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In this article the author responds to Dr.R.B. Britton's paper on narcissism. The author says that Dr. Britton has defined the field he finds pertinent to his clinical practice. In doing this he has added an original thought of his own that the relationship between self and ego ideal in narcissistic states displaces the relationship between ego and super ego. He describes this as a defensive response to a super ego that cannot be faced. And he asked the question: Is a narcissistic state therefore an evasion of the super ego and an alternative to seeking love from the super ego? This is one of the gems of this paper and it shifts thinking about narcissism away from its predominantly envy based roots in the Kleinian development.

In his paper 'Communicating and not communicating leading to a study of certain opposites' (1963), Donald Winnicott suggests that there is a silent, non‐communicating area of experience at the core of the self. Poetic expression takes a prominent role in the text. In this article, I concentrate on the aesthetic dimension of Winnicott's text and use it to explore the role of aesthetic experience in the development of self‐experience. I suggest that the paper's aesthetic dimension—form, quality and structure—expresses essential characteristics of the core of the self and the mature self's communication with it. I furthermore suggest that Winnicott, by use of poetic expression, offers the idea that the core, defined here as pre‐reflective experience, can be approached through aesthetic means. Building on George Hagman and Giuseppe Civitarese, I argue that aesthetic experience creates a bridge between pre‐reflective and reflective aspects of self‐experience and thus contributes to the integration of self. I suggest that forming a connection with the core can be seen as an aesthetic act where the intention is not to transform pre‐reflective experience into reflective. Since aesthetic experience includes reflection, the effort to represent the core of the self remains paradoxical. [ABSTRACT FROM AUTHOR]

Group hate, a phenomenon increasingly prevalent in recent world history, manifests in ethnic hatred, mass killings, terrorism, and war. In this context, psychoanalysis offers a unique perspective, modestly contributing to the understanding of group hate through the analysis of human aggression and defenses against such aggression. Human beings, while requiring a group life to maintain basic security, often fear being immersed and judged by other individuals in the group. This paper delves into three mechanisms, interpellation, group polarization, and projective identification, that individuals employ to defend against such fears. Interpellation, for instance, sheds light on how cultural forces, referred to as ideology, influence personal identity. The latter two mechanisms, group polarization, and projective identification, foster in‐group solidarity and hatred of the out‐group, thereby perpetuating widening splits and cycles of hatred and vengeance between groups. The paper concludes by advocating for the humanization of the hated others, setting aside fantasies of vengeance, and finding areas of compromise as the way forward. A secondary goal of the paper is to address the split within psychoanalysis between intrapsychic and interpersonal concepts. [ABSTRACT FROM AUTHOR]

Comments on the critical notes of Solomon relating to ethical attitude from the different perspectives of psychoanalysis. Derivation of the ethics from the authoritarian discourse; Assumption on the ethical stance implied by Jung in the theory of self; Independence of the ethical capacity of infants on the psychoneural growth.

Recent studies report that few journals are adopting unethical citation practices to inflate Impact Factor (IF) artificially. "Clarivate Analytics" has started to blacklist such journals since 2006. As reported in the literature, evaluation of journals individually, to detect anomalies from vast and dynamically changing citation network is not efficient. The primary purpose of this work is to define a diverse feature set that can identify such cases of extreme outliers and reason them. The sample size is narrowed down using an unsupervised clustering algorithm in the absence of a labeled training dataset. Next, time‐series IF data is analyzed to detect point outliers. Furthermore, microscopic features are identified to reason them. Results reflected from the F‐value after ANOVA analysis reveals that geometrical patterns (self‐loop, pairwise and group mutual‐citation) among journals, an abrupt increase in the paper count of donor and corresponding IF inflation of recipient are some of the essential features. Microscopic features include social factor (calculation of revised IF after removing directed self or mutual‐citation), impact of the field of study, impact of publication house and author factor that includes author self and mutual‐citation. The significance of this work is to ensure that the quality of a journal is withheld without compromising research integrity by controlling or auditing individual features periodically. [ABSTRACT FROM AUTHOR]

The attainment of unit status or I AM is a crucial stage in Winnicott's theory of development and arguably ranks amongst Winnicott's more well known ideas, such as transitional object, true and false self, and primary maternal preoccupation. Using Winnicott's 1968 paper 'Sum, I am', the author traces the dangers inherent in attaining I AM and what might hamper this achievement, the personal significance of numbers and divisibility, and how this links with his subsequent ideas on monotheism and a radical revision of Freud's dual drive theory. Returning to the 'Sum, I am' paper, the author briefly explores the importance Winnicott places on play in pedagogy and the significance of an intermediate space followed by Winnicott's thoughts about death, dissociation, and the importance of a mouse! Four clinical examples are used to illustrate difficulties in achieving I AM. Finally, the author suggests the spatula game in 'Observation of infants in a set situation' published over a quarter of a century earlier is a prime example of an I AM experience, with a beginning, middle and end. [ABSTRACT FROM AUTHOR]

