我"实存"问题与自我"非实体性"之间的悖谬与对立,从而敞开了进入先验自我的"形而上学一实践性"入口,而这种实践性必须基于对人类自由的理解,在这样的理论进路上所伴随的正是自身意识到人格的概念运动.     

Bhartṛhari and Maṇḍana on Avidyā

The concept of avidyā is one of the central categories in the Advaita of Śaṇkara and Maṇḍana. Shifting the focus from māyā, interpreted either as illusion or as the divine power, this concept brings ignorance to the forefront in describing duality and bondage. Although all Advaitins accept avidyā as a category, its scope and nature is interpreted in multiple ways. Key elements in Maṇḍana’s philosophy include the plurality of avidyā, individual selves as its substrate and the Brahman as its field (viṣaya), and the distinction in avidyā between non-apprehension and misapprehension. A closer investigation shows that Maṇḍana is directly influenced by Bhartṛhari’s linguistic non-dualism in developing the concept of avidyā. This study also compares other key constituents such as vivartta and pariṇāma that are relevant to the analysis of avidyā. As the concept of counter-image (pratibimba) emerges as a distinct stream of Advaita subsequent to Maṇḍana, this study also compares the application of pratibimba in the writings of Bhartṛhari and Maṇḍana.     

Immigration,intermarriage and the changing face of Europe in the post war period

In this article we compare the propensity to intermarry of various migrant groups and their children who settled in Germany, France, England, Belgium and the Netherlands in the post-war period, using a wide range of available statistical data. We try to explain different intermarriage patterns within the framework of Alba and Nee's assimilation theory and pay special attention to the role of religion, colour and colonial background. We therefore compare colonial with non colonial migrants and within these categories between groups with ‘European’ (Christian) and non-European (Islam, Hinduism) religions. First of all, religion appears to be an important variable. Migrants whose faith has no tradition in Western Europe intermarry at a much lower rate than those whose religious backgrounds correspond with those that are common in the country of settlement. The rate of ethnic endogamous marriages in Western Europe are highest in Hindu and Muslim communities, often regardless if they came as guest workers or colonial migrants. Whereas differences in religion diminish the propensity to intermarry, colour or ‘racial’ differences on the other hand seem to be less important. This is largely explained by the pre-migration socialisation. Furthermore, the paper argues that the attention to institutions, as rightly advocated by Richard Alba and Victor Nee, needs a more refined and layered elaboration. Institutions, often as barriers to intermarriage, do not only emanate from the receiving society, but also—be it less formalized—within migrant communities. Especially religions and family systems, but also organized nationalist feelings, can have a profound influence on how migrants think about endogamy. Finally, strong pressures to assimilate, often through institutionalized forms of discrimination and stigmatization, not only produce isolation and frustrate assimilation (with resulting low intermarriage rates), but can also stimulate assimilation by 'passing' mechanisms. These factors, together with a more comparative perspective, are not completely ignored in the new assimilation theory, but—as this study of Western European intermarriage patterns stresses—deserve to be included more systematically in historical and social scientist analyses.     

Unraveling the <Emphasis Type="Italic">Kāvyaprakāśa</Emphasis>: Jayadeva Pīyūṣavarṣa’s idiosyncratic sequence of topics in the <Emphasis Type="Italic">Candrāloka</Emphasis>

In his twelfth century alaṃkāraśāstra, the Candrāloka, Jayadeva Pīyūṣavarṣa reverses the sequence of topics found in Mammaṭa’s Kāvyapr-akāśa, an earlier and immensely popular work. With such a structural revisionism, Jayadeva asserts the autonomy of his own work and puts forth an ambitious critique of earlier approaches to literary analysis. Jayadeva investigates the technical and aesthetic components of poetry in the first part of the Candrāloka, prior to his formal semantic investigations in the latter half of the text, thus suggesting that aesthetic evaluations of poetry beneficially inform scientific investigations of language. Jayadeva’s organization of his chapters on the semantic operations, moreover, intimates that the study of suggestive and metaphoric functions of language clarifies our understanding of denotation, which is conventionally understood to be the primary and direct path of verbal designation.     

Best practices for structuring a family court parenting plan evaluation under the 2022 AFCC Guidelines

Evaluation appointment orders provide enforceable scaffolding for conduct of family court parenting plan evaluations, and use of the evaluator's reports, feedback, file, and testimony. Unlike a contract, a stipulated or adjudicated appointment order is directly enforceable by the family court. It unambiguously positions the evaluator as the family court's appointee – answerable directly to the court and, in some jurisdictions, protected by quasi-judicial immunity from damages claims. A well-crafted appointment order governs the roles and expectations of the court, the evaluator, the parties, the lawyers, and the collateral witnesses. An appointment order mandates the legal duties, rights, powers, and responsibilities of the professionals, the parties, and the collateral witnesses. At minimum, an appointment order articulates the legal basis for the appointment, the purpose and scope of the evaluation, compensation of evaluator, and the duty of the parties to participate in the process. A written evaluation protocol or procedures statement discloses in advance the methods of investigation and assessment that the evaluator intends to use. Together, the appointment order and written protocol help the evaluator, lawyers, parents, and judge manage the complexity of the evaluation process.     

