Creativity,Spontaneity, Impasse,and Leaps of Faith: Reply to Commentaries

In my reply to the commentaries, I address several points of convergence with and divergence from Drs. Danielle Knafo and Philip A. Ringstrom. I clarify my view that while shame can drive the creative process, the thrust of my paper is about ways in which shame can close down access to one's creative potential, as well as creating obstacles to vitality and intimacy in relationships. I expand on how it was indeed a visceral, embodied sense of my own shame which served as an “informant,” as Ringstrom suggests, of Julia's chronic experience of shame, opening a door to our exploration of the repetitive enactments between us. Grounding my understanding of therapeutic action and enactments in a relational perspective, I describe how I view enactments as inevitable and co-created, and reflecting on them collaboratively as a potentially useful opportunity in analytic work. I resonate with Ringstrom and Knafo's belief in the creativity inherent in the psychoanalytic process, and the importance of spontaneity and risk taking, particularly in negotiating impasses in treatment. Finally, I describe Julia's poetic reflections upon reading the paper.     

Process, Content, and Feminist Reflexivity: One Researcher's Exploration

This article explores the unraveling of the relationship between research methodology, process, and content as revealed through my own feminist research project. I examine the evolution of my research process with one participant from a larger study, as I sought to better understand a story she told about racism. First, I address the theoretical underpinnings of feminist reflexivity and research, which challenge traditional paradigms. Next, I present the participant's (a white family day care provider's) story about racism in her practice which was revealed during an interview process. Subsequently, I present a second dialogue around the story in which we (researcher and participant) later engaged. In the process, I analyze my struggles, as a researcher trained in positivist methods, to engage in reflexive research methods. Finally, I evaluate the gains made for me as a researcher in the process and content of research conducted with a feminist reflexive frame and suggest their utility in deconstructing White racism.     

Psychoanalysis, psychoanalytic science, and psychoanalytic research--1986

The present standing of psychoanalysis as a science and the vitality of psychoanalytic research effort are reviewed. The two are interdependent, since the possibilities for empirical research rest on the necessary assumption that psychoanalysis is indeed enough a science to be susceptible to knowledge advance by the (research) methods of science. Concerning our status as a science, I review attacks on our scientific credentials (both from within our ranks and without) by the logical positivists, by the hermeneuticists (a rubric comprising a variety of hermeneutic, phenomenological, exclusively subjectivistic, and/or linguistically based conceptualizations of our field), and the most recent by the philosopher of science, Adolf Grünbaum. I try to demonstrate what I feel to be the failure of each of these assaults, and why I feel there is no reason to see psychoanalysis as anything other than a scientific psychology and, therefore, in theory amenable to empirical research approaches. I then review the history and the current status of these systematic research efforts in psychoanalysis, and the reasons why these have been far less in scope and in accomplishment than has been possible or than has been needed. Here I have focused especially on research involving technique and our theory of change and cure--i.e., research on the analytic process; on what changes take place (outcome) and how those changes come about or are brought about (process).     

Play, agreement and consensus

In this paper I employ the analysis of play to clarify the distinction between an agreement and a consensus, and I argue that it is the conditions supplied by the playful process that enable us to partake in the recognition and creation of truth. Gadamer's hermeneutical truth, unlike propositional truth, speaks of the interpretive act whereby meaning is recognized. This interpretive recognition of meaning is described by Gadamer as an occurrence of interpretive play orgenuine understanding. Regarding Gadamer's conception of truth as modelled on agreement rather than consensus, I demonstrate that it is in the process of play that we achieve the making and maintaining of the conditions that are necessary for agreement, and that the nature of understanding is most clearly revealed by viewing it as a playful process.     

Play,agreement and consensus

In this paper I employ the analysis of play to clarify the distinction between an agreement and a consensus, and I argue that it is the conditions supplied by the playful process that enable us to partake in the recognition and creation of truth. Gadamer's hermeneutical truth, unlike propositional truth, speaks of the interpretive act whereby meaning is recognized. This interpretive recognition of meaning is described by Gadamer as an occurrence of interpretive play orgenuine understanding. Regarding Gadamer's conception of truth as modelled on agreement rather than consensus, I demonstrate that it is in the process of play that we achieve the making and maintaining of the conditions that are necessary for agreement, and that the nature of understanding is most clearly revealed by viewing it as a playful process.     

