Individuation

“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example).
However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”.
I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.
The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.

Mothers whose infants varied in early biological characteristics (born at term, n ϭ 120; born at very low birth weight [VLBW], n ϭ 144) were randomized to a target group (n ϭ 133) or developmental feedback comparison group (n ϭ 131) to determine whether learning responsive behaviors would facilitate infant development. The target condition included videotaped examples, problem-solving activities, and mothers' critique of their own behaviors through video procedures across 10 home visits. All target versus comparison mothers showed greater increases across multiple responsiveness behaviors observed in 4 assessments conducted across 6-13 months of age; changes in emotionally supportive behaviors were strongest for target mothers of infants born at VLBW. Increased maternal responsiveness facilitated greater growth in target infants' social, emotional, communication, and cognitive competence, supporting a causal role for responsiveness on infant development. Although benefits were generally comparable across risk groups, aspects of social and emotional skills showed greater change for those born at VLBW. Evidence for responsiveness as a multidimensional construct was provided as well as the importance of different aspects of responsiveness mediating the effect of the intervention on different infant skill domains.

We find in the imaginary of contemporary science fiction anime some clear examples of a non-classical reinterpretation of the relationship between humans and technology. Both Gilbert Simondon’s general philosophy of individuation, with its radical critique of individualism and substantialism, and his philosophy of technology, focused in denouncing the cultural oblivion of the human aspects of technicity, offer some key elements to explore this imaginary. By applying some of the concepts developed by Simondon in his analyses of the mode of existence of technical objects to animes such as Akira, Evangelion, Ghost in the Shell and Serial Experiments Lain, I show that they share a coherent and innovative vision of the relationship between human and technical, coincident in many respects with the criticisms and proposals put forward by Simondon himself. The most important of these issues have to do with the idea of a technological extension of humanity and with the existing degree of integration or separation between the domain of technicity and that of spirituality and religion.

The psychoanalytic literature on shame is critically reviewed. A vagueness and incompleteness in formulations is noted which appears to be related to an adherence to the structural and topographical models. Shame is shown to have a clearly defined place in object-relations theory, in particular within the theory of narcissism as developed elsewhere by the author. It is the signal, affective and cognitive, that a move from 'self-narcissism' to 'object-narcissism' is about to occur. The phenomenology of the shame experience as emphasized by other workers is collated and shown to be capable of coherent and consistent integration within this model. Aspects of shame which have been previously neglected are discussed including the unconscious sense of shame and specific mechanisms for dealing with shame.

Human sociality moved to a new era via the rise of modernity. Early attempts
to understand this phenomenon – such as the dichotomies between
mechanical and organic solidarity or Gemeinschaft and Gesellschaft – set
their indelible mark on the social sciences. These two articles build on the
theory of transition from direct to institutional sociality and focus on the
intricacies of the transformation of the social subject which now builds
itself by accessing modules of institutional performance. The “modular individual” amounts to a competitive combination of resources that he or she
does not possess inalienably. Unlike the permanence of social belonging,
everything provided by the institutional web is detachable. The point has
been reached where an adequate self cannot be maintained without competition
with others. All an individual can do is increasingly compete, thus
increasingly become dependent on institutional resources. In a powerful
paradoxical arrangement, the quest for personal adequacy generates social
vulnerability. This is the contradictory treadmill that institutional sociality
imposes on its subjects.
Keywords:
Human Sociality, Institutional Web, Modernity, Social Bond, Individuation.

The problematic I want to initially explore is what would be a Foucauldian description of politics? We can look to his later works, particularly the College de France lectures, to find his work on subjectivation and ethics of the care of the self. In his lecture course, ‘The Hermeneutics of the Subject’, Foucault examines these issues and in doing so we can gain a sense of what the relationship between politics and ethics was for Foucault. I will show that Foucault’s notion of ‘governmentality’ can provide the key to understanding the relationships between politics and ethics. For Foucault, ethical subjectivation must be linked to politics, including notions of parrhesia as truth and freedom. By showing this was the case, Foucault could then say that we can form new subjectivities, new relationships to ourselves and others and if, or when this happens, then we can also look for a manifestation of a different kind of politics.

