From I: A/M to “Who am I?”—Aggregation/Massification and Trauma-Based Affects and Object Relations in Groups: A Response to Earl Hopper

Hopper's portrayal of the fourth basic assumption of Incohesion: Aggregation/Massification has two components: (1) a revision of Turquet's theory of BA Oneness to incorporate the polarity of aggregation and massification stemming from annihilation anxiety; and (2) a conception of the difficult patient as having an encapsulated psychosis. Hopper's theory of the encapsulated psychosis offers an important but incomplete perspective in explaining borderline and narcissistic pathology, as well as psychological trauma. In this response to Hopper, I suggest that the fourth assumption is in fact a still more primitive state of boundary opening and closing. I also see a need to differentiate trauma as such from borderline pathology, and further hold that the relationship between Hopper's British Independent theory and trauma theories based on dissociation needs to be clarified.     

I am I:A/M—The Therapist as Personification of Hopper's Fourth Basic Assumption

The group therapist often and perhaps necessarily personifies Incohesion and displays its predominant defenses of contact-shunning Aggregation, and merger-hungry Massification. Hence, I am I:A/M. In Hopper's group example, and in each of three of this author's groups, the therapist displayed aggregative and massified defenses, countertansferential duals of basic assumptive transferences. In any therapeutic interaction, it is possible to find elements of incohesion, dependency, pairing, and fight/flight. The incohesion concept has significant clinical utility. A theoretical question remains, whether Hopper's proposed axis of experience and defense merits the special status, basic assumption, or whether incohesion may be collapsed into the existing triad of basic assumptions.     

Unmasking “Alive”: Children's Appreciation of a Concept Linking All Living Things

Decades of research have documented in school-aged children a persistent difficulty apprehending an overarching biological concept that encompasses animate entities such as humans and nonhuman animals, as well as plants. This has led many researchers to conclude that young children have yet to integrate plants and animate entities into a concept of LIVING THING. However, virtually all investigations have used the word “alive” to probe children's understanding, a term that technically describes all living things, but in practice is often aligned with animate entities only. We show that when alive is replaced with less ambiguous probes, children readily demonstrate knowledge of an overarching concept linking plants with humans and nonhuman animals. This work suggests that children have a burgeoning appreciation of this fundamental biological concept, and that the word alive paradoxically masks young children's appreciation of the concept to which it is meant to refer.     

An Explanation of “Emotional” Phenomena without the use of the Concept “Emotion”

This study investigated the joint influence of total presentation time (10, 20, or 30 seconds) and method of reading (paced, normal linguistic breaks, or atypical linguistic breaks) on the learning of a 25 words-in-length passage of connected discourse. The material was presented orally and the recall was written. The finding of major importance was the significant influence of method of reading on total learning time.     

The “Endura” of The Cathars’ Heresy: Medieval Concept of Ritual Euthanasia or Suicide?

The aim of the study is to explore the medieval concepts on the voluntary death of severely sick people, as they emerge through the endura (endurance) of the heresy of the Cathars in France (twelfth to fourteenth centuries). The endura was the prerequisite act of repentance that would allow the fallen soul to return to heaven. The endura was a necessary act of repentance, after the performance of a ceremonial purification of the soul (consolamentum), and consisted of the patients’ voluntary abstention from vital food. The consolamentum and endura could be performed in the final stage of a disease with the consent of the patients or their relatives. The role of the Cathar physician was only to determine the severity of the disease and the forthcoming death of the patient. The physician was not allowed to take steps that would deprive the life of the patient, and the performance of the ritual endura was duty of the spiritual leaders of the community. The modern ethical approach to this subject is dictated by the medieval belief on the salvation of the soul and tries to answer the question of whether the endura could be seen as a medieval concept of a ritual euthanasia or fell within the theological sin of suicide.     

The Origin of the Concept of “Allgemeinbildung” in 18th Century Germany

The German theory of education refers mainly to what is called Bildung. The historical sense of Bildung is not cultivaion, but cultivation for inwardness. This concept has two sources, the neo-platonic inner soul on one hand, pietistic piety on the other hand. The article shows that these sources had been part of European discussions before the development of national cultures after 1750. So the German concept of Bildung, famous for the German Sonderweg in culture and politics, had been composed out of non-German sources. The nationalizaiton of inwardness began at the end of the 18th century and was established in 19th century German Higher Education.     