Phenomenology questions the centrality that Kant attributes to the “I think.” It claims that on the pre‐reflective level experience is selfless as unity is given. I call this the “unity argument.” The paper explores the significance of this claim by focusing on the work of Edmund Husserl. What interests me is that although the unity argument claims that we can account for the unity of experience without appealing to the an “I think,” Husserl agrees with Kant that experience must be owned. Moreover, he endorses Kant's dictum that ‘the “I think” must be capable of accompanying all my presentations’. The aim of the paper is to explore how Husserl can consistently appeal to Kant's account of the “I think” and at the same time contend that on the pre‐reflective level experience is selfless. The thesis I wish to advance is that although the unity argument acknowledges that experience is necessarily mine, it reveals that it is a necessary feature of self‐reference that I have never taken absolute ownership over my experience. This may explain why our sense of self can often be out of tune with the way we live our lives. [ABSTRACT FROM AUTHOR]

Many individuals who have been through transition struggle to obtain the necessary medical and psychological support. This paper explores the importance of psychological support for post‐transition individuals. In my experience, there is a subgroup of patients who struggle to come to terms with life post‐transition, particularly the losses involved. They remain stuck in the mourning process. There is a loss of fantasies regarding an ideal transition, and the gap between the hoped‐for transition outcomes and the post‐transition reality can be painfully large. In addition, issues that the transition was meant to address remain in some form for some people, and they may also be haunted by misgivings about how the transition occurred. This paper employs a heavily anonymised composite case to illustrate and elaborate on how these issues emerged and were dealt with in the context of a psychotherapeutic process. Working through issues that led to transition and grievances about perceived and actual failures in care from the past allowed the patient to mourn the loss of her pre‐transition image. The patient was able to come to terms with the reality of her transfer from male to trans‐female and her body and life post‐transition and to shift from a preoccupation with the past to move on with her life. [ABSTRACT FROM AUTHOR]

Extant theoretical models of personality coherence/incoherence do not sufficiently address the challenge of explaining personality coherence dynamics and the role of psychological mechanisms, including temperament and attention. To overcome these limitations, the Complex‐System Approach to Personality (C‐SAP) postulates that personality coherence is a within‐person structure that arises from the functional consistency/inconsistency between personality traits/types, underlain by specific attentional and temperament mechanisms that have integrative and regulatory potential. The dominant (reactive, regulative) function of stimulation processing in temperament types is the foundation for assessing personality coherence. This paper presents a revised, fine‐grained model of personality coherence—originally arising from the C‐SAP—that is enriched by a focus on personality coherence dynamics in relation to behavioral consistency. The methodological principles necessary for studying personality coherence dynamics are outlined in detail. This paper also addresses: (a) research methods for relating personality coherence/incoherence to behavioral consistency/inconsistency, and (b) situational contexts that are important to these personality dynamics. In addition, personality coherence dynamics in relation to the self and character and the impact of the C‐SAP assumption that behaviors are more stable than traits/types on the relation between personality coherence and behavioral consistency are discussed. [ABSTRACT FROM AUTHOR]

This paper argues that correlative thinking, a fundamental aspect of Chinese thought often distinguished from rational thinking, is rooted in our situated bodily experiences, constituting a unique mode of sensemaking. It performs a comparative analysis between Zhuangzi's Fish Parable and Merleau‐Ponty's philosophy of embodied perception, focusing on the self‐attunement in our embodied experience and Dao, which remains invisible but gradually reveals its presence as the parable unfolds. The paper illuminates the embodied nature of correlative thinking by exposing the intricate interplay between the self and others, as well as the self and its lived environment. This analysis underscores the reciprocal relationship between Dao and correlative thinking: Dao acts as the origin of correlative thinking, while correlative thinking, in turn, unveils the presence of Dao. This analysis could enrich our understanding of the interplay between the self, others, and the world they inhabit. [ABSTRACT FROM AUTHOR]

In an earlier paper in Theoria, I discussed an argument based on the idea of "soul‐switching" that attempted to undermine the immaterialist account of human beings. The present paper deals with a parity argument against that argument in which the idea of "body‐switching" plays a pivotal role. I call these two arguments, that have been reported by Razi (d. 1210), respectively "the soul‐switching argument" and "the body‐switching argument". After some introductory remarks, section 2 of the paper describes the structure of the latter argument. Section 3 considers some philosophical discussions in the ancient, modern, and contemporary eras in which the idea of body‐switching (or some similar conception) plays a major role. In the following section 4, some criticisms of the argument are discussed and a general response that is meant to cover a broad range of objections is considered. This paper shows that the body‐switching argument reported by Razi is a methodological antecedent of several contemporary arguments in defence of substance dualism. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores potential reasons why a high proportion of children of alcoholics develop significant substance misuse problems. The author suggests it is potentially indicative of transgenerational trauma, which results in developmental deficits that may be managed by substance misuse. The paper describes how Jung's concept of the transcendent function provides a powerful therapeutic tool to link divided and split off parts of the self in a containing matrix. This is contrasted with Kleinian approaches to addictive states of mind. The alcoholic defence or 'solution' is examined through a Jungian lens. The transformative potential lies in holding the tension between wanting to 'give up' the family cycle of alcoholism versus 'giving in' to the alcoholic solution. Moving away from an identification with the alcoholic solution involves mourning and loss which is often vehemently resisted. The value in Jung's idea of the transcendent function is in the creative potential leading to growth arising from the dynamic tension of these opposites. The paper describes how they come together in fantasy, symbols and transference using a clinical case. [ABSTRACT FROM AUTHOR]