The variable, degree of family boundary ambiguity, is increasingly being used in family research to describe and predict the effects of family membership loss and change over time. Boundary ambiguity is defined as the family not knowing who is in and who is out of the system. The family may perceive a physically absent member as psychologically present or a physically present member as psychologically absent. In either case, the family boundary is ambiguous. This review is presented to clarify the meaning of boundary ambiguity and to explore its scope and application as a variable. We focus here on (a) the process of theory development, inductive and deductive, by which the construct of boundary ambiguity was identified and validated as a continuous variable within family stress theory; (b) the historical antecedents of the construct; and (c) the interrelationships of the variable with other factors related to stressed families. A major certainty in families is that there will be loss and separation over time. Family boundary ambiguity is presented here as a construct in family research that describes how some families respond to these losses, normative as well as unexpected. Researchers are currently studying situations of missing members, chronic illness, divorce, and adolescents leaving home, all of which share the phenomenon of ambiguous loss. Our basic premise is that it is the ambiguity rather than the event itself that predicts the family level of stress. With this premise, we move to a more general level of abstraction in family stress theory. Rather than focus on specific coping resources for specific events, we posit that focusing on degree of family boundary ambiguity may better explain why a family does or does not cope with loss and therefore may have broader application. If a family cannot clarify who is in and who is out of the family system (as in the case of ambiguous loss and separation), it cannot reorganize; the process of morphogenic restructuring in the system is blocked, and the system is held in limbo. The first theoretical and research papers on boundary ambiguity were presented by Boss (4, 5, 6, 7, 8) and were grounded in work by Buckley (13), Hill (17, 18), and Goffman (14). From a social-psychological perspective, Boss bridged sociology and family therapy to include theory development, reformulation, operationalization, empirical testing, and clinical application to families experiencing high stress from ambiguous loss. This inductive/deductive model for research and theory development is based on Hage's (16) premise that there must be a dialectic between theory, research, and application in the process of theory development. In that spirit, we present the degree of boundary ambiguity as a major stress variable with roots in three disciplines: social psychology, sociology, and family therapy (see Figure 1).

Zombie films, from their very inception, have been the receptacle of the shadow of the western culture. The first zombie film, White Zombie, shows a zombie woman who plays into the original idea of the voudou zombie. In the vodoun tradition, this is a person whose gros-bonange, akin to a soul, has been taken from them by a bokor. This zombie was used as slave. White Zombie, and many films of the 1930's, shows racial tensions between the white colonizers of Haiti and the black slaves. These slaves eventually overthrew their French slavers and formed the first independent nation in Latin America. This severely altered the sugar industry, forcing Cuba to compensate for the lack of sugar plantations under the control of white Europeans.

The present study was designed to examine developmental patterns of identity status change during adolescence and young adulthood through meta-analysis. Some 124 studies appearing in PsycINFO, ERIC, Sociological Abstracts, and Dissertation Abstracts ...

Desde una lectura de género respecto a la relación entre los individuos y la ciudad, este capítulo tiene por objetivo dar cuenta de las principales experiencias cotidianas y significados comunes asociados con el espacio urbano y las calles de la ciudad presentes en mujeres jóvenes universitarias. Basado en una investigación cualitativa, se ha tenido por objetivo estudiar las experiencias cotidianas en la calle en relación con la expectativa de igualdad de trato como ideal, en el caso específico de mujeres jóvenes universitarias en Santiago de Chile. El capítulo busca argumentar que la relación entre las jóvenes y la ciudad se caracteriza por un importante uso del espacio, el cual si bien está plagado de connotaciones negativas, de carácter violento y peligroso – sobre todo concentrado en el llamado acoso callejero-, éste es enfrentado de manera crítica y activa por parte de estas mujeres en tanto se reconoce a la ciudad como lugar de goce y de derechos. La ciudad se revela desde esta última perspectiva como un importante lugar de distracción y de encuentro positivo con los otros, un lugar central de uso para sus actividades comunes y ordinarias. Para argumentar esta tesis, este texto se divide en tres partes. En primer lugar, se presenta una caracterización del escenario y del sujeto de estudio, por un lado, las principales transformaciones de la ciudad de Santiago, y por otro lado, algunos de los elementos que se plantean entorno a la discusión de las juventudes en el caso de la sociedad chilena. En segundo lugar, se presentan los principales rasgos de las experiencias de las mujeres jóvenes, las cuales se estructuran, a modo de subjetivación de la experiencia, desde el género y el ser mujeres. A continuación, en tercer lugar, se presentan las expectativas y percepciones del espacio, la calle, y de las interacciones. Finalmente se concluye con una reflexión en torno a la estrategia de estudio utilizada y sus aportes al debate del acoso callejero.