A Phenomenological Reading of Hegel’s Concept of History of Philosophy: An Analysis of “The Gallery of Opinions”, “The Gallery of Knowledge” and “The Gallery of Dresden”

From a phenomenological perspective of game-space and horizon, this paper tries to make a deconstructive reading of Hegel’s “two galleries”, namely, “the gallery of opinions” and “the gallery of knowledge”, which are mentioned in the introduction of Hegel’s Lectures on the History of Philosophy. The reading shows that the Game-space or the ab-gruendiger Grund of the Hegelian concept of philosophical history lies in an originally differencing space that is keeping in absence, which is called by Edmund Husserl and Jacques Derrida “the gallery of Dresden”. Translated from Zhexue Yanjiu, 2005:6     

Detecting “cracks” in mental health service systems: Application of network analytic techniques

This paper argued that problems of coordination and integration of community mental health systems are best approached from a network perspective in which all linkages between agencies are considered simultaneously. Structural coordination and integration can be assessed through the analysis of these linkages. The utility of this approach was demonstrated by deriving a typology of system "cracks" from network analytic constructs. A network analysis of a community mental health service network was then generated to illustrate how these cracks can be empirically identified. It is suggested that mental health planners will find both the network analytic approach and the typology of cracks useful for addressing problems of coordination and integration.     

Introduction to Two-Part Panel on the Concept of the “Analytic Field”

This introduction highlights a few ways that the field concept is uniquely and commonly applied within various schools of psychoanalytic thought. The author touches on Stern's considerable capacity to examine underlying and sometimes masked similarities regarding the analyst's self-reflective participation in ostensibly different approaches to clinical psychoanalysis.     

“Beyond Frontiers of Traditional Project Management”: The Concept of “Project Management Second Order (PM-2)” as an Approach of Evolutionary Management

Fundamental changes in sciences offer new perspectives for the management of complexity. Increased complexity in society, economics, and technology requires a new and suitable organization and management. What are the consequences and results for project management? That is the theme of this article. First of all it will given a short introduction to project management, which will be later called “traditional project management” or “project management 1st order (PM-1).” Then, the challenges by the fundamental changes in sciences and the increased complexity in society, economics, and technology will be discussed. It will state that traditional project management cannot solve these challenges. The widespread working-themes and results of the research program “Beyond Frontiers of Traditional Project Management” as an answer to these challenges will be presented at a glance. Subsequently, it will discuss some selected results of the research program:

• The principle-definition and foundation of “Evolution of 1st and 2nd Order.”

• The Evolution of 1st Order and the impact on Project Management methods and processes.

• Evolution of 2nd Order and the Grand Evolutionary Systems Theory (GEST) of E. Laszlo as also the impact on Project Management methods and processes.

• Management of crisis: turn a change to advantage or risk-assurance?

Thereafter, the concept of “Project Management Second Order (PM-2)” is presented as a highlighted result of the research program, as a new paradigm in project management, and as an answer to the challenges, described earlier will be explained in detail. Finally, a real example of transfer evolutionary and self-organizational management principles in a real project life will be demonstrated.     

Application of Zen Rhetoric to Daily Issues: The case of “Conversation with Pŏmnyun”1

The monk P?mnyun (b. 1953) of Korea applies Zen rhetoric and Buddhist teaching to relieve people’s afflictions. He practices it through his Zen style dialogues called ‘Conversation with P?mnyun.’ In the conversations, P?mnyun is asked questions from audiences on everyday issues, for example, solving conflicts with other people, avoiding stress or obtaining a job. He responds to those questions using Zen rhetoric, through provocative responses, non-dualistic logic and redefinition. With a provocative response, he shakes people’s preconceived thought. With non-dualistic logic, he suggests a new way of thinking. Through redefinition, he lets people see their issues from a different perspective. He also utilizes Buddhist teachings such as karma, emptiness, and mind-only in his approach to daily issues. Through conversations with P?mnyun, the questioners can heal their traumas and be freed from their suffering. P?mnyun’s dialogues disclose the curative power of Zen when applied to daily problems.     

Theory and the Object: Making Sense of Adorno’s Concept of Mediation

Abstract

This article examines Adorno’s use of the notion of mediation, which at first glance appears to be problematic and aporetic. While the emergence of such a concept marks Adorno’s renewed interest in Hegelian philosophy, and a distancing from Walter Benjamin’s thought, the understanding of mediation should not be reduced to the Hegelian model. This article will argue that Adorno introduces such a concept to explain theory’s necessity and verifiability, as well as the experience of the object. Only by taking these two issues (the mediation between concepts and between subject and object) in their interconnection is it possible to explain the role of mediation in Adorno. I will argue that the idea of ‘constellations’ put forward in the Dialectics furnishes us with a model of mediation that goes beyond its original Hegelian formulation.     