In this paper, I use auto‐netnography data to explore my experiences of self‐tracking with my Apple watch to uncover some of the ways in which the materiality of self‐tracking led me to experience an intensified form of surveillance around my body. The paper contributes to literature within digital geographies which considers the blurring of online and offline boundaries. I consider this in relation to auto‐netnography and auto‐ethnography to question the distinction between the two. I contribute to debates in fat studies around the blurring of the personal and researcher identity when supporting the Health at Every Size Approach, furthering these debates by exemplifying how the materiality of self‐tracking can intensify feelings of guilt and shame when researching the body. The paper concludes with some ethical recommendations for self‐care in the research process, arguing that future research should consider how the researcher should hold space to deal with the unintended emotional consequences that may come from research. [ABSTRACT FROM AUTHOR]

ABSTRACT Objective Method Results Conclusions Personal values and personality traits are both important aspects of personality, but much is still unknown about the fundamental differences between the constructs, including how their patterns of temporal stability compare. This paper investigated patterns of intra‐individual stability in both values and traits.Quantile correlations were estimated between each of the 20 refined personal values and the same values 2 years later in a large longitudinal sample of Australian adults (N = 2875). The same was done for each of the 15 Five‐Factor Model trait facets in a subsample of these participants (n = 2424).It was observed that more important values tended to remain more stable over time, while traits retained a similar stability regardless of trait strength, and frequently showed small decreases in stability at extreme levels.Findings indicate that highly prioritized values may be a more central aspect of the self, and a more reliable element for predicting future outcomes, than less highly prioritized values, but in contrast, traits do not function in a way that is dependent on trait strength. [ABSTRACT FROM AUTHOR]

In this paper, I argue for a novel interpretation of Shepherd's notion of selfhood. In distinction to Deborah Boyle's interpretation, I contend that Shepherd differentiates between the mind and the self. The latter, for Shepherd, is an effect arising from causal interactions between mind and body—specifically those interactions that give rise to our present stream of consciousness, our memories, and that can unite these two. Thus, the body plays a constitutive role in the formation of the self. The upshot of this interpretation is that it can dissolve the problem of individuating mind that Boyle identifies. Briefly, the problem consists in Shepherd seemingly individuating minds in terms of their associated bodies and bodies in terms of the minds they are united with. My interpretation, however, allows to see that Shepherd neither wants nor needs to individuate the mind in isolation of the body and to read the passages, in which the problem seems to arise, as being about what makes living beings individual—with mind and body both playing a crucial role in this context. [ABSTRACT FROM AUTHOR]

Conventionalism about personal identity over time is the view that personal identity is in some sense dependent on our beliefs, desires, social practices, or language use (collectively: on our "conventions"). This paper provides an opinionated survey of the state of the art about personal identity conventionalism. First, it offers a taxonomy of possible types of conventionalism along four different axes and discusses weak vs. strong, private vs. public, doxastic vs. non‐doxastic, and realizer‐relative vs. assessor‐relative varieties of conventionalism. Second, it reviews the main sources of motivation for conventionalism about personal identity: methodological, epistemological, and normative motivations. Third, it maps out the place of conventionalism in logical space and distinguishes it from related philosophical theses: personal identity pluralism, indeterminacy about personal identity, revisionism, and self‐concern relativism. Finally, some potential avenues for future research are considered. [ABSTRACT FROM AUTHOR]

This paper presents an autoethnographic study which tracks the experience of routinely monitoring personal exposure to air pollution, using Plume Labs' "Flow" device. While conventional air quality data is provided by static monitoring stations, this paper seeks to understand how new intimate data from portable sensors can influence decision‐making and induce behavioural change. This is explored in relation to self‐tracking and the "Quantified Self" (QS) movement, recognising that the environment is intrinsically part of the self and the body. Through autoethnography and reflecting on experiences in London and Kuala Lumpur, this paper explores the practicalities of using Flow and its potential as a transformative tool to facilitate societal consciousness and change towards "the optimal self" with minimised exposure to air pollution. Through personal experience and interactions with others, this paper finds that individuals' willingness and ability to attempt to minimise exposure to air pollution is subject to a combination of factors within and beyond one's control. However, while self‐tracking does not necessarily translate into attempts to minimise exposure, choosing to be exposed to higher levels of air pollution in certain circumstances becomes an active decision. While some maintained their scepticism of Flow's potential, and others remained apathetic towards air pollution, Flow was found to be particularly effective in cultivating curiosity and consciousness through its facilitation of conversations about air quality. Flow's provision of otherwise absent information and its potential to create a network of better‐informed individuals is exciting but uncertain. This paper raises important questions about the role of the QS and such sensor devices in addressing urban air pollution and creating a sense of collective accountability to the environment, moving towards a new goal of "the optimal environment for our optimal selves." [ABSTRACT FROM AUTHOR]