On Dignity,a Sense of Dignity,and Inspirational Shame

ABSTRACT

The word dignity encompasses more than we can say of it. It is difficult to define, and yet we work with it every day in our offices. I explore various ideas about dignity, and then examine the place of dignity in the process of analysis and therapy. I draw out psychological components of dignity that are often strong themes in our psychoanalytic work. Many patients come to therapy as a result of assaults on their dignity, or from the effects of family situations that are so corrosive that they never developed a sense of their own dignity. For these patients, I think of therapy as a process of either finding or restoring dignity.     

RELIGION,SCIENCE, AND DISENCHANTMENT IN LATE MODERNITY

Late modernity has witnessed a growing semantic shift from “religion” to “spirituality.” In this article, I argue what underlies this shift is a cultural structure I call the religion of the heart. I begin with an explication of what I mean by the “religion of the heart,” and draw on the work of Ernst Troeltsch and Colin Campbell to identify what I take to be its historical antecedents. Second, I analyze the ambiguous relationships fostered between the religion of the heart and the discourses of science and religion, respectively, in late modernity. I illuminate how the social conditions of late modernity undermine or challenge what we conventionally think of as scientific and religious authorities, while at the same time creating existential needs that the religion of the heart is well adapted to meet. I conclude with a brief discussion of the implications of this process, especially as it relates to the sustainability of science and religion, as independent enterprises, in the twenty‐first century.     

Trauma, forgiveness and the witnessing dance: making public spaces intimate

In this paper I explore the concept of forgiveness as a response to gross human rights violations. I present a conceptual examination of the effects of massive trauma in relation to what I refer to as the 'unfinished business' of trauma. Using a psychoanalytic framework, I consider the process of 'bearing witness' about trauma and examine how this process opens up the possibility of reciprocal expressions of empathy between victim and perpetrator. I then argue that, in this context of trauma testimony and witnessing, empathy is essential for the development of remorse on the part of perpetrators, and of forgiveness on the part of victims. Using a case study from South Africa's Truth and Reconciliation Commission (TRC) I clarify the relationship between empathy and forgiveness, and show how the restorative model of the TRC can open up an ethical space and create the possibility of transformation for victims, perpetrators and bystanders. In my conclusion I suggest that forgiveness in politics is the only action that holds promise for the repair of brokenness in post-conflict societies, particularly if, as in South Africa, victims have to live together with perpetrators and beneficiaries in the same country.     

Accentuated,Revealed, and Quotidian Personalities

The psychology underlying individuals’ attempts to pursue a path of growth as a result of death contemplation is the focus of this article. More directly, I attempt to reconcile diverging paths in the study of death awareness and its impact on human experience; specifically, I present empirical and theoretical support for dual-existential systems that are capable of explaining mortality-induced defensiveness predicted by terror management theory (TMT), and mortality-induced growth observed among individuals who contemplate their mortality as a result of illness or trauma. I suggest that individuals process their existence either via a specific and personalized existential system, or via an abstract and categorical existential system. I also suggest that these dual-existential systems begin with differential information-processing styles and end with growth-oriented or defense-oriented motivational states and self-regulatory processes. The psychological and the societal outcomes of processing existential matters via these dual-systems are also discussed.     

Reliabilism,scepticism, and evidentia in Ockham

The aim of this paper is to challenge the reliabilist interpretation of William Ockham (ca. 1287–1347)'s epistemology. The discussion proceeds as follows. First, I analyse the reliabilist interpretation into two theses: (1) a negative thesis I call the Anti-Internalism Thesis, according to which, for Ockham, epistemic justification does not depend on any internal factors that are accessible by reflection; (2) a positive thesis I call the Reliability Thesis, according to which epistemic justification in Ockham depends on the reliability of a causal process through which a given judgment is produced. Secondly, I argue that the Anti-Internalism Thesis fails since Ockham's notion of evidentness (evidentia), which is at the heart of his theory of justification, strongly suggests that he posits an indispensable, internalist element of justification. Lastly, I argue that the Reliability Thesis also fails since not only can there be a reliable but inevident judgment in Ockham's framework, his emphasis on causality is best read not as talk of reliability, but as his emphasis on the relation between reason (or evidence) and what is based on reason.     

