Plural Self Research Articles

Интегративный подход, 4-факторный опросник самодеструкции личности и его психометрические характеристики Сообщение 1. Локализация и интеграция самодеструкции

The author explores a theoretic background and develops an integrative model of self-destruction of personality. The existing views on selfdestruction are local and isolated. The self-destruction has not been researched in the whole commonality of its many factors and sources. A new step in self-destruction research is to study it in terms of integration. The following research turns to the two ways on integration: inductive and deductive. In inductive approach, the author choses a certain set of self-destruction factors (their localization) and raises a question whether they have a common basis. In the deductive approach, on the contrary, the author offers a certain general concept that leads to a set of local factors of self-destruction. Within the framework of the integrative approach, these areas of self-destruction research are considered to be complementary. They form the basis of an integrative model of selfdestruction and develop from the standpoint of the conceptual model of the plural Self. Concerning the deformations of the plural Self, the self-destruction appears as its antipode. There are four domains in the self-destruction of a healthy personality: dissatisfaction with oneself, need to dominate, intolerance, detachment. This model concretizes the heterogenous picture of self-destruction in terms of its domain structure, largely overcomes the isolated notions and generalizes them.

Speak for Your Self: Psychoanalysis, Autotheory, and The Plural Self

Speak for Your Self:Psychoanalysis, Autotheory, and The Plural Self Carolyn Laubender (bio) "How can a book be both a free expression and a negotiation?" Maggie Nelson, The Argonauts despite his steadfast commitment to being a "man of science," Sigmund Freud had a knack for autobiographical writing. In prefaces, in footnotes, and in parenthetical asides, Freud freely employed allusions to his personal life to help explicate his theories of mind. While some texts like Totem and Taboo and Instincts and Their Vicissitudes contain sly references to Freud's rivalrous friendships and feuds, others like Analysis of a Phobia in a Five-Year-Old Boy, The History of the Psychoanalytic Movement, and Beyond the Pleasure Principle smuggle in narratives from his personal life to substantiate his theoretical excursions. As students of Freud's work learn early on, such autobiographical inclusions litter his writing and provide useful landmarks for making sense of some of his most significant concepts. Indeed, it is difficult to imagine ambivalence be without Eugen Bleuler; the Oedipus complex without Jacob Freud; bisexuality without Wilhelm Fleiss; or the death instinct without Sophie Freud. Freud frequently acknowledged, in letters and in published texts, that self-narration was his own point of entry to what would become psychoanalysis. As Freud realized, The Interpretation of Dreams—that founding ur-text of the field—was essentially a form of experimental, autobiographical writing. However, this was hardly a comfortable recognition for Freud. In the original preface to The Interpretation of Dreams, he anxiously justifies his autobiographical mode, explaining that The difficulties of presentation have been further increased by the peculiarities of the material which I have had to use to [End Page 39] illustrate the interpreting of dreams. … The only dreams open to my choice were my own. … But if I was to report my own dreams, it inevitably followed that I should have to reveal to the public gaze more of the intimacies of my mental life than I liked, or than is normally necessary for any writer who is a man of science and not a poet. Such was the painful but unavoidable necessity; and I have submitted to it rather than totally abandon the possibility of giving the evidence for my psychological findings. (xxiii–xxiv) In this founding moment of psychoanalysis, Freud confronts the features of his work that seem to destabilize the divide between literature and science, requiring (as his work did) narrative methods far more common to poets and storytellers than to scientists. But rather than "totally abandon" his psychological discoveries when the requisite methods challenged the conventional notions of objectivity, Freud dug into the "peculiarities" of his work and embarked on a thoroughgoing analysis of own his dreams. He described this work as an "auto-analysis" and, in doing so, he proleptically joined the autobiographical to what would become the psychoanalytic. Using the technique of free association developed in clinical work with his patients, Freud picked apart accounts of his life and of his dreams, ultimately arriving at his revolutionary theory of the unconscious. Psychoanalysis is, in other words, a modern science born of Freud's deconstruction of self-narration; it is a generalizable theory of mind catalyzed by Freud's experiment with autobiography. Such experimentation with self-narration provides one early example of the multiple ways that critical theory has, in the decades since, reconfigured the relationship between the person of the author and her written texts. Recently, this impulse has (re)emerged in the genre of critical self-narration that Paul B. Preciado has called "autotheory." A supposedly distinct, "genre defying" form of contemporary writing popularized by Maggie Nelson in the mid-2010s, autotheory has been hailed as an alternative to both autobiography and critical theory because of its delivery of a unique style of self-narration in which twentieth-century critical theory melds with representations of personal experience.1 Yet, as Freud's writing shows, some of [End Page 40] the twentieth-century's most important intellectual traditions—from cultural studies to queer theory, psychoanalysis to feminist standpoint epistemology, Audre Lorde to Roland Barthes—have emerged from similar re-narrativizations of the self. Freud's retooling of autobiography in The Interpretation of Dreams constitutes one...