In this paper, I use comparisons of Freud, Loewald, and Plato to explore what it means to individuate and to desire in a world of frustration, pain, and loss. The metaphors of the "wheel" versus the "ladder" present basic images for Freud's tragic conception of a person's emerging into a world of pain, transience and loss, in contrast to Loewald's sense of individuation as an increasing attainment of individual ego and world enrichment, constructed from metabolized grieved objects. I then argue that Plato's Symposium offers comparable visions of the possibilities of love, and that the juxtaposition of Freud and Loewald can be connected to ancient philosophical considerations. The paper begins by examining the implications of the two thinkers' treatments of the "oceanic state" (primary narcissism), then compares these to the speeches of Aristophanes and Socrates/Diotima. The conclusion touches on the relevance of the juxtaposition to the Platonic distinction between philosophy and poetry.

This paper is a conceptual framework for comprehending how the shift in people’s access and choices in news, entertainment, and other information, changes people’s media consumption habits; thwarts many Mass Media business models and practices; and proposes that a shift is underway from the Mass Media of the Industrial Era and to the computer-mediated Individuated Media of the Informational Era. This epochal shift, resulting in most people having nearly instantaneous access in hand to more information than has before been printed or broadcast, is the greatest change in the history of media. It is already causing profound political, industrial, and societal effects and changes worldwide.

The objective of this study was to test our alternative interpretation of the separation-individuation hypothesis. This interpretation states that separation from the parents is not a precondition for individuation, but rather separation and individuation are two parallel processes of development during adolescence. We investigated our interpretation in two ways. Firstly, we looked at descriptive age differences in parental support and development of relational and societal identity. Secondly, we investigated the variation with age of the associations between parental support and emotional adjustment, and identity and emotional adjustment. Data of a representative Dutch sample of 2814 adolescents, aged 12-24 were used. In both cases, the findings supported our interpretation of the separation-individuation hypothesis and similar results were found in the descriptive analyses and the structural equation models. Parental support decreased with age, and so too did its association with emotional adjustment. In other words, as adolescents become older, they experience less parental support, while its importance for their emotional adjustment also declines. The opposite pattern was observed with respect to identity development: as adolescents become older, their relational and societal identity commitments develop, and the degree to which these commitments are developed also becomes more important for their emotional adjustment.

To examine the cross-cultural validity of the "Separation-Individuation Test of Adolescents," in the first stage the test was administered to 9 th to 12 th grade Arab adolescents in Israel (N=580). In the second stage the "Multigenerational Interconnectedness Scale" was administered to 428 subjects taken from the original sample, as an external criterion. Principal factor analysis revealed that the Practicing mirroring, Dependency denial, and Rejection expectancy dimensions have good internal-structural validity. The Teacher enmeshment, Peer enmeshment, Nurturance, and Healthy separation dimensions obtained moderate internalstructural validity. The items of each of the Separation anxiety and Engulfment anxiety dimensions did not converge in one factor. Only four dimensions of the test obtained good Cronbach's coefficient alpha. The coefficients of the other dimensions were moderate. The external criterion validity was too low. These results indicate that the reliability and validity of the scale are not sufficiently good to merit application of the scale to Israeli Arab adolescents. The results raise serious cautions concerning the application of the theoretical constructs of SITA across cultures.

In this study, we examined the constmct of the imaginary audience (Elkind & Bowen, 1979), presumably a precipitant of adolescent egocentrism, as it relates to public individuation and self-consciousness. We hypothesized that the imaginary audience inhibits public individuation and represents a critical form of public self-consciousness. We also argued that the imaginary audience is a normal aspect of early adolescent development that diminishes in the context of secure parental relationships by late adolescence but remains salient if these relationships are insecure. These hypotheses were examined in a cross-sectional study of 850 adolescents in the 7th, 8th, 9th, and 12th grades. Support was generally found for the hypothesized relations. The validity and limitations of the imaginary audience and public individuation constructs are discussed, along with more general theoretical issues concerning adolescent self-consciousness. Concern with how others view one's self is a characteristic of both maturity and conformism. To be without concem or perspective with regard to others' viewpoints is to be socially insensitive and/or immature. However, to be dominated or preoccupied by what others think can be antithetical to autonomy and self-direction, i.e., represents conformity.

profound indebtedness to Leslie Francis (from the empirical side), Sarah Shaw and Nick Swann (from the Buddhist Studies side), who have offered their time, encouragement and expertise at each stage; to the abbots of Dhammakaya branch temples in the UK and US who have facilitated research and to the Nimityongsakul family who have helped with data gathering at the Meditation Center of Alabama. May all who have helped share in any spiritual merits arising from this work (but if, in this dissertation, there remain shortcomings, the present author accepts them entirely as his own).