CHARLES LYELL,UNIFORMITARIANISM, AND INTERPRETIVE PRINCIPLES

I examine the development of Charles Lyell's principle of uniformity and its influence on the development of modern geology and biology and argue that distinguishing between philosophical starting points and empirical findings is essential for clarity in the discussion between science and religion. First, I explore Lyell's arguments against catastrophism and how these were both empirically and religiously motivated. I then consider how David Hume's empiricism, theory of causation, and rejection of miracles influenced Lyell. Using these insights, Lyell formulated his principle of uniformity, which he believed was based on current empirical findings, and rejected explanatory hypotheses that used the biblical Flood or other catastrophist accounts as violations of uniform causation and introductions of theological concepts into empirical science. I next examine the influence of Lyell's principle on Charles Darwin. Although Lyell opposed Darwinism for most of his life, Darwin relied heavily on Lyell, as is evidenced by references throughout The Origin of Species. I contend that the most important aspect of Lyell's principle for Darwin is that it makes natural evil (the struggle for survival) a process that has always been occurring rather than something introduced after the Fall as recorded in Genesis. Finally, I discuss the role that uniformity plays for Lyell, Darwin, and modern science as an interpretive principle rather than as an inference from empirical data, and I conclude by noting that keeping the distinction in mind between interpretive principles and empirical findings will help clarify debates between science and religion.     

Process Reliabilism,Virtue Reliabilism,and the Value of Knowledge

The value problem for knowledge is the problem of explaining why knowledge is cognitively more valuable than mere true belief. If an account of the nature of knowledge is unable to solve the value problem for knowledge, this provides a pro tanto reason to reject that account. Recent literature argues that process reliabilism is unable to solve the value problem because it succumbs to an objection known as the swamping objection. Virtue reliabilism (i.e., agent reliabilism), on the other hand, is able to solve the value problem because it can avoid the swamping objection. I argue that virtue reliabilism escapes the swamping objection only by employing what I call an entailment strategy. Furthermore, since an entailment strategy is open to the process reliabilist (in two different forms), I argue that the process reliabilist is also able to escape the swamping objection and thereby solve the value problem for knowledge.     

Otto Rank: beginnings, endings, and current experience

I have traced the theories of Otto Rank as they appeared in his major technical writings. Against this background, I have discussed references to Rank in past and contemporary psychoanalytic literature. This paper describes three important contributions of Rank--his birth trauma theory, leading to his theory of the birth of the self; his emphasis on present experience (forerunner of the current "here-and-now" theory); and his writings about the creative potential of the termination process.     

PROCESS PHILOSOPHY, SOCIAL THOUGHT, AND LIBERATION THEOLOGY

Abstract. This essay sets forth the decisive notions and postulates of process philosophy in Process Philosophy and Social Thought , edited by John B. Cobb, Jr. and W. Widick Schroeder. After commenting on the circumstances in which process philosophy came to be a major option among philosophical theologians, I provide some amplification of those notions and postulates. Then, selecting material from the eighteen articles in the volume, I offer several critical assessments of the process viewpoint and its relation to science and to the contemporary call for liberation.     

Embodied Methodologies,Participation, and the Art of Research

In this article, I make the case for scholarship potential at the overlap of art and research. Using the case of the psychological study of adolescence, I show that in order to produce findings of meaning from a critical psychological perspective, it is imperative to consider methodology and epistemology. With a focus on artistic embodied methodologies within participatory action research projects on adolescence, I explore how creative approaches can be an analytic process for knowledge production in the critical social sciences. I argue that the artistic approaches employed using embodied methodologies can be considered as a way to make meaning and that especially within participatory research, these approaches can strengthen validity. In response to the epistemological violence (Teo, 2010) of some conventional social psychological studies, participatory artistic embodied methodologies contribute to building liberatory knowledge and rigorous science.     