Illumination,Imagination, Creativity: Rājaśekhara,Kuntaka, and Jagannātha on <Emphasis Type="Italic">Pratibhā</Emphasis>

Sanskrit poeticians make the visionary faculty of pratibhā a necessary part of the professional poet’s make-up. The term has a pre-history in Bhartṛhari’s linguistic metaphysics, where it is used to explain the unitary perception of meaning. This essay examines the relation between pratibhā and possible theories of the imagination, with a focus on three unusual theoreticians—Rājaśekhara, Kuntaka, and Jagannātha Paṇḍita. Rājaśekhara offers an analysis of pratibhā that is heavily interactive, requiring the discerning presence of the bhāvaka listener or critic; he also positions pratibhā in relation to Bildung (vyutpatti) and practice. For Kuntaka, pratibhā, never an ex nihilo creation by a poet, serves as the basis for the peculiar forms of intensified insight and experience that constitute poetry; these may also involve the creative scrambling and re-articulation of the object in terms of its systemic composition. At times, Kuntaka’s pratibhā comes close to a strong notion of imaginative process. But the full-fledged thematization of the imagination, and of pratibhā as its support and mechanism, is best seen in the seventeenth-century debates preserved for us by Jagannātha. A link is suggested between the discourse of poetic imagination in Jagannātha and similar themes that turn up in Indo-Persian poets such as Bedil.     

Preventing Homelessness for System‐Involved Youth

Too many youth and young adults find themselves on the streets, couch‐surfing with friends, in emergency shelters or worse, after exiting the child welfare and juvenile justice systems. In some circumstances, youth have had court hearings until their exit from the legal system, but those hearings have not focused on long‐range plans of youth and emergencies youth may encounter. In other circumstances, there has been little or no planning prior to discharge, especially for young people who leave the juvenile justice system. Courts can and should prevent, alleviate or end youth homelessness for youth who appear before them through strategies that are enumerated in the recently‐passed NCJFCJ resolution. This article expounds on three of these strategies – coordinating transition and re‐entry plans, insisting on effective legal representation of youth, and utilizing sound judicial leadership. It also describes the concurrent efforts of the Coalition for Juvenile Justice and the American Bar Association's Homeless Youth Legal Network to remove legal barriers and improve outcomes for youth and young adults experiencing homelessness.     

The Supreme Array Scripture: A New Interpretation of the Title “Gaṇḍavyūha-sūtra”

This article argues for a new interpretation of the Sanskrit compound gaṇḍa-vyūha as it is used in the common title of the Mahāyāna text the Gaṇḍavyūha-Sūtra.The author begins by providing a brief history of the sūtra’s appellations in Chinese and Tibetan sources. Next, the meanings of gaṇḍa (the problematic member of the compound) are explored. The author proposes that contemporary scholars have overlooked a meaning of gaṇḍa occurring in some compounds, wherein gaṇḍa can mean simply “great,” “big” or “massive.” This general sense is particularly common in the compound gaṇda-śaila (a “massive rock” or “boulder”) and is found in such texts as the Bhāgavata Purāṇa, the Harivaṃśa and the Harṣacarita. Following the discussion of Gaṇḍa, the author examines the term vyūha (“array”) as it is used in the Gaṇḍavyūha-sūtra. The article concludes with the suggestion that a more appropriate translation of the Gaṇḍavyūha-sūtra would be “The Supreme array Scripture.”     

<Emphasis Type="Italic">Anyathākhyāti</Emphasis>: A Critique by Appaya Dīkṣita in the <Emphasis Type="Italic">Parimala</Emphasis>

In this paper, the problem of illusory perception, as approached by the Nyāya and Advaita Vedānta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedānta was composed in the sixteenth century by the polymath Appaya Dīk?ita. In the context of discussing various theories of illusion, Dīk?ita dwells upon the Nyāya theory of anyathākhyāti, and its connection with jñānalak?a?apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.     

Evaluation of six presumptive tests for blood, their specificity, sensitivity, and effect on high molecular-weight DNA

Luminol, leuchomalachite green, phenolphthalein, Hemastix, Hemident, and Bluestar are all used as presumptive tests for blood. In this study, the tests were subjected to dilute blood (from 1:10,000 to 1:10,000,000), many common household substance, and chemicals. Samples were tested for DNA to determine whether the presumptive tests damaged or destroyed DNA. The DNA loci tested were D2S1338 and D19S433. Leuchomalachite green had a sensitivity of 1:10,000, while the remaining tests were able to detect blood to a dilution of 1:100,000. Substances tested include saliva, semen, potato, tomato, tomato sauce, tomato sauce with meat, red onion, red kidney bean, horseradish, 0.1 M ascorbic acid, 5% bleach, 10% cupric sulfate, 10% ferric sulfate, and 10% nickel chloride. Of all the substances tested, not one of the household items reacted with every test; however, the chemicals did. DNA was recovered and amplified from luminol, phenolphthalein, Hemastix, and Bluestar, but not from leuchomalachite green or Hemident.     

Technology transfer perspectives in globalising India (drugs and pharmaceuticals and biotechnology)

The paper briefly outlines the status of technology transfer related issues in drugs & pharma and biotechnology sectors in India. The paper also outlines the contemporary business strategies including R&D and technology transfer models. The study indicates that present technology transfer policies and mechanisms are weak and need to be restructured. The current fiscal incentives and tax concessions etc. available for R&D in industry seem to have outlived and are no longer attractive because of continuous lowering of tariff rates and tax rates in the context of WTO and liberalization of policies. Moreover, the issue of R&D support to industry is not covered in the WTO as in case of subsidies. Therefore, it is advisable for the government to revisit the existing promotional measures for R&D. FDI policies also need to be tailored to encourage Technology transfers and capability building. Recommendations are made for making Technology Transfer more effective for the growth and competitiveness of the industry. A technology transfer management model is suggested.