As the lead, introductory, contribution to this special issue 'Exploring Registers of Identity Research', this paper offers a view of three different 'registers' that might be seen to characterize identity research and which feature, to a greater or lesser extent, in the selected papers. First, the paper offers a means to understand the different theoretical traditions used to explain what constitutes identity and how it might be known. Second, it considers the relationship between different levels of identity - individual, group, professional, organizational and societal. Third, it reviews the methodologies used to understand identities and examines key theoretical assumptions which feature in academic debates, and in the selected papers, around identity theorizing. Drawing on the papers included in this special issue we offer a framework as a heuristic device that might guide scholars looking to enter the field of identity research and enable those already familiar with particular theoretical traditions, levels or methods to explore possibilities for extending their research. As an enticement to tackle the challenges extension across-registers can present, we again turn to the special issue articles to examine - through a series of 'gets' - the different tactics authors might use to access the rich potential offered by cross-fertilization between registers. Our contribution then lies in advancing the potential for dialogue between registers of identity research. [ABSTRACT FROM AUTHOR]

Akrasia, otherwise known as 'weakness of will', is a state of mind whereby people act deliberately against their better judgment. This paper aims to provide a conceptual framework for understanding akrasia from psychosocial perspectives that assume the self is multiple and strongly interconnected with the relational flow of which it is a part. Drawing on key ideas from Dialogical Self Theory, we analyze the main dialogical dynamics that can generate akratic episodes with reference to how individuals organize their personal position repertoire, and to the relational and socio‐cultural setting in which the actions are taken. The discussion enables us to identify some indicators to frame the tendency to betray one's good intentions, and to offer some suggestions on how to reduce the occurrence of the various forms of akrasia analyzed. [ABSTRACT FROM AUTHOR]

One of the aims of the 40th Annual Spindel Conference was to discuss whether the ongoing, but relatively distinct, investigations of relational autonomy and collective intentionality could crossfertilize. Whereas the concept of relational autonomy was developed to do justice to the relational character of selfhood, and as an alternative to traditional conceptions of autonomy, which were accused of exaggerating the self‐reliance and social independence of the self, recent discussions of collective intentionality have often centered on the question of whether and how collective intentions differ from aggregations of individual intentions. As different as they might otherwise be, theoretical explorations of autonomy and collective intentionality intersect at a crucial point: both require an understanding of the relationship between the self and the group, between individual subjectivity and social life. The aim of the following paper is to argue that the collective intentionality literature contains insights that cannot merely contribute to our understanding of autonomy, but also prevent us from taking our relationism too far. [ABSTRACT FROM AUTHOR]

How does the publication of Confessions of the Flesh impact feminist critique of Foucault's History of Sexuality project? The paper addresses this question in two ways: by asking how reflection on continuities and ruptures has, and can, be productive for feminist critique; and by revisiting the role of women in all four volumes. The terms of their inclusion have been considered an omission, particularly because the project omits same‐sex eros between women. Where women appear, they are framed as spouses, or as subordinated to some form of authority. And yet, insofar as the project contains more than one genealogical dimension, Foucault's "marriages" also belong to proximate plurigenealogies. In Confession's focus on the conditions for a juridical and divided self's subjectivation by will and desire, even the limited parameters within which women appear in the project incite the following question. What are the implications of Confessions of the Flesh's juridical self for genealogies of female subjectivation? [ABSTRACT FROM AUTHOR]

The construct of multispecies anthropology has helped explain some of the ways through which humans develop sensory and embodied connectedness with the more‐than‐human. Yet there is a need to fully comprehend how such connectedness leads to the discovery of the inner self. Through an ethnographic study carried out with rural South Punjabi pigeon flyers in Pakistan between 2008 and 2018, this paper argues that companionship with pigeons allows people to generate a meaningful relationship with their animals, explore their inner emotions and achieve a deeper understanding of the self. This paper takes inspiration from Donna Haraway's critique of Jacques Derrida's cat encounter, and philosophical thoughts of a 12th‐century Muslim mystic poet, Farid ud‐Din Attar, to examine how becoming‐with pigeons enables the flyers to structure their lifeworlds, develop entrenched companionship and shape their social choices to achieve wellbeing despite everyday social troubles and emotional anxieties. [ABSTRACT FROM AUTHOR]