Otherness in interior identity: a reflection about the Freudian concepts of unconscious, superego, and id

Theoretical, psychoanalytical constructs referring to the unconscious, the superego, and id, enjoy an autonomy within the I. As such, this study contemplates the discussion of these foreign entities that inhabit the interior of the I, producing an effect of foreignness. In the first section, I will develop a reflection on the state of foreignness of the unconscious. I will begin with an analogy used by Freud, which addresses the thesis of universality of consciousness with the psychoanalytical thesis of the subconscience within the I. Affirmation of consciousness in the other may be used analogously for affirm the idea of another inhabiting our own being. I shall continue, seeking to understand how the process of unconscious repression produces the effect of foreignness. The idea of a moral censor present in the entity of the superego constitutes the theme of the second section. The superego follows the principle of otherness in its constitution and in its effects on the I. Finally, a reflection on the dimension of otherness in the Id seems urgent to me, as with this concept, Freud radicalized in the idea of the foreign as the origin of the subject.     

PHRONESIS,CLINICAL REASONING,AND PELLEGRINO's PHILOSOPHY OF MEDICINE

In terms of Aristotle's intellectual virtues, the process of clinical reasoning and the discipline of clinical medicine are often construed as techne (art), as episteme (science), or as an amalgam or composite of techne and episteme. Although dimensions of process and discipline are appropriately described in these terms, I argue that phronesis (practical reasoning) provides the most compelling paradigm, particularly of the rationality of the physician's knowing and doing in the clinical encounter with the patient. I anchor this argument, moreover, in Pellegrino's philosophy of medicine as a healing relationship, oriented to the end of a right and good healing action for the individual patient.     

Dreaming,religion, and health

Summary Dreaming has been presented as a universal human phenomenon. Ancient as contrasted with modern peoples have viewed the dream as a mysterious, powerful, yet comprehensible experience within the context of their theological world view. After hypothesizing that our contemporary state of alienation and fragmentation is related to our tendency to dichotomize experience into real and unreal, I reviewed psychoanalytic and depth psychological approaches to dreaming, concluding that an ego-analytic-depth approach is most compatible with theological perspectives. Following a review of empirical dream research supporting the hypothesis that dream process is related to health, I presented a structural model linking six ego and theologically analogous constructs: integration-creation, synthesis-dependence, selection-choice, cognitionincarnation, regulation-redemption, and anticipation-eschatology. Finally, I presented a patient's dream, suggesting how the model might be applied for a more comprehensive view of the dreaming process.This article is a revised version of a series of lectures presented as part of a Nursing Education Workshop on Using Dreams with Patients at the Audie L. Murphy Memorial Veterans Administration Hospital in 1976–1977.     

Continuing the Dialogue between Psychoanalysis and Somatic Experiencing: Reply to Bass,Leddick, Levine,Blakeslee, Sylvae,and Lombardi

I had expected that bringing together psychoanalysis and Somatic Experiencing (SE) might be controversial. That expectation was certainly not disappointed. Although Bass resonated with much of my thinking, he also challenged the whole idea of integrating these two forms of treatment. Leddick provided extensive critique, though more about how I drew upon SE, not so much the fact that I did. While Lombardi appreciated aspects of my work with the patient, he utterly rejected the whole notion of drawing upon SE, viewing it as mechanistic, simplistic, narrowly behavioral, and merely about modulation. To address these critiques, I revisit here the clinical process with Sue, highlighting how SE is about so much more than just modulation. SE can deepen our forms of analytic holding and can help patients (re)connect with their bodies in ways that are emotionally alive, intimate, and healing. In revisiting the clinical process, I draw upon Levine, Blakeslee, and Sylvae’s in-depth discussion of SE: its goals, principles, and techniques. Though I agree with Bass’s and Lombardi’s concerns about “integration” of psychoanalysis and SE, I do not propose integration of the two, but rather interweaving of one into the other. In essence, I seek here to continue to illustrate how SE can interweave into our work, enriching our psychoanalytic ways of looking, listening, and responding.