In 1923, Sandor Ferenczi wrote a paper entitled 'The dream of the clever baby', in which he identified a phenomenon he discovered through his clinical work: the notion that young children who had been traumatized often had accelerated developmental characteristics that led them to acquire highly acute sensitivities and intuitions-in short, wisdom beyond their years. He characterized them as 'wise' babies. Similarly, C. G. Jung, with Karl Kerenyi, (1949) elaborated a myth known as the 'divine child'-identifying an archetype which activates healing and intuitive understanding in children and adults. In their work, Jung (and Kerenyi) explored the 'divine child' archetype from a mythological and a psychological perspective. The following paper elaborates aspects of Ferenczi's 'wise child' and Jung's 'divine child', comparing and contrasting them, and suggesting new perspectives on the connections between Ferenczi's and Jung's theoretical and clinical perspectives, and the two men themselves. As well, and specifically, the paper explores a comparative understanding of the development of two different modalities of early psychodynamic concepts with regard to children and their response to trauma, aspects that continue through theoretical and clinical practice today.

From my current vantage, my “journey of becoming” remains shrouded in mystery, defined as much by the unknown before me as the lived experiences behind.  Yet, throughout my life, the experiences of undeniable synchronicity—and the spiritual frameworks I have gathered to shed light on these events—have given me a certain grounding in this world and a sense of trust in life’s unfolding.  While I am hesitant to suggest that I am privy to life’s design, as I reflect, I can discern moments that have propelled me into unexpected trajectories that I could never (or would never) have consciously orchestrated.  Much to the dismay of my conscious mind, it feels at times like life itself is moving through me towards the fulfillment of some greater “plan.”  Is it perhaps, as James Hillman proposes, that the image of my destiny exists in its aesthetic whole at each juncture, lulling me down into its fulfillment?  Or is it instead, as asserted by Victor Frankl, that I am freely responsible to answer to the “assignment” of my life?  Or maybe, in the intimation Carl Jung, am I engaged in the process of individuation as I plumb the unconscious depths towards realization of my Self?  Engaging with each of these perspectives, I embrace the idea that there is a meaning to this life that far exceeds the controlling measures of my mind and ego.  It is this meaning that I wish to honor as I traverse the timeless landscape of my soul’s becoming and seek to glimpse the coherent “image” that is my Truth.

A purpose for this study is to explore creative interventions that can help women on their individuation path, based on personal exploration. This exploration utilizes the Jungian concepts of myth and archetypes, in connection to Jean Shinoda Bolen's work (2014) on archetypes and myths of seven Greek goddesses. The paper applied an existential and transpersonal therapy approach in addition to Carl Jung's psychoanalytic theory as a framework when analysing the artwork. Internal pathways of the self were explored through feminine archetypes of the Greek goddesses, art making and analysis of the artwork. For this arts-based inquiry researcher used Moustakas (1990) design, methodology and applications for heuristic research. Data was collected and analysed over seven weeks as a response to the archetype and it included; active imagination, dialoguing, making art, archetypal reflectivity, writing poetry and a journal about the process. Every week included theoretical and practical exploration of one archetype. Processes included understanding the persona, understanding the duality of each archetype, and a self-exploration of shadow work. Exploration used the sacred power of the feminine, rituals, myths, creativity and its transformative power in the process of becoming whole and to promote ownership of an individual's whole Self, and the balance of self-work and internal process. Findings from this study indicate that this process can help adult woman with: self-awareness and self-discovery, individuation, and feminine identity development.

The three-year-old's mode of expressing separation distress, observed during nursery school adaptation, was explored in relation to parental child-care styles. The father-child relationship and the nature of parental differences were associated with the quality of nursery school adjustment, as illustrated by case reports. Implications for a broad conceptualization of parental functioning are discussed within the context of relevant literature.