Negative perceptions are associated to women with tattoos. This paper explores the impact of culture on Middle Eastern women with tattoos and their response towards rejection and perceptions. The study adopts a social constructivist approach that integrates narratives from Middle Eastern women. This is precisely conducted to obtain an insider's view through reflections of personal experiences of women with tattoos in Jordan. Such methods help by extracting social insights that can be limited in traditional positivistic methods. The findings generated from the narratives, narrated by seven Middle Eastern women, reveal the symbolic meanings associated to tattoos and the sense of ownership and control women have over their own bodies. Furthermore, results reveal a form of individualism in a collective and masculine culture with a patriarchal mindset. Middle Eastern women in this study are considered warriors that are successfully overcoming cultural‐bound impediments. This paper allows Middle Eastern women to express their voice in the ownership of their own bodies and in the decision taken in the practice of tattooing. [ABSTRACT FROM AUTHOR]

Copyright of Disasters is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Complex dynamic systems offer a rich platform for understanding the individual or the person‐specific mechanisms. Yet, in learning analytics research and education at large, a complex dynamic system has rarely been framed, developed, or used to understand the individual student where the learning process takes place. Individual (or person‐specific) methods can accurately and precisely model the individual person, create person‐specific models, and devise unique parameters for each individual. Our study used the latest advances in complex systems dynamics to study the differences between group‐based and individual self‐regulated learning (SRL) dynamics. The findings show that SRL is a complex, dynamic system where different sub‐processes influence each other resulting in the emergence of non‐trivial patterns that vary across individuals and time scales, and as such far from the uniform picture commonly theorized. We found that the average SRL process does not reflect the individual SRL processes of different people. Therefore, interventions derived from the group‐based SRL insights are unlikely to be effective in personalization. We posit that, if personalized interventions are needed, modelling the person with person‐specific methods should be the guiding principle. Our study offered a reliable solution to model the person‐specific self‐regulation processes which can serve as a ground for understanding and improving individual learning and open the door for precision education. Practitioner notesWhat is already known about this topic Self‐regulation is a catalyst for effective learning and achievement.Our understanding of SRL personalization comes from insights based on aggregate group‐based data.What this paper adds Every student has their own unique SRL process that varies from the average in non‐trivial ways.We offer a credible method for mapping the individualized SRL process.SRL dynamics vary across time scales. That is, the trait dynamics are different from the state dynamics, and they should be supported differently.Implications for practice and/or policy Personalization can best be achieved if based on unique person‐specific idiographic methods.Supporting learning and SRL in particular can be more efficient when we understand the differences across time scales and persons and apply insights accordingly.The general SRL average should not be expected to work for everyone. [ABSTRACT FROM AUTHOR]

This paper critically synthesizes leading edge scholarship on neurodiversity, arguing that sociology could expand its account for the relationship between self and society through attention to the (a)social practices of those constructed as neurologically disabled. Autistic scholar‐activism birthed the neurodiversity paradigm, which claims respect for neurological diversity and its social manifestations. Sexual and gender variation are among those. I review research on the confluence of neurological, sexual, and gender variance, pointing to opportunities for documenting the roles of social institutions in constructing and regulating divergent bodyminds, as well as new intersectional identities and social movements. Next, I synthesize nascent literature developing neuroqueer theory. "Neuroqueer" articulates the queer nature of neurodivergence and examines the entwinement of the two. Centering the epistemic authority of bodyminds problematized as lacking self‐control/intent, perspective‐taking, and reliance on the social symbolic, neuroqueer scholars forward (a)social ways of knowing, communicating, communing, and being human. Focusing on neuronormativity, interdependent with better‐recognized normativities (e.g., gender, ethnicity, etc.), neuroqueer theory offers fresh perspective on how dominant concepts and relations render some bodyminds problematic—legitimate objects of exclusion, marginalization, and "rehabilitation." In doing so, it troubles sociological ideas about agency, sociality, communication, and what it means to be/have a (social) self. [ABSTRACT FROM AUTHOR]

The temporal, first‐personal, and modal domains in metaphysics involve a range of perspectives on reality: the perspective of the present as opposed to those of other times, the perspective of one's own self as opposed to those of other subjects, and the perspective of the actual world as opposed to those of other possible worlds. In each case, we can ask about the metaphysical standing of these various perspectives with respect to one another: Is one perspective privileged above the rest? There is a tension at the heart of our intuitive conception of the phenomena in these domains, motivating (at least in some of these cases) a pluralist conception of reality — a stance which attempts to take seriously the absoluteness of the present‐tensed, first‐personal, or actual‐worldly facts, while also embracing the equal standing in reality of all perspectives of the relevant kind. My purpose in this paper is, first, to present an overview of recently popular forms of pluralism — or, what Fine (2005) calls non‐standard realism — with a particular focus on fragmentalism. I'll then raise a worry for fragmentalist views, and finally, present an alternative form of pluralism about the perspectival. We'll see that, while in some ways more radical, the alternative form of pluralism I present has some conceptual advantages over more familiar non‐standard realist views, and — more generally — can help illuminate the space of possible pluralist views about the perspectival. [ABSTRACT FROM AUTHOR]