The plural self: An interdisciplinary approach

The paper presents a case study in the interdisciplinary comparison of psychology and a related non-psychological intellectual tradition. Specifically, it will aim to bring into dialogue conceptions of the self in contemporary psychology and Christian theology and look at the growing body of work that brings the two perspectives into dialogue. It will be suggested that it is helpful to distinguish different kinds of psychological theory, such as representational and experiential theories, as the experience of a unitary self can exist alongside representational self-pluralism, and also to distinguish different theological traditions according to what assumptions they make about the origin of the soul. Neither tradition is monolithic in its approach. What at first appears to be a debate between psychology and theology can actually be found within both disciplines.

Plurality and continuity—Understanding self-identity of persons with intellectual disability

The objective of this article is to explore the complexity and continuity of self-identities of persons with intellectual disability. This is done by close reading of four life stories. The findings are that intellectually disabled people's self-identities are basically plural and fluid. A fruitful approach to understanding this plurality is given by “positioning theory” developed by Harré & Langenhove. We analyze the subject's sense of continuity in terms of our own concept of “inner dialogue”. Our point of departure is a review of literature with special focus on multiple identities. We distinguish between three strands of knowledge within this field: (1) sociological studies of other-defined, identities, which are hard to change; (2) psychological studies of dynamic, self-defined identities characterized by adaptation and continuity, and (3) discursive studies of fluid and plural self- and other-defined identities. The third strand has contributed significantly to the field of disability studies by transcending the classic dichotomy of normalcy or deviancy (of identity) of persons with intellectual disabilities. In our aim to probe deeper into the issues of plurality and continuity of self-defined identities, we turn to Stuart Hall's noteworthy text: ‘Who needs identity?’ (Hall & Du Gay, 1996). Hall proposes that a new direction for a theory of identity needs to build on input from discursive studies, but it should also embrace the question of how the subject maintains a sense of personal continuity.

Pragmatism, Democracy, and the Plural Self

This article offers a pragmatist conception of multiplicitous subjectivity that captures the best features of Richard Rorty’s private ironist and John Dewey’s social self while rejecting anti-democratic implications I identify in each. On the one hand, Rorty rightly sees that having a plural self is crucial for self-creation but fails to see the connection between self-creation and social justice. On the other hand, Dewey rightly sees the interrelationship between personal and social growth but fails to appreciate the danger implicit in his emphasis on integration of differences (both within the self and in the community). To see how we can achieve a compelling synthesis of these two views, I turn to Gloria Anzaldua’s theory of “ mestiza consciousness,” which points us toward a model of democratic citizenship that brings together Rorty’s tolerance for multiplicity and ambivalence with Dewey’s relational understanding of personal development and social progress.

Self-Concept and Achievement Motivation of Cadets in the Russian Interio Ministry Troops According to the Deviance Disposition: Comparative Analysis

The demand for the moral psychological training in military higher schools is enforced by the changing situation both in our country and globally. The potential officers should posses such qualities as fortitude, stability, self-regulation, self-direction, and ability to restrain the undesirable emotions. The paper deals with the psychological investigation of motivational profile of junior cadets at the Military Higher School of the Russian Interior Ministry Troops. The author undertakes the comparative analysis of the cadets’ psychological resistance to adverse situations according to the deviance disposition level. The research methodology combines the psychometrical approach, meta-individual world concept and plural self theory. The research objectives include: studying the self-concept and poly-modal achievement motives of cadets; and comparative analysis of their personal traits with regard to their deviance disposition level – explicit or implicit. The research findings can be applied by psychologists and personnel officers in military higher schools of the Russian Interior Ministry for diagnosing the deviance disposition and its prevention. The materials can be implied in further investigation of personal motivational profiles of potential officers.