We focus our review on three universal tasks of human development: relationship formation, knowledge acquisition, and the balance between autonomy and relatedness at adolescence. We present evidence that each task can be addressed through two deeply different cultural pathways through development: the pathways of independence and interdependence. Whereas core theories in developmental psychology are universalistic in their intentions, they in fact presuppose the independent pathway of development. Because the independent pathway is therefore well-known in psychology, we focus a large part of our review on empirically documenting the alternative, interdependent pathway for each developmental task. We also present three theoretical approaches to culture and development: the ecocultural, the sociohistorical, and the cultural values approach. We argue that an understanding of cultural pathways through human development requires all three approaches. We review evidence linking values (cultural values approach), ecological conditions (ecocultural approach), and socialization practices (sociohistorical approach) to cultural pathways through universal developmental tasks.

This paper presents a conceptual framework that is designed to help clinicians and researchers organize their observations of the complex network of interconnected sequences of behavior and thinking that constitute family interactions. This framework distinguishes four classes of recursive sequences, each of which is defined by its period, i.e., the amount of time it takes for a sequence to complete one cycle. The shortest sequences (S1) are those face-to-face interaction patterns that range in length from seconds to an hour. S2 sequences are played out over one day to one week, often depending on the routines of the family. S3 sequences range from several weeks to a year, and S4 sequences are those patterns of interaction and thought that repeat from generation to generation.

En este capítulo se parte de la existencia de varios tipos de individualismos,
y en especial la crítica que hace Durkheim a Spencer y su idea de que
la existencia de individuos fundamentalmente egoístas eran básicos para la
conformación de la sociedad. Durkheim mostraba que, de ser los individuos
como los describía el utilitarismo inglés, las sociedades se desintegrarían.
Además, ese tipo de individuo no podía ser el fundamento de la sociedad,
por cuanto actuaba a través de productos que ya son sociales (lenguaje, jerarquizaciones,
valoraciones morales). No obstante, la expansión del neoliberalismo
en las últimas décadas ha hecho un tótem de esta versión filosófica
del pequeño burgués, y ha conllevado una glorificación del Mercado
como espacio de realización de las aspiraciones individuales.
Esta comprensión del Mercado como un santuario para el individuo ha
provocado que cambie la valoración de la intervención estatal en la economía
y en la provisión de bienes, servicios y derechos. Siguiendo a Durkheim,
se propondrá que “lo público” pasa a verse como algo profano que es necesario
contener y mantener aparte del Mercado. Esto ha propiciado que los
neoliberales crean que el Estado debería centrarse en el castigo, de manera
que, al menos, sirva para proteger al Mercado. Como, además, esta expansión
de las funciones e instituciones punitivas se hace en torno a un modelo
de individuo que delinque buscando una maximización de costes y oportunidades,
propicia un aumento en la severidad del sistema de penas.

Pour lire le traité de Duns Scot, le principe d'individuation, cet ouvrage étudie d'abord comment le problème a surgi, puis il commente, paragraphe par paragraphe, sa subtile argumentation, enfin il revient sur les présupposés métaphysiques qui rendent possible la position de Scot.

(Please cite the final version published in the BJHP. ) In chapter IX of the Principles, Anne Conway claims that her metaphysics is diametrically opposed to those of Descartes and Spinoza. Scholars have analyzed her rejection of Cartesianism, but not her critique of Spinoza. This paper proposes that two central points of Conway's metaphysics can be understood as direct responses to Spinoza: (1) the relation between God, Christ, and the creatures in the tripartite division of being, and (2) the individuation of beings in the lowest species. I will argue that Conway, in criticizing Spinoza's identification between God and nature, defends a paradoxical monism, and that her concept of individuation is a reductio ad absurdum of Spinoza's criterion of identity in the individuation of finite modes.

Blos has eonceptua|ized adoiesccr~ce as the stage when a second process of separation individuation takes place. It is assumed that maturational processes like pbysleal and sexual development combined ~vith high'er levels of thinking play a dominant role in this process enabling the dlse~.gagement of the ado|eseent from the family. Various andttmns m;ty force the adolescent to stay closer to hi~her f~ interfere with the adolescent's ~ation. It is su~ggested that the nature of the interference ~ on whether the handicap is physical or cognitive~ Both cond~ons" appear to have differential effects on the separation indlvlduation process, The influences of various parental attitudes are also discussed.