Do you persist as the same person over time because you keep the same mind or because you keep the same body? Philosophers have long investigated this question of personal identity with thought experiments. Cognitive scientists have joined this tradition by assessing lay intuitions about those cases. Much of this work has focused on judgments of identity continuity. But identity also has practical significance: obligations are tagged to one's identity over time. Understanding how someone persists as the same person over time could provide insight into how and why moral and legal obligations persist. In this paper, we investigate judgments of obligations in hypothetical cases where a person's mind and body diverge (e.g., brain transplant cases). We find a striking pattern of results: In assigning obligations in these identity test cases, people are divided among three groups: "body‐followers," "mind‐followers," and "splitters"—people who say that the obligation is split between the mind and the body. Across studies, responses are predicted by a variety of factors, including mind/body dualism, essentialism, education, and professional training. When we give this task to professional lawyers, accountants, and bankers, we find they are more inclined to rely on bodily continuity in tracking obligations. These findings reveal not only the heterogeneity of intuitions about identity but how these intuitions relate to the legal standing of an individual's obligations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article we review the literature on the phenomenology of retrieval from the personal past, and propose a framework for understanding how epistemic feelings and metacognitive reflections guide the retrieval of representations of past events in the Self Memory System. Our focus is on an overlooked aspect of autobiographical memory, the phenomenology of the retrieval process, as opposed to the products of retrieval themselves. As we argue in the present paper, this is not some magical collection of phenomena, but centers on the feeling of familiarity derived from retrieval fluency during the process of retrieval. The relationship between retrieval fluency and retrieved content, interpreted metacognitively is what gives autobiographical retrieval its particular phenomenological "flavor." To illustrate our point, we focus on two phenomena that only recently were considered alongside each other: the déjà vu experience and involuntary autobiographical memories. Our proposal is that the feeling of familiarity (i.e., this reminds me of something) for the personal past acts to guide deliberate, conscious memory search. We argue that the critical concept in the phenomenology of retrieval is fluency—how readily information comes to mind. This article is categorized under:Psychology > MemoryPhilosophy > ConsciousnessPhilosophy > Knowledge and Belief [ABSTRACT FROM AUTHOR]

The vast advances in biometrics over the past several decades have brought with them a host of pressing concerns. Philosophical scrutiny has already been devoted to many of the relevant ethical and political issues, especially ones arising from matters of privacy, bias, and security in data collection. But philosophers have devoted surprisingly little attention to the relevant metaphysical issues, in particular, ones concerning matters of personal identity. This paper aims to take some initial steps to correct this oversight. After discussing the philosophical problem of personal identity, the ways in which the notion of biometric identity connects with, or fails to connect with, the philosophical notion of personal identity is explored. Though there may be some good reasons to use biometric identity to track personal identity, it is contended that biometric identity is not the same thing as personal identity and thus that biometrics researchers should stop talking as if it were. [ABSTRACT FROM AUTHOR]

We are all familiar with judgements about the persistence of people. Furthermore, we tend to structure certain attitudes and practices around such judgements because we think that personal identity matters for the relevant practical concerns. Response‐dependence views try to accommodate that personal identity matters by letting relevant attitudes and practices determine the personal identity relation for a particular person. This paper argues that genuine response‐dependence views are not well positioned to accommodate the connection between personal identity and what matters. Rather, if we accept such a connection, this supports normative‐facts‐first views, according to which relevant normative facts determine personal identity. [ABSTRACT FROM AUTHOR]

Sociologists tend to see G. H. Mead's conceptualization of self as fundamentally correct. In this paper, we develop a critique of Mead's notion of the self as constituted through social interactions. Our focus will be on Mead's categorial distinction between the socially constructed self and subjective experience, as well as on the tendency of post‐Meadian sociologists to push Mead's position in ever more radical directions. Drawing inspiration from a multifaceted understanding of selfhood that can be found in Husserlian phenomenology, we then propose that the most basic level of selfhood is anchored in irreducible subjective experience. [ABSTRACT FROM AUTHOR]

