Integrative Psychological and Behavioral Science最新文献

In this paper it is argued that cultural psychology today requires a fundamental reorganization. Based on the theories formulated by Anokhin, Vygotsky, and Luria, a program for cultural psychology to become a true psychology is formulated. Several steps, all discussed in some details in this paper, are needed to come up with a coherent set of ideas how to proceed with cultural psychology. First, it is necessary to define the object of studies, culture, psyche, and cultural psyche. Next, there are different epistemologies applied in psychology today. The best justified structural-systemic epistemology must be selected to proceed. This allows, third, to create methodology, a science of methods, which does not exist in mainstream psychology today. Fourth, it must be understood that psyche is a very complex unitary phenomenon. Cultural psychological theories must be built on the basis of multiple approaches to the study of psyche, among them comparative psychology, developmental psychology, educational psychology, cognitive psychology, cultural psychology, anthropology and ethnography, clinical and neuropsychology, social psychology. Unitary theory must be created that allows to understand how results of studies from different approaches consistently complement one another. Theories that are not supported from multiple perspectives are incomplete or wrong. Fifth, the progress of any science is grounded with discovering questions necessary to answer. How to ask questions and how to discover what questions should be answered, is another important theme to be developed. Finally, cultural psychology may become a most practical science if the essence of cultural psyche is scientifically explained.

This paper introduces Speech Act Deflection and Misalignment Analysis (SADMA), an AI-assisted methodology for identifying conversational misalignments that reveal underlying interpersonal dynamics. Grounded in a "meaning-as-a-response" framework-combining Conant's information theory and Bakhtin's dialogism-SADMA analyzes utterance-response pairs to detect deflection points where expected conversational trajectories break down. By leveraging a Large Language Model to identify speech acts and goals, SADMA offers objective insights into subjective meaning-making. Applied to Noël Coward's Private Lives, the method highlights patterns of relational conflict and miscommunication. SADMA provides a systematic tool for analyzing conversational breakdowns in psychology, social science, and literary studies.

Relational crises are difficult to understand, partially due to the lack of methodologies for studying small systems. For example, a small dynamic system such as a married couple is, on the one hand, irreducible to the psychology of its components and, on the other hand, too small for modeling through the statistics of large systems. To address the challenge of modeling a relational crisis, and by drawing on the work of Bakhtin, I present a methodology that exposes the diverging perspectives of a couple. The methodology is illustrated through a careful micro-genetic analysis of Bergman's seminal drama "Scenes from a Marriage".

Extreme experiences lie at the edges of human existence-and precisely for that reason, they demand the attention of psychology and psychotherapy science. However, in this context, extremes are often interpreted as pathological deviations from an assumed norm. This article argues for a conceptual re-evaluation: extremes should not be understood primarily as symptomatic distortion or disorders, but as potentially meaningful states that are relevant to psychological development. Building on historical, theoretical, and empirical perspectives, an integrative framework model is proposed that analyzes extremes as multidimensional constructs: First, the dimension of intensity describes the extent of emotional, cognitive or physical arousal-from overwhelming overstimulation to emotional numbness. Second, the impact dimension reflects the extent to which an experience can lead to transformation or serve to restore and maintain psychological stability. Third, the demand dimension refers to the mental or physical effort required by a situation, ranging from states of intense exertion to those characterized by ease. Fourth, the control dimension concerns the subjective experience of gaining or losing control. Fifth, the novelty dimension describes the degree of unfamiliarity of an experience within an individual or cultural context, ranging from states of newness to those characterized by ritualism. And sixth, the identification dimension highlights the degree of personal connection to an experience, ranging from strong involvement to detached observation. The proposed model allows for a differentiated view of extreme experiences beyond binary categories such as "normal" vs. "clinically significant." It understands extremes as a fundamental psychological phenomenon with both destructive and transformative potential. The goal is to develop a theory of extremes that is relevant for both psychological research and psychotherapeutic practice.

This paper provides an overview of liminality theory and its relevance to the study of sensemaking in and about crises. It sketches a model of liminal metastability as a way of thinking about disrupted equilibrium within psychosocial systems. Liminal metastability presupposes a reality composed of a complex array of forms of process, and hence calls for a relational process ontology. In developing the concept of liminal metastability, the paper discusses and critiques Weick's account of sensemaking in crisis. It also discusses the accounts of disturbed equilibrium at play in cognitive dissonance theory and Freud's theory of disruptions to the pleasure and reality principles.