Multiplicity and its correlates1

This study tested the correlations between Carter's (2008) Multiplicity Scale and the Plural Self Scale, which measures a similar concept of multiple self. 67 undergraduate students (17 men, 50 women; M age = 20.6 yr., SD = 2.3) completed Carter's Multiplicity Scale, Altrocchi's Plural Self Scale, the abbreviated Big Five Inventory and the Tolerance of Ambiguity Scale. Scores on the first two scales were only weakly associated with each other, but scores on both scales were positively associated with the Big Five Inventory's Neuroticism score. Scores on the first two scales were not associated with Tolerance for Ambiguity scores.

Is a Multiple Self Healthy or Pathological?

In a sample of 144 undergraduate students, scores on Sackeim and Gur's measure of self-deception were associated with neuroticism scores (r = .50) on the Big Five Inventory, while scores on Altrocchi's measure of having a plural self were associated with neuroticism and openness scores (rs = .35 and .18, respectively). A multiple self, therefore, appears to have positive and negative features.

Enquiring into human relationship in therapy and life systems, 1956–2010: Searching journey and new understanding

This article surveys a half-century journey of unfolding inquiry, thought and writing by the author – up to his most current work. Concern with relationship processes and their correlates is a core theme. The journey began with research to test Rogers' “conditions of therapy” theory; moved to new applications and development of the author's Relationship Inventory; and on through several other regions of practice and inquiry. These latter include a focus on developmental small groups; contributions on family process and on empathy; community; and the plural self in relationship. New work is in progress that extends the author's previous thought. This unfolds a relationship-centered vision of human life with development of a unified paradigm that is both system- and experience-sensitive.

Theology, Psychology, and the Plural Self by Léon Turner

<i>Theology, Psychology, and the Plural Self</i> by Léon Turner

Technoscience, Neuroscience, and the Subject of Politics

Although narrative models have been employed for quite some time in historiography, in sociology, and in certain psychoanalytic theories, the tendency towards narrativization has also become more dominant in reference to the positive sciences. This article presents two postmodern versions of the narrative dissolution of certain modern scientific-metaphysical concepts in the wake of the establishment of technoscience and neuroscience: Vattimo's Heideggerian account of technoscience as immanent pluralization of worlds, and Dennett's cognitivist account of the emergence of the plural self. Both claim not only that former central agencies like the Cartesian cogito can be dismissed as metaphysical but that narrative pluralization entails an (at least implicit) endorsement of liberal democracy as the only viable political model today. Employing arguments put forth by Žižek and Malabou, some of the deficiencies of this affirmative short circuit of technoscience/neuroscience with liberal-democratic politics will be examined.

Theology, Psychology and the Plural Self. By Léon Turner

Theology, Psychology and the Plural Self. By Léon Turner

Consuming Autobiographies: Reading and Writing the Self in Post-War France by Claire Boyle