Aim: Basic self disturbance is a putative core vulnerability marker of schizophrenia spectrum disorders. The primary aims of the Self, Neuroscience and Psychosis (SNAP) study are to: (1) empirically test a previously described neurophenomenological self‐disturbance model of psychosis by examining the relationship between specific clinical, neurocognitive, and neurophysiological variables in UHR patients, and (2) develop a prediction model using these neurophenomenological disturbances for persistence or deterioration of UHR symptoms at 12‐month follow‐up. Methods: SNAP is a longitudinal observational study. Participants include 400 UHR individuals, 100 clinical controls with no attenuated psychotic symptoms, and 50 healthy controls. All participants complete baseline clinical and neurocognitive assessments and electroencephalography. The UHR sample are followed up for a total of 24 months, with clinical assessment completed every 6 months. Results: This paper presents the protocol of the SNAP study, including background rationale, aims and hypotheses, design, and assessment procedures. Conclusions: The SNAP study will test whether neurophenomenological disturbances associated with basic self‐disturbance predict persistence or intensification of UHR symptomatology over a 2‐year follow up period, and how specific these disturbances are to a clinical population with attenuated psychotic symptoms. This may ultimately inform clinical care and pathoaetiological models of psychosis. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 1997, Quassim Cassam published his first authored book I Self and World i . BRIEF SUMMARY OF SELF AND WORLD In I Self and World i , Cassam's overall claim is that 'introspective awareness of one's thinking, experiencing self as a physical object among physical objects, is a I necessary i condition of self-consciousness' (1997, p. 3). After that, I quickly got others on board: Dan Zahavi, whose expertise in phenomenology and philosophy of mind is clearly relevant to the book, and Anil Gomes, since he has been strongly influenced by Cassam and also has his own takes on Kant and philosophy of mind. Before that, I already knew that Cassam himself has moved on to other areas, partly due to the fact that his Oxford Kantian approach - not only I Self and World i but also I The Possibility of Knowledge i and various papers - was not taken serious by many of his peers. [Extracted from the article]

Since the publication of the paper 'Bordering, Ordering and Othering' by Henk van Houtum and Ton van Naerssen (2002), there has been an increase of complexity and diversification of borders and border‐making practices while at the same time one can observe an unprecedented development of research on these phenomena from a multitude of disciplinary perspectives. By revisiting the text, I will discuss three main comments referring to bordering categories, bordering practices and bordering self in the wider field of migration. The growing ambiguity of borders is once more underlined, but more importantly, these comments flesh out some of the far‐reaching profundities as well as political powers and new relevance which borders and practices of bordering have gained. [ABSTRACT FROM AUTHOR]

In a Journal of Personality and Social Psychology article, Sedikides, Gaertner and Vevea (2005) presented two meta-analyses that included eight papers to investigate the question of whether people from Eastern cultures self-enhance more for traits that they view to be important compared to those that they view as unimportant. The results supported their hypothesis: Self-enhancement appears to be pancultural. However, this conclusion is severely compromised by six relevant papers that are not included in their meta-analyses. Importantly, all of these six studies contradicted their hypothesis. When complete meta-analyses are conducted which include all of the relevant papers, a very different pattern of results emerges. Eastern and Western cultures do not differ from each other in the pattern of their self-enhancement of independent and interdependent traits. Furthermore, whereas Westerners self-enhanced significantly more for traits that they viewed to be especially important, East Asians did not. Contrary to the Sedikides et al. (2005) suggestion, the existing evidence suggests substantial cross-cultural variation in self-enhancement, with Westerners being far more self-enhancing than Easterners. Reasons for the conflicting pattern of findings across methods and meta-analyses are discussed. [ABSTRACT FROM AUTHOR]

Background: Autoimmune and inflammatory disorder (AIID) prevalence appears to be increasing in all but the world's poorest regions and countries. Autoimmune diseases occur when there is a breakdown in processes that regulate inflammation and self‐recognition by immune cells. Very few field‐based studies have been conducted among Indigenous populations and underserved communities with limited access to medical care. This is due, in part, to the fact that autoimmune diseases are difficult to diagnose, even in clinical settings. In remote field settings these difficulties are compounded by the absence of infrastructure necessary for sample storage and analysis, and the lack of hospital/clinic access for more invasive diagnostic procedures. Because of these limitations, little is known about the prevalence of autoimmunity outside wealthy regions and clinical settings. Aims: The present paper discusses why AIID are of critical importance in human biology research and why more work needs to be devoted to validating, testing, and utilizing methods for detecting autoantibodies and other biomarkers related to autoimmunity in field‐friendly, minimally invasively‐collected samples. This paper reviews some of the methods used to diagnose AIIDs in clinical settings, and highlights methods that have been used in studies within human biology and related fields, emphasizing the invasiveness of specific methods and their feasibility in remote field settings. Discussion and Conclusions: Risk for AIID is affected by several reproductive, dietary, environmental, and genetic factors. Human biologists have unique perspectives that they can bring to autoimmunity research, and more population‐based studies on autoimmunity are needed within these and related fields. [ABSTRACT FROM AUTHOR]

Abstract: Our sense of belonging rarely stands still, yet the research literature has hitherto paid little attention to the temporal nature of belonging. Based on an analysis of 62 Mass Observation Project (MOP) accounts written by people living in the UK aged from their 20s to their 90s, this paper argues that as people age, how they locate belonging in time shifts. This has to do with changing concerns related to belonging, but also to metaphysical issues of temporality and mortality, namely how people experience their own finite lifetime. The paper thus offers an illustrative example of how time can be empirically researched in sociology, with a particular focus on the important role that the future plays in how people construct their ‘functional present’ (Mead ). The central argument put forward is that time itself can be an important source of belonging, but one that is unequally accessible to people of different ages because of contemporary cultural scripts that present life as a linear progression into the future and construct the future as a more meaningful temporal horizon than the past. [ABSTRACT FROM AUTHOR]