In this manuscript, concepts, issues and resolutions that call for conscious awareness in research into the unconscious are revisited and reviewed. Historical episodes and episodes of controversial experimentation that are formative rallying points for understanding contemporary attitudes to the unconscious in psychological science, and the impact of historical controversy to contemporary polarisation, are meticulously discussed. The theoretical debates, methodological inquiries and contributing resolutions that have stemmed from these controversies are cited and discoursed. Replicated empirical illustrations, that show how purportedly established and well-known biases persist, and previously unaddressed methodological biases occur, and how we may resolve them, are experimentally demonstrated. We show that resolutions are still pending further advances within the - frequently overlooked - limitations of our current scientific paradigm. As a seminal communication, stemming from engaging with these themes, concepts, issues and resolutions, the contextual importance and research value of a reminding, and combined scholarly-theoretical and applied-empirical conscious understanding of unconscious research is carefully emphasised and accentuated.

Historical analogies (HAs) are cultural tools for making sense of a current situation by drawing comparisons to a past event. Their use in communication and understanding can be observed since ancient times and in societies around the world, especially in times of crisis. The present paper explores the role they played in people's everyday thinking during the COVID-19 pandemic, including what HAs were used, how they changed over time, who used them, and to what effect. To do this it draws on a longitudinal project in Germany that included a national representative survey (N = 1080) and follow-up interviews (N = 38) done at three data collection points. The interviews were coded for HAs, the results of which are presented in three steps: first, an overview of the HAs used and their change over time is given; second, characteristics of the most frequent users are outlined; and third, a case study of the most frequent user is presented. The article highlights the everyday use of HAs by people through time, their social distribution between majorities and active minorities, their link to conspiracy mentality and their personal psychological functions.

Humour plays a significant role as a pragmatic tool in multicultural online interactions, where digital communication fosters both connection and conflict. This paper explores humour's dual nature in bridging cultural divides and the challenges it presents due to varied sociocultural interpretations in digital spaces. The study draws upon Intercultural Pragmatics to examine humour's pragmatic functions, leveraging Relevance Theory and Politeness Theory to analyse its role in creating common ground, softening discourse, and promoting intercultural engagement. The paper further addresses the risks and challenges of humour in multicultural online contexts, including the potential for misinterpretation due to cultural variability, linguistic differences, and the absence of non-verbal cues. Additionally, it discusses the impact of anonymity and online disinhibition, which can exacerbate misunderstandings and provoke conflict. The research also compares synchronous and asynchronous online communication, revealing the different dynamics in humour pragmatics across these platforms. Strategies for effective humour use are proposed, emphasizing cultural awareness, inclusivity, and sensitivity to audience responses. The paper concludes with a call for future empirical research that integrates intercultural insights to refine pragmatic theories, offering practical recommendations for educators, moderators, and cross-cultural communicators. Generally, the study seeks to contribute to the field of intercultural pragmatics by exploring humour's potential in enhancing constructive online communication in increasingly diverse digital environments.

This research examines the reconceptualization of the contemporary psychologist's role through an integrative epistemological approach that reconciles dual specialization in behavior and humanity. The analysis begins with the historical tension between explanation (erklären) and understanding (verstehen) in psychology, identifying how this epistemological dichotomy has systematically fragmented disciplinary identity. Through systematic review of phenomenological, existential, humanistic, transpersonal, and liberation traditions, we develop the Scientific-Humanistic Complementarity Principle (SHCP) as a theoretical framework for integrated psychological praxis. This construct presents transversal implications for academic training, empirical research, and professional intervention. Within the Latin American context, this proposal constitutes an epistemological vindication rooted in the Global South, oriented toward systematic articulation of scientific rigor with ethical understanding and human dignity. The resulting model seeks to establish scientifically rigorous psychology without compromising humanistic commitment, responding to contemporary complexity through preservation of technical rigor and existential depth.

In the present work of intellect, we introduce a novel approach to selfhood, the Onto-Rhythmic Self, situated within a participatory ontology in which Consciousness and Time function not as substrates but as expressive modalities of Being. Through a comparative critique of Husserl's transcendental ego and Dennett's narrative self, we classify four axes of limitation: the Who of subjectivity, the How of temporal articulation, the What of ontological grounding, and the Why of existential necessity. To address such lacunae, we use a multi-layered method combining comparative ontological analysis, phenomenological reflection, and expressive mapping. Such a method discloses the limitations of synthesis (Husserl) and simulation (Dennett) and instead articulate the self as a modulatory field of Being-a dynamic site where rhythm, resonance, and relational articulation converge. The outcome features that the Onto-Rhythmic Self is neither a transcendental subject nor a computational fiction, but an ontological inscription that discloses across neural, cultural, ecological, and quantum strata. Its implications extend across domains: philosophically, it reframes individuation as ontic emergence; clinically, it reorients therapy toward rhythmic re-attunement; and artistically, it reconceives creation as ontological modulation rather than symbolic representation. By restoring depth, relational presence, and semantic coherence to the discourse on selfhood, through the Onto-Rhythmic Self, we add a structurally rigorous and experientially faithful grammar of consciousness, which is a new mode of listening to the rhythm of Being.