Space perception and William James's metaphysical presuppositions

William James's overtly philosophical work may be more continuous with his psychological work than is sometimes thought. His Essays in Radical Empiricism can be understood as an explicit statement of the absolute presupposition that formed the basis of Jamesian psychology: that direct experience is primary and has to be taken at face value. An examination of James's theory of space perception suggests that, even in his early work, he presupposed the primacy of direct experience, and that later changes in his account of space perception can be understood as making his view more consistent with this presupposition. In his earlier view of space perception, James argued that sensations were directly experienced as spatial, though he accepted that spatial relations between sensations may be constructed by higher order thought. In his later view, however, James argued that spatial relations were just as directly experienced as sensations. The work of T. H. Green may have prompted James to recognize the full consequence of his ideas and to realize that taking experience at face value required that spatial relations be thought of as intrinsic to experience rather than the result of intellectual construction.     

Aesthetic Experience in Shaftesbury: Anthony Savile

(1) If Shaftesbury is to be seen as the doyen of modern aesthetics, his most valuable legacy to us may not so much be his viewing aesthetic response as a sui generis disinterested delight as his insistence on its turning 'wholly on [experience of] what is exterior and foreign to ourselves'. Not that we cannot experience ourselves, or what is our own, as a source of such admiration. Rather our responses, favourable or no, are improperly grounded in any essentially reflexive, or first-personal, ways of taking what engages us. The suggestion is tested against the case of Narcissus. (2) Glauser interestingly emphasizes Shaftesbury's neo-Platonic conception of a hierarchy of aesthetic experience that culminates in the joyful contemplation of God. That hierarchy must be something that is less unitary and systematic than Shaftesbury himself had supposed, even when his emphasis on the tie between aesthetic pleasure and contemplative experience is allowed to extend beyond perception and to encompass episodes of thought itself.     

Of exile and Halakhah: Fourteenth-century Spanish Halakhic literature and the works of the French exiles Aaron ha-Kohen and Jeruham b. Meshulam

This article discusses the halakhic works of two authors who shared the experience of exile and displacement. Both authors, R. Aaron ha-Kohen of Lunel and R. Jeruham b. Meshulam, wrote halakhic compendia after leaving their homes in Southern France and settling in Spanish territory after the expulsion of 1306. The article suggests that there is a connection between a scholar's experience of being displaced and his desire to devote his time to assembling, restructuring and giving order to the law. R. Aaron ha-Kohen authored a work that was a collection of opinions, a compilation to consult regularly, one that can best be described as a portable library for the wanderer and the homebound person alike. Aaron in his introduction explicitly links his motivation for composing such a work to his personal experience of exile. R. Jeruham b. Meshulam composed a handbook or guide for the practicing judge of Castile. His primary motivation was to correct a situation he found in his new home – the lack of qualified judges in issuing legal decisions. Jeruham, as well, describes at length his exile experience in his introduction and indicates that his motivation to write such a work emerges from it. One can suggest that behind the émigré's diligence in ordering the law lay an attempt to recapture a lost world and to recreate on paper or parchment what was forever lost.     

James Astor in conversation with Warren Colman

In this interview with Warren Colman, James Astor speaks about his development as a Jungian analyst from his own experience of personal analysis in the 1960s to his recent retirement from clinical practice. The discussion covers his long association with Michael Fordham, the child analytic training at the SAP, the infant observation seminars with Fordham and Gianna Henry through which Fordham was able to make new discoveries about infant development, his experience of supervision with Donald Meltzer and the development of his own thinking through a series of papers on the analytic process, supervision and the relation between language and truth. The interview concludes with reflections about the legacy of Michael Fordham and the future of analytic work.     

A practitioner's notes on the free-associative method as existential praxis

Freud's pre-1914 texts demonstrate why he consistently asserted that his free-associative method was the sine qua non of his discipline. Prior to 1914, Freud's theorizing was intimately and inextricably connected to his lived experience with the discovery of this method. After 1914, he became more speculative in this thinking and writing; his models of the “mental apparatus” and its functioning drew increasingly on conceptual sources other than his experience with free association. The four fundamental coordinates of his discipline (the methodical disclosure that self-consciousness is repressive, the nonlinear “time of the mind,” the significance of our sensual embodiment or libidinality, and the formation of the repression barrier by the incest taboo) are all closely tied to free-associative experience. By contrast, post-1914 theoretical preoccupations (from object relations to the structural-functional model, and other formulations generated after Freud's life) are comparatively divorced from such experience. These conceptual edifices imply a conventional depiction of the theory–practice relationship, which is radically challenged by free-associative discourse. The notion of praxis is introduced as contesting the prevailing depiction of practice as an application of theory, and as serving to rescue psychoanalysis from the somewhat “sterile debates” over its scientific status and over the relevance of metapsychological speculation to clinical treatment. Against the normative ideology of theory and practice, the lived experience of free-associative discourse, with its potential for change and healing, can only be understood in terms of this notion of praxis, and this justifies Freud's claim to have initiated “a critical new direction in science.”     

Personal reflections on Hugh Mullan: existential group therapist

This article reviews the work of the psychiatrist Hugh Mullan, a pioneer of modern group therapy. Heavily influenced by existential philosophy, Hugh Mullan applied notions from that perspective to his innovative and unorthodox approach. Central to this was an early, indeed prescient, advocacy for the use of the therapist's personal subjectivity, striving for mutuality, and non-rational experience in the conduct of psychotherapy. This way of thinking was not in accord with prevailing theories throughout most of his life as a practitioner (1946-1986); Hugh Mullan was not considered a mainstream theorist in his time. However, contemporary relational theorists have begun to give these ideas a great deal of attention, offering validation and support for his original insights. This writer recalls, as well, his experience of Hugh Mullan as a therapist and mentor.     