1154 Reviews Coombes's convincing account of the complex unity of Sartre's work thus un dermines many of themore facile interpretations, notably Bernard-Henri Levy's much overrated Le Siecle de Sartre (Paris: Grasset, 2000), which seeks tomobilize Sartre's early existentialism against hisMarxist self, in a latter-day re-enactment of Cold War cliches. There are several detailed points on which Coombes's judgement could be queried?for example, his claim that the cultural policy of the French Communist Party was not crudely Zhdanovist' (p. 312). But that is simply an indication that his work will provide a stimulus for further research. No serious study of Sartre's philosophical, ethical, and political evolution in the futurewill be able to disregard Coombes's work. London Ian Birchall Consuming Autobiographies: Reading and Writing the Self inPost-War France. By Claire Boyle. London: Legenda. 2007. x+176 pp. ?45. ISBN 978-1 905981-10-6. In Claire Boyle's study of the autobiographical writings of Nathalie Sarraute, Georges Perec, JeanGenet, and Helene Cixous, theunifying principle ofher analysis is a view of self-writing as an agonistic field inwhich an anxious author is engaged in a struggle to fend offa voracious readership intent on consuming the authorial self in the gesture that gives the book its title. In each case, this struggle concomi tantly involves awriterly suspicion regarding what are taken tobe the norms of the autobiographical genre, but that suspicion and the generically disruptive strategies to which it gives rise take on a variety ofmanifestations. The dialogue form of Sarraute's Enfance attests to a conception of the self as inherently plural and inter subjective. The need to protect this plural self from the reductive commodification threatened by an appropriative reader occasions the challenge already posed to the autobiographical genre inEnfance, a challenge presented more explicitly in Tu ne faimes pas, and then effectivelyexacerbated by the polyphony of voices inher final work Ouvrez. Perec's traumatic experience of a dispossession of the self leads, prin cipally inW ou le souvenir dyenfance and Jeme souviens, to generically destabilizing strategies designed to foster an active reading process less likely to seek amonolithic authorial self that is simply not available. In the course of this analysis, it isdifficult to escape the feeling, a version ofwhich is confronted quite explicitly by Boyle, that the reader is to be treated like Rousseau's recalcitrant citizen: on le forcera d'etre libre'. Perhaps themost effective chapter is on Genet's Miracle de la rose, Notre-Dame-des-Fleurs, and Journal du voleur,where resistance to a subjectification threatened by both social and literary institutions (the prison and the confessional mode, respectively) is sought by tactics of abjection geared (not entirely success fully, Boyle argues) towards thwarting readerly identification. Finally, Cixous's autobiographical trajectory fromLe Livre de Promethea, through the (significantly) co-authored Helene Cixous: photos de racines, to Les Reveries de lafemme sauvage and Le Jour ou je netais pas la is characterized by a progressive self-estrangement, MLR, 104.4, 2009 ii55 in a process that also serves tomark the ethical danger of the readers quest for knowledge of the autobiographical subject. The principal weakness of this study is the rather banal model of traditional autobiography that is repeatedly invoked to point up the experimental self-writing of the authors addressed, and this despite an opening chapter reviewing recent developments in autobiographical theory. The nuances glimpsed in that review are not always in evidence later in the book. There are also some significant omissions in Boyle's reading of the critical literature on French autobiography: to take just one example, in the light of the importance here of fragmented self-representations thatdraw on impersonal cultural materials, itmight have been illuminating to refer toMichel Beaujour's conception of the autoportrait' elaborated in Miroirs d'encre: rhetorique de Vautoportait (Paris: Seuil, 1980). In terms of autobiographical practice, the twentieth-century literary context for the chosen writers' innovations seems a little sparsely drawn: such figures as Gide and Leiris do not even merit amention. Moreover, when Boyle observes, for instance, that thewriters she has discussed seem touse their autobiographical texts to inquire into,rather than set out, the selfand...

On the Nature of the Plural Self

In a sample of 100 college students, those with a higher score on a measure of having a plural self-concept scored higher on a test of self-monitoring and lower on a test of tolerance for ambiguity, but variance accounted for is small.

複数性と不確定性

In recent years, we have been looking for a non-consequent self. It is generally said that the plural self is non-consequent. Have we already transcended the consequent self by means of the plural self? This paper argues that the plural self is constituted by many consequent identities, and in contrast the indeterminate self is not consequent. This is because the plural self can anticipate the future self while the indeterminate self can not. According to Bergson and Halbwachs, the difference between these selves is explained by the time: durée and cadre temporel. Time creates a unique memories. Thus, it does not lead to the comprehension of a non-consequent self yet.

The Plural Self and a Taoist Orientation in Two Cultures

A positive association between having a Taoist orientation to life and unity in the subjective perception of the self was found in samples of both American (n = 99) and Turkish (n = 100) respondents.

The inner voice and the Plural Self.

In a sample of 182 undergraduates, scores on the Plural Self Scale were associated with scores on a scale designed to measure the presence of violent inner voices.

The Plural Self

In a sample of 61 psychology students, unity in the subjective structure of the self was associated with having a Taoist orientation.