A Phenomenological Reflection on Kurosawa's Ikiru in Light of the Early Heidegger's Concept of “Distance”

This article focuses on one of Heidegger's early lecture courses, Phenomenological Interpretations of Aristotle: Initiation into Phenomenological Research, in order to explore his early development of fallenness. Within this lecture it is termed ruinance and at the heart of its development is what Heidegger refers to as distance. The first half of this article is dedicated to examining the concept of distance and to following Heidegger's movement of life towards ruinance through his understanding of distance. Heidegger understands distance as the relationship between life and its possibilities and it is the variances within this relationship that cause for a natural movement towards ruinance and also allow for a return from it. The second half of this article is a phenomenological reflection upon Kurosawa's film Ikiru in light of Heidegger's observation of this movement of life. Ikiru provides a concrete example of a life that has fallen completely and unwittingly into ruinance. Heidegger's understanding of distance, especially as being dynamic, is more readily grasped by observing Mr. Watanabe as he becomes aware of his ruinance and struggles to recover from it. Gaining an understanding of distance as described by Heidegger provides a new way of phenomenologically reflecting upon life and expresses the importance of the subject's self-awareness within experience.     

On the Origin of the Concept of “Deviant Subculture” in Criminology: W. I. Thomas and the Chicago School of Sociology

“Deviant subculture” has been a key concept in sociology of deviance and crime for a long time. It has often been argued that Albert K. Cohen was the person who first developed the concept. However, this article argues that the concept first emerged in the work of the Chicago School of Sociology and that W. I. Thomas’ notion of “the definition of the situation” was at the core of it. The notion allowed Thomas to redefine the problem of deviance and crime from one caused by psychological and physiological defects to one caused by normative disorganization.     

The Madhyamaka Concept of Svabhāva: Ontological and Cognitive Aspects

This paper considers the philosophical interpretation of the concept of svabhāva, sometimes translated as ‘inherent existence’ or ‘own-being’, in the Madyamaka school of Buddhist philosophy. It is argued that svabhāva must be understood as having two different conceptual dimensions, an ontological and a cognitive one. The ontological dimension of svabhāva shows it to play a particular part in theories investigating the most fundamental constituents of the world. Three different understandings of svabhāva are discussed under this heading: svabhāva understood as essence, as substance, and as the true nature of phenomena (absolute svabhāva). The cognitive dimension shows svabhāva as playing an important rôle in our everyday conceptualization of phenomena. Svabhāva is here seen as a superimposition (samāropa) which the mind projects onto the world.     

The Position of Metapsychology in the Formation of Psychoanalytic Knowledge and the Concept of “I” (Ego)

Psychoanalysis is unique in that competence in the field can be achieved only through applying the method to oneself. Different psychoanalytic schools differ in their understanding of the unconscious, about how to approach it, or how to define the specificity of the psychoanalytic interaction. Consequently, there are differences in the criteria for the definition of the ‘good-enough analysis’. There are many different opinions about how to select candidates, organise the curriculum and length of training. To define psychoanalytic talent is difficult; the uncertainty in the definition of criteria to use for selection is great; the problematic overlap between personal analysis and training is constantly present; to achieve conditions in which learning and creativity can develop is complicated by trainee, supervisor and their relationship to the Institute. Confrontations about training are often heated and divergent, as well as repetitive. Systematic studies about psychoanalytic education are very few. After a short discussion of the different concerns about selection, personal versus training analysis and the ambiguities of the supervisory situation, the author gives a review of three studies on how psychoanalytic education—as viewed by trainers and trainees—is conducted and experienced at the Swedish Psychoanalytic Institute. Training is felt to be well grounded in theory and tradition; nonetheless most do not have a sufficiently clear picture of training as a whole. Both candidates and trainers see the development of a psychoanalytic identity as the goal of training, where the competencies to be acquired are equated with important personality qualities. The candidates have a feeling of “being chosen"; they “wish to belong to a group who share an interest and fascination for psychoanalytic thinking and theory". All praise the warm and open atmosphere, and the mutual and continuous evaluations and the deep involvement of all. The surge to be rooted in an overreaching psychoanalytic ethic, the culture of gratitude within the Institute and the devotion to the task to train psychoanalytic clinicians for the future may preserve an idealised image of psychoanalysis and the fantasy that psychoanalysts are exceptional persons and give a mystifying colour to the psychoanalytic profession. This might also stand in the way of a more radical change in the traditions of training—according to the rather drastically changing climate in which psychoanalysts of the future will have to work.