PSYC 4520 1st Edition Lecture 10Outline of Last Lecture I. Erik EriksonA. Who was Erik Erikson?B. Erikson’s concept of the egoC. Personality development throughout the life cycleII. Karen HorneyA. Who was Karen Horney?B. NeurosisC. Feminine psychologyOutline of Current Lecture I. Application: Psychoanalytic Theory and ReligionA. Freud’s viewsB. Jung’s viewsC. Fromm’s viewsII. Assessment: Personal NarrativesA. Measuring personality with personal narrativesB. Generativity and life storiesIII. Strengths and Criticisms of Neo-Freudian TheoriesThese notes represent a detailed interpretation of the professor’s lecture. GradeBuddy is best used as a supplement to your own notes, not as a substitute.A. StrengthsB. CriticismsIV. Identity StatusA. James MarciaV. Anxiety and Coping StrategiesA. The age of anxietyB. Freud’s view of anxietyVI. Coping with AnxietyA. Coping strategiesVII. Types of Coping StrategiesA. Active strategiesB. Avoidance strategiesVIII. How Effective are Coping Strategies?A. Active vs. avoidance strategiesB. Coping flexibilityIX. Psychoanalytic Concepts and AggressionA. Freud’s view of aggressionB. The frustration-aggression hypothesisC. CatharsisD. Indirect outlets of aggressionX. Frustration and AggressionA. Different research findingsB. A new viewXI. Displacing AggressionA. Experimental findingsB. Triggered displaced aggressionXII. Catharsis and AggressionA. The relationship between catharsis and aggressionCurrent LectureI. Application: Psychoanalytic Theory and ReligionA. Freud’s viewsi. Freud understood that organized religion comforted the uneducated, but disliked its acceptance by intelligent people.ii. To him, religious behavior is a form of neurosis; it begins with a baby’s longing for a protector (father figure). To Freud, religion is a type of collective wish fulfillment. To protect ourselves from the world, we project our imagined savior outward in the form of God: an unconscious father figure created in an infantile way to make us feel secure.B. Jung’s viewsi. Jung wavered between favorable/unfavorable impressions of religion. Near the end of his career, he took a more favorable approach, noting that religion often gives people security and a sense of purpose.ii. Jung said the question of God’s existence was outside the realm of science; he was interested in humans’ eternal need to find religion. Why do religion/the idea of God occur in all cultures? He said that each of us inherits a God archetype in our collective unconscious, causing Godlike images to surface in dreams, folklore, art, and experiences. We can conceive of a God, find evidence for His existence, and have religious feelings as we were born with an unconscious predisposition for Him.iii. Scholars debate whether Jung meant that God exists only in our collectiveunconscious and is thus a myth; he sometimes appears to argue that God exists only in the mind, but other times not.iv. Jung said that organized religions use archetypal symbols in promoting themselves: he described Christ as a symbol, with the four points on the cross representing the good-vs.-bad and spiritual-vs.-material aspects of our being. He said that (with art and sculpture) religious symbols are often found in our dreams and in the hallucinations of psychotic patients.v. Jung said that many patients seek psychotherapy when religion fails to provide reassurance: psychotherapists now have the role of the clergy. Hesaid that both psychotherapists and religions have their own practices to achieve the same goal (confession, absolution, forgiveness, etc.).C. Fromm’s viewsi. Erich Fromm was a neo-Freudian also interested in the human need for religion. He said people turn to religion to escape powerless/lonely feelings—not out of devotion but in search of security. The awareness that we are individuals, responsible for ourselves and for finding our own meaning in life, is scary, and religion provides an escape.ii. He distinguished between authoritarian and humanistic religions. The former say that we are under the control of a powerful God, while the latter emphasizes God as a symbol of our own power. Fromm argued that authoritarian religions deny people personal identity, but humanistic religions give an opportunity for personal growth; so, he condemned some religions while approving of others.II. Assessment: Personal NarrativesA. Measuring personality with personal narrativesi. Researchers sometimes ask people to tell their life stories or some critical parts in that story. When people tell stories about themselves, especially those that supposedly shaped them into who they are today, they reveal their personalities in a telling way.ii. Researchers who examine personal narratives typically interview participants (though sometimes clients write responses to questions). Inmost cases, participants describe scenes from their life; then, researchers turn these descriptions into data that is used to compare people and test hypotheses. First, interviews are recorded/transcribed. Next, judges review the responses and code the stories according to preset criteria (e.g. a judge may count the number of times certain themes are mentioned or place the stories into a predefined category). In most cases,two or more judges independently code the stories, and if they agree on most of their assessments, the ratings are considered reliable and useful. If not, then it is impossible to know which assessment is correct, and either the coding criteria must be clarified or the judges retrained. iii. Scores from personal narratives tend to be consistent over time, but researchers ask how much credence should be given to these accounts. How accurately do people portray their life stories? A memory could be hazy, or participants may remember the good times and overlook the bad. Researchers note that personal narratives are not all accurate, but what people choose to remember and the way they construct their past isthe important thing. The fact that an individual thinks something shaped his or her life is more important than whether it actually did.B. Generativity and life storiesi. Psychologists have found that personal narratives are useful for studying Erikson’s stages of personality development, especially the 7th stage (generativity vs. stagnation). He said that middle-aged adults are sparked to develop a sense of generativity by obtaining personal satisfaction and enrichment through the influence they have on the next