The researcher aims to examine her own creative identity as a photographer by producing a series of photographic self-portraits that seeks to develop her visions of the future. Through reflecting on her vocation as an artist and immersing herself in the study of active imagination, the researcher/photographer proposes to explore the realm of art therapy practices and to generate a self-educational experience that promotes an encounter with her own symbols of transformation in order to gain a new awareness of her creative self. The narrative of this practice of self-portraiture will possibly provide others in the field of photography (artists, educators and students) with an empowering methodology of creative inquiry towards authorship in their practice, one that prospects the alignment of the development of the self as an individuation process with the abilities and capacity to engage
with the photographic medium.

The conceptions of jealousy used by philosophical writers are various, and, this paper suggests, largely inadequate. In particular, the difference between jealousy and envy has not yet been plausibly specified. This paper surveys some past analyses of this distinction and addresses problems with them, before proposing its own positive account of jealousy, developed from an idea of Leila Tov-Ruach (a.k.a. A. O. Rorty). Three conditions for being jealous are proposed and it is shown how each of them helps to tell the emotion apart from some distinct species of envy. It is acknowledged that the referents of the two terms are, to some extent, overlapping, but shown how this overlap is justified by the psychologies of the respective emotions.

The article raises the hypothesis that the activity of imagination cannot be fully described by a functional description. To this end, two positions are analyzed: the philosophy of Cornelius Castoriadis, who emphasizes social imaginary and radical imagination, is juxtaposed with Gilbert Simondon’s theory of cyclic and genetic images. Castoriadis’ consideration reveals the specific character of indeterminacy, found in the work of imagination, which enables the coexistence of contradictions in psyche. Based on this reading I propose to perceive imagination through a semi-deterministic take. Whilst it is also possible to see an effort to overcome functional determination in Simondon’s theory, the latter also offers a way to interpret the imagination beyond the anthropological realm. The image ensures the field of mutual potentiality between organisms and their milieus, and this relationality is never fully determined, but rather semi-determined. Thus, by providing the tools for rethinking of determination and functionality, the juxtaposition of Castoriadis and Simondon enables to speculate on the need of a possible concept of sociobiological imagination.

The authors conducted 2 studies of 9th-grade Israeli adolescents (169 in Study 1, 156 in Study 2) to compare the parenting practices of conditional positive regard, conditional negative regard, and autonomy support using data from multiple reporters. Two socialization domains were studied: emotion control and academics. Results were consistent with the self-determination theory model of internalization, which posits that (a) conditional negative regard predicts feelings of resentment toward parents, which then predict dysregulation of negative emotions and academic disengagement; (b) conditional positive regard predicts feelings of internal compulsion, which then predict suppressive regulation of negative emotions and grade-focused academic engagement; and (c) autonomy support predicts sense of choice, which then predicts integrated regulation of negative emotions and interest-focused academic engagement. These findings suggest that even parents' use of conditional positive regard as a socialization practice has adverse emotional and academic consequences, relative to autonomy support.

The aim of this text is to compare Simmel's and Marx's notions of two subjective faculties, desire and intellect, and the role each plays in modern capitalist societies. While Simmel understands the faculties as individual, Marx's critique of political economy presents their social, public, and trans-individual character. These two perspectives differ over the particular economic sphere in which we ought to locate the social production of subjectivity. Simmel locates such production in market exchange, the formal, symbolic expression of which is money, thereby leading to the notion of an intersubjective social reality as the effect of monetary relations between desiring and calculating individual subjects. Marx, for his part, treats both desire and intellect as trans-individual faculties, and locates the social production of subjectivity in the sphere of production as subsumed under capital.

Downloaded from 242 the individualism and collectivism constructs often ask for the simplest (shortest) way to measure these constructs. Unfortunately, the constructs are too broad for easy measurement. The broader the construct the lower the fidelity . In collectivism research, when the in-group was narrow (e.g., the country) as in study of patriotism, the alpha was high, r = .95. Similarly, when the focus was on the measurement of only an aspect of the constructs (e.g., the interdependent or independent self)-as in the work of Singelis (1994), , and Gudykunst, Matsumoto, Ting-Toomey, Nishida, and Karimi (1994)-as many as 40 items measured each construct, with alphas about .70 and sometimes larger than .80. But when the topic was broad (e.g., included many in-groups) and the number of items corresponding to each aspect necessarily small, the alphas rarely exceeded .70.