SOME THOUGHTS ON PSYCHOANALYSIS AND ETHICS

The author attempts to establish a framework for understanding the contribution of psychoanalysis to ethics through examining the work of certain philosophers, especially Kant. After reviewing the development of Freudian thought and going beyond the ‘psychoanalysis and/or psychiatry?’ question, he asserts that the space of the psychoanalytical cure revolves around an ethical problem. Thus, the limits of analysis should be determined by the subject's capacity for developing a structure of belief in the unconscious, with the concomitant capacity to go beyond equivocation in respect of an ethical conflict that underlies all cases where psychical suffering is manifested. Indeed, only human beings are called upon to deal with an ethical paradox “equally a logical one”which could be stated thus: there is Good in Evil and Evil in Good. This ethical paradox is the consequence of human subjection to the constituent laws of the Oedipus complex, which distances the human being, in his/her dealings with Evil and with Good, from any naturalist stance. In respect of the cure, then, we must take into account that Evil does not proceed from any particular drive‐based characteristic, but is rather the expression of specific subjection to an unconscious Other, towards which it directs its affects. Finally, the author proposes a principle that emerges from the preceding discussion: let us not impute to or place in the Other our own subjective splitting or pain at existing.     

PSYCHOANALYSIS IN CHINA: AN ESSAY ON THE RECENT LITERATURE IN ENGLISH

Using extensive quotation, the author reviews the introduction and current state of psychoanalysis and psychoanalytic psychotherapy in China from the vantage point of recent publications in English. Psychoanalysis was briefly introduced to China before the Communist era, then forbidden, and has experienced an accelerated reintroduction since the late 1980s. The author briefly summarizes the cultural and historical background of China relevant to the introduction of psychoanalysis, the traumatic history of China, and the deep structure of thought and philosophical differences from Western culture that challenge a simple imposition of psychoanalytic ideas and practice, and some psychological effects of rapid cultural change throughout China. Training programs in China, the general enthusiasm for analysis among the Chinese, and a number of notable contributions by Western and Chinese authors are discussed. Also surveyed are the use of distance technology for training and treatment, the personal experience of Chinese senior and junior colleagues, and ongoing challenges to the continuing growth of psychoanalysis and analytic psychotherapy in China.     

我国生理心理研究工作的历程及几个基本问题的回顾

新中国成立以来,我国心理学工作者以马列主义、毛泽东思想为指导,对于如何开展科学心理学研究工作,以便更好地为社会主义服务的问题,曾进行过不少的工作和争论。心理活动的生理机制问题,也即生理心理的工作,也是其中之一。本文试图以三十年来的科研实践为基础,对这个领域的工作,作一概略的历史回顾并就有关的几个心理学基本问题加以简要评论。回顾和评论过去是为了展望未来,希望能因此而引起争鸣,促进问题的深入探讨。     

PSYCHOANALYSIS IN SCANDINAVIA: PART ONE

During recent years, the neurosciences have entered into a dialogue with psychoanalysis, which has opened new perspectives for their integration. Despite these developments, reservations remain concerning the reducing effects of the neurosciences by overtly or covertly hiding the core elements of psychoanalysis. However, Freud made an explicit parallel between psychoanalysis and physics in their relationship with the unknown reality, and in their task of filling in gaps in knowledge. Freud's epistemological view implies that the relationship with the unknown reality unites rather than separates psychoanalysis from other sciences. On the other hand, in the clinical realm, Freud emphasized the autonomy of psychoanalysis. Instead of offering causal explanations, the value of the neurosciences to psychoanalysis depends on how well the knowledge derived from them can be integrated in psychoanalysis and given a clinical meaning. The primacy of clinical relevance also pertains to the findings of empirical outcome research.     

ON McCAULEY'S WHY RELIGION IS NATURAL AND SCIENCE IS NOT: SOME FURTHER OBSERVATIONS

Robert McCauley's Why Religion Is Natural and Science Is Not provides a summary interpretive statement of the standard model in cognitive science of religion, what I have previously called the HADD + ToM + Cultural Epidemiology model, along with a more general argument comparing religious cognition to scientific thinking and a novel framework for understanding both in terms of the concept of the maturationally natural. I here follow up on some observations made in a previous paper, developing them in light of McCauley's own response to my previous arguments.     

THE DISSOCIATIVE TURN IN PSYCHOANALYSIS

In his response to the Roundtable Discussions on what is effective in psychoanalytic psychotherapy, the author focuses on the renewed interest in the concept of dissociation that began to emerge toward the end of the 20th century. A contemporary psychoanalytic position informed by the impact of developmental trauma has led to an understanding of and interest in the dissociative mind. The actuality of trauma during infancy and early childhood is recognized as a key factor leading to the emergence of dissociative processes, the potential dissociative structuring of the mind, and mind being characterized by multiple, discontinuous, centers of consciousness. The therapeutic goal in the psychoanalytic work with fragmented patients is to establish communication and understanding between the dissociated self-states. The author offers two brief clinical examples of working with dissociated self-states.     

APPRECIATING DIFFERENCE: ROY SCHAFER ON PSYCHOANALYSIS AND WOMEN

The author describes and appreciates Roy Schafer's critique of Freud's view of female psychology and his other contributions to the psychoanalytic literature on women, noting his then‐novel emphasis that took into account social and cultural factors in analytic treatment. She relates the influence on Schafer's work of his ambiance in that era: the Yale University Student Health Services during the social turmoil of the 1970s (where she was his supervisee), with the university becoming coed, as well as the theoretical plurality even in the early days of the Western New England Psychoanalytic Institute.     

BUDDHISM AND PSYCHOANALYSIS: A PERSONAL REFLECTION

Around 600 BC Siddhartha Gotama practiced intensive meditation for several years and found a way for people to cultivate a sense of equanimity, wisdom, and compassion in their lives. Around 1900 AD Sigmund Freud undertook several years of intensive self-analysis and developed theories and therapeutic techniques for understanding how the unconscious operates in our lives to perpetuate neurotic suffering, and how we might gain insight and relief from that suffering and be more free to move toward our potential in this life. This article gives an overview of Buddhist theory and practice, gives an account of the author’s personal journey through both disciplines, and then point outs the similarities and differences in them, leading to an integration of elements of these two paths of exploration of the psyche, for the purpose of mutual enrichment.Dr. Nichol is a graduate of the Menninger Clinic and the Houston-Galveston Psychoanalytic Institute, and he is in private practice.