Moving Self: The thread which bridges dance and theatre

This paper is a study of the impact movement education has had on prospective dance and theatre practitioners--how they think about, perceive, and experience movement. The purpose is to discuss the concept 'experience' as it relates to phenomena being considered during classes in dance improvisation and movement for theatre with the objective to become more 'body aware.' Over a span of three years I collected data from student interviews, self-assessments, video-taping of movement studies, and performances. I delineate concepts and strategies that focus on the following aspects of movement: 1) what is it about movement that heightens more than just our sense of sight or sound? 2) how sensory engagement develops our understanding of who we are as movers, our sense of self, and our sense of otherness; and 3) how, through the study of movement, the idea of self can be elaborated providing concrete practices that allow us to discuss and implement the concept of plural self identities. When we speak of self we must turn to the body. In this paper, the incorporeality or unseen apsects of the body--emotion, intuition, kinesthesia and imagination becomes corporeal as we investigate and apply theory into classroom practices. Based on the conjoining theories (Csordas, 1990, 1993) of Maurice Merleau-Ponty's (1962) continuum of perception, Pierre Bourdieu's (1990) socially informed body, and Thomas Csordas' (1993) somatic modes of attention, an embodiment paradigm is framed which is necessary for understanding self and other. The outcomes reveal that as students learn to attend to self and to others through movement, self-defeating arenas of judgement are released. Students discover that attending in this way empowers them to create their unique voice through movement, bringing them home to the inside where imagination and movement merge.

Lost in Nostalgia: The Autobiographies of Eva Hoffman and Richard Rodriguez

In Plural Self: The Politicization of Memory and Form in Three American Ethnic Autobiographies, in which she compares N. Scott Momaday's The Names, Gloria Anzaldua's Borderlands/La Frontera, and Audre Lorde's Zami: A New Spelling of My Name, Jennifer Browdy de Hernandez concludes, Ethnic autobiography gives meanings and new possibilities to term autobiography. Using retrospection to gain a vision for future, ... autobiographers create a hybridized, double-voiced form of autobiography in which collective memory and individual memory are linked in a dialogue. (57) Although Browdy de Hernandez's argument is convincing with respect to three writers she discusses, I will demonstrate that some American autobiographies resist hybridization and double-voicedness. Hybridization, as Mikhail Bakhtin defines it, is the mixing, within a single concrete utterance, of two or more different linguistic consciousnesses, often widely separated in time and social space (429). Furthermore, Bakhtin's definition of double-voiced discourse is speech in another's language, serving to express authorial intentions but in a (324) so that double-voiced discourse is always internally dialogized (324). The examples of double-voiced discourse that Bakhtin cites are comic, ironic or parodic discourse, refracting discourse of a narrator, refracting discourse in language of a character and finally discourse of a whole incorporated genre (324). I would like to suggest that discourse could consequently be read as discourse of an writer who dialogizes dominant language by self-consciously resorting to form and language to express his or her intentions in a refracted way through dominant language. Since autobiography is traditionally both a western and an androcentric genre, double-voicedness in autobiography would be apparent in refraction of conventional discourse, that is, in its rewriting, or, at least, in its self-reflexive questioning of autobiographical conventions. A comparison of texts by writers of different ethnic/racial background also raises certain methodological questions. After a brief overview of current debates over methodological concerns regarding critical writing about literature, I will compare and contrast autobiographies of Eva Hoffman, a Jewish Polish immigrant to United States, and of Richard Rodriguez, a Mexican-American, to demonstrate that neither is hybridized and double-voiced. In doing so, I will not neglect differences between respective diasporic locations of two writers. Other autobiographies by so-called visible minority writers born in United Stated lend themselves to comparison with Rodriguez's Hunger of Memory: The Education of Richard Rodriguez, such as Maxine Hong Kinston's The Woman Warrior: Memoirs of a Girlhood among Ghosts and Zora Neale Hurston's Dust Tracks on a Road, not least because, like Rodriguez's autobiography, their texts have been criticized for misrepresentation by members of their own ethnic groups. However, I choose to compare a text by a non-Anglo-Celtic immigrant and that of an American-born writer whose group has experienced colonization in a way not shared by any other group in United States. The similarities and differences between these autobiographies are instructive, and a comparison of two can provide significant insight into intricacies involved in comparing two texts that are both consent oriented (1) and that share a number of narrative strategies, even though their authors and autobiographical selves represented in texts belong to different groups. The main question one needs to consider when comparing texts of writers with different backgrounds is how one can read these texts as sharing ways of conceptualizing pull of two or more cultural loyalties without losing sight of fact that their communities have experienced different degrees of dislocation, colonization, and racism. …