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.     

ETHICS OF BEWILDERMENT

An ethics of bewilderment, which differs dramatically from the more familiar ethics of ease, is best understood through poetic presentations. Using examples drawn from Chinese and Western sources—notably Du Fu and Dante—this inquiry treats bewilderment as both an emotion and a virtue. Both these forms of bewilderment involve an acknowledgment of how minimal is the ethical confidence we have, given the feelings we have and the judgments we must make, but they also extend in productive ways the implications of that acknowledgment.     

ORGANISATIONAL AND EDUCATIONAL INTERNAL IMPEDIMENTS OF PSYCHOANALYSIS: CONTEMPORARY CHALLENGES

Our psychoanalytic discipline originated, has evolved and is still located within a congregational network that blends and binds together, in an inextricable and contradictory way, the missionary mandates and commendations of a 'movement' and a 'cause' with the inherent prerogatives and functions of academic professions and sciences. In this paper the author explores the consequential past and present impedimenta of this organisational and educational syncretism, for six fundamental dimensions of action for psychoanalysis. Subsequently, the nature of a proposition is delineated, suggesting a reorganisation, local and international, to address what the author visualises as five of our most pressing contemporary challenges: a) an autonomous university educational model, freed from regressive societal-political inertias, enabling us to abandon our seclusive monasticism; b) the consolidation of an epistemological frame of reference, idiographic and nomothetically substantiated against our cumulative inductivism, which is the seedbed of our sectarianism, cross-sterilisation and pseudo-ecumenism; c) local and external educational and professional systems of accreditation and certification, independent from affiliation and membership privileges of our supraordinate ecclesia; d) social relevance and community presence, moving away from our meaningless organisational and educational cloistering; and e) a local and international functional and interdependent reorganisation, in the context of sovereignty and integrity, in contrast to our prevalently crusading and indoctrinating homogamous pathological co-dependency. The author concludes that only a harmonisation of objectives and administrative structure might loosen the talons of faith that keep us retrogressively tied to our past.     

VARIETIES OF VIRTUE ETHICS

The revival of virtue ethics over the last thirty-five years has produced a bewildering diversity of theories, which on the face of it seem united only by their opposition to various features of more familiar Kantian and Utilitarian ethical theories. In this paper I present a systematic account of the main positive features of virtue ethics, by articulating the common ground shared by its different varieties. I do so not to offer a fresh defence of virtue ethics, but rather to provide a conceptual map that locates its main claims and arguments in relation to those of rival theories, and identifies its distinctive contribution to contemporary ethics. I set out six specific claims which are made by all forms of virtue ethics, and I explain how these claims distinguish the theory from recent character-based forms of Kantian ethics and Utilitarianism. I then use this framework to briefly survey two main strands of virtue ethics which have been developed in the literature.¹     

PSYCHOANALYSIS AND THE ARTS: THE SLIPPERY GROUND OF APPLIED ANALYSIS

The ways in which today's psychoanalysts approach art closely follow the avenues opened by Freud a hundred years ago. Drawing mainly on Freud's studies on Jensen's Gradiva (1907) and on Leonardo da Vinci (1910a), the author examines the main paradigms he used in discussing artistic activity, including his doubts and hesitations. Present‐day approaches to art are then examined via a discussion of the advantages and pitfalls of psychobiography, of the case study, and of textual approaches. The author makes a case for the type of interdisciplinary dialogue in which the goal is to establish a cross‐fertilization between psychoanalysis and other fields of knowledge while striving to avoid hypersaturation of a work of art in order to foster expansion of the mind.     

THE ETHICS OF LAND RESTITUTION

Many indigenous communities were dispossessed of their land during the period of colonial rule. This long process resulted in forced demographic removals and perennial poverty. Nowadays these communities, especially Third World groups, seek redress of this situation through legal processes of land restitution. This process is met by resistance from landowners in these countries, the colonial powers of old, as well as from big corporations that benefited from the dispossession. The investigation undertaken in this article addresses the ethics of land reform from a Christian ethical perspective. The policy of land restitution in South Africa is used as a case study, but the results of this research are also applicable to other parts of the world where land restitution is considered. The article first evaluates the biblical teachings of land and land reform and their implications for modern ethics. In the light of these issues, the article addresses the question of whether land ownership can be considered as a fundamental human right. The article also focuses on the legality of expropriation and dispossession of land for the purposes of restitution. Moreover, guidelines for fair and legal restitution within the context of Christian ethics and legal philosophical principles are proposed.