Recent ecological developments and in particular the risks of climate change have led to the emergence of new scientific challenges and fields. One field that has gained momentum over the past decades is environmental psychology. Researching and analyzing environmental phenomena it faces the challenges of connecting conceptual problems, the interdisciplinary use of languages and definitions, different understandings and the use of different methodologies, and the scientific explanation of such phenomena. This paper reflects on the challenges and also the opportunities for establishing a sustainable future from a psychological point of view. The topics addressed are a selection of criteria for adapting to changing environments, perspectives on how to harvest insights from different fields of scientific endeavor and ideas how to make use of the necessary interdisciplinarity. Furthermore, questions are raised concerning personal identity, cultural and spiritual values, the ethical aspects of decision-making in a changing world, and the conceptual challenges facing sustainable ecological development. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Gender is a fundamental pillar of personal identity, and as such, gendered brand personality is an equally important aspect of brand identity, as it enables consumers to express their gender identity through consumption. However, as gender attitudes and identities change to reflect the broader culture, marketers must continuously re‐evaluate how changing gender attitudes and identities will impact consumers' responses to gendered brands. This paper examines the effect of congruence between Gendered Brand Personality and consumer psychological gender on brand outcomes using two online experiments with USA and UK samples. Our findings indicate that congruence between brand gender and psychological gender increases brand equity and purchase intention in brand gender communication contexts including through logo, model, and usage setting. This congruence effect is driven by consumer self‐referencing. A follow‐up qualitative study using a focus group adds additional insights for the congruence effect in terms of potential boundary conditions and alternative underlying mechanisms beyond self‐referencing. These findings suggest that marketers should design their own brand personality to be in line with target consumers' psychological gender. [ABSTRACT FROM AUTHOR]

This paper explores the birth of a secret creative self within suppressive or silencing organizations, such as cults, by focusing on concrete instances in which members of such organizations challenge the organization's leadership and norms. Building on Goffman's concept of the backstage, it considers how cult members create both physical and mental backspaces to allow the birth of a secret creative self within the cult. Through the stories of former cult members, it sheds light on how the "occupied self," as Goffman called it, can use these backspaces to preserve and restore a sense of personal autonomy. [ABSTRACT FROM AUTHOR]

This paper explores the relationship between health, exercise and the body through the lens of fitness holidays. It conceptualises fitness tourism within Foucaudian ideas of the care of the self and bodily discipline, arguing that the holidays and the practices they employ need to be seen as part of the shift in health in which the individual is required to take a more active part in regulating and managing their own health and wellbeing. The paper stresses the relationship between health and beauty, and the importance of appropriately sized and shaped bodies within contemporary ideas of wellbeing. It goes on to show how nature is present in both the kinds of bodies that are seen as healthy, and the spaces and practices used to produce those bodies. Drawing on interviews, client testimonials and publicity material the paper examines the motivations behind the provision and consumption of fitness holidays. It argues that despite a set of novel and 'transformative' practices (incorporating strong links between diet, relaxation and exercise and an emphasis on 'reeducation'), consumption of and satisfaction with the fitness holidays is heavily dependent on conventional outcomes of weight loss and body size reduction. [ABSTRACT FROM AUTHOR]

After summarizing Kathleen Wallace's cumulative network model of the self, this paper explores Wallace's account of the whole self's capacity for self‐reflection in some detail. Supposing that constituents of the self are capable of interpreting and communicating with one another, how is it possible for the whole self to interpret and communicate with itself and to act on the basis of its self‐understandings? The paper suggests that Wallace needs an account of the self's ability to synthesize the information that interpretative communication furnishes and manage it to reach all‐things‐considered judgments and decide what to do. The paper sketches such an account and concludes by considering some implications for selfhood of different types of traumatic experience. [ABSTRACT FROM AUTHOR]

This paper presents data from interviews with seven people with dementia and twenty six carers in the United Kingdom, to explore impression management in couples living with dementia. Participants with dementia typically preferred to conceal their diagnoses and acted accordingly, but progressive decline precluded perpetual concealment. Participants therefore gradually switched to a second type of management, displaying their impairments in specific ways to encourage favorable impressions. Cognitive inequities, and the prescriptiveness of diagnosis and care, granted carers increasing power over the presentation of selves. Such inequity is potentially problematic because cultural and institutional concerns can promote conflicting preferences within couples. The shifting distribution of self is hence bound up with structural constraints. A video abstract is available at https://tinyurl.com/y3mj4d9f. [ABSTRACT FROM AUTHOR]