Steady happiness on a wheel-chair. Denial,masochism or after-effects of a near-death experience?

The author describes his weird affective condition of steady happiness, after a severe haemorrhagic stroke, that brought to a sudden stop of all his professional activities and caused multiple severe motoric symptoms. The author suggests that his affective state, wholly different from his baseline condition before the stroke, is very close to what is reported by survivors of near-death experience (NDE), as long-time after-effects of the experience. Therefore, it is suggested that the psychoanalyst, in confronting with weird conditions of well-being, should consider the possibility of after-effects of an NDE, alongside with the operation of primitive defences.     

A Psychoanalytic Moveable Feast

The author describes his development as a psychoanalyst. He describes the weaving of his formative experiences into a source of motivation in the pursuit of psychoanalysis as a vocation. He describes the gradual development of the ability to utilize the synergism of the evolution of his self-analysis, clinical experience, and psychoanalytic knowledge in the evolution of his work as a psychoanalyst.     

How Growing Old Looks From Within:

The Journal of John Wesley is examined to ascertain how the aging experience is perceived by an individual from within. A diligent diarist, Wesley faithfully recorded his daily experiences in his journal which fills eight large volumes. He began making special entries on his birthday when he was 51 years of age. These "birthday reflections" were made periodically until his eightyeighth year. The entries indicate the factors Wesley perceived as being significant in his successful aging experience. They included the importance of diet, successfully handling stress, feeling useful, continuous action, a variety of interests and an optimistic spirit.     

Confusion of Horizons: Gadamer and the Christian logos

This paper argues for Gadamer's indebtedness to logs Christology. Gadamer's language philosophy and hermeneutic experience both depend on theological insights gleaned mainly from St. Augustine and German Pietism. In Truth and Method , Gadamer uses Augustine's rewriting of Platonism to establish his language philosophy and employs the Pietist formula of application to describe the hermeneutical experience as word event. Gadamer's silence about these influences in his later works leave his interpreters and critics (such as Jürgen Habermas) puzzled about his seeming naïve trust in philosophical hermeneutics as a means to improve human interaction. This article tries to contribute to an understanding of Gadamer's hermeneutics by arguing that Gadamer's optimism in language and reason make sense when seen in the theological context from which crucial elements of his philosophy are derived.     

On Leaving Home and the Flight From Trauma

This paper is both autobiographical and clinical—a psychoanalyst's reflections about important transitional moments in his life. Examples of such moments are the cultural blind spot regarding the affect of the Holocaust experience on the hundreds of thousands of survivors who immigrated to Israel after World War II and his own professional disavowal of that experience and his eventual finding of “shared home” in listening to the trauma discourse of Holocaust survivors and to that of other severely traumatized patients. This paper also highlights the importance for the immigrant analyst of presenting the cultural perspective stemming from his own tradition and background, and the one acquired in his new home, side by side and in dialogue with each other. Finally, the author examines how being a trauma survivor and an immigrant informs his work as a psychoanalyst.     

Why did freud choose medical school?

Abstract

After demonstrating the unsatisfactory nature of the reasons Freud gave us for his choice of medical school, the author shows how it is possible to throw new light on it on the basis of his letters to his adolescent friend Emil Fluss. This relationship played a crucial role in forcing Freud to come out of his isolation and the defensive dissection of his feelings that he used to practice, and thus experience an intimate relationship as a better source of self-knowledge and growth. This is the context in which his choice of medical school took place, which can consequently be conceptualized in terms of his unconscious—and self-concealed—pursuit of a growth-promoting and self-healing agency and experience. It thus was an interpersonal event which compelled him to deviate from his original purpose, i.e. the study of law or the humanities, and take up the “unconscious plan” to soften his defensive apparatus. This is consequently the new meaning we can attach to the experience of “rest and full satisfaction” he made in Brücke's laboratory between 1876 and 1882. What he defines as the “triumph” of his life thus also acquires a new meaning: the possibility to take up again his original interest in psychology not on an exclusively defensive basis any more, but eventually in a constructive way. Such a personal itinerary also represented one of Freud's most convincing experiences of the power of the unconscious, as he formulated it in his book on dreams—and as he articulated it in the new field of psychoanalysis. Since, in the author's opinion, the attempt at self-cure lies at the root of our own choice of our profession, this must have been also Freud's case, at a much earlier time than what is traditionally referred to as his self-analysis. At variance with what Freud himself used to claim, the study of his life remains one of the best keys to the understanding of his intellectual legacy.     

In the Nutshell: Gestational Experience as Liminal Space: Commentary on Thomas Cohen’s Paper “Considering Gestational Life”

Cohen (this issue) raises intriguing questions about the impact of gestational experience but asks his readers to suspend disbelief, as he posits links between this liminal, mysterious, and on some level “unknowable” of times and later phenomenological and relational experience. Using the novel Nutshell, by Ian McEwan, narrated by a fetus who is privy to the portentous events happening outside, as well as inside, his mother’s womb as a frame, I explore questions including how much we can know about fetal subjectivity, how to differentiate the impact of prenatal from postnatal experience, and how that translates to later developmental and clinical realms.     

Yosef Hayim Yerushalmi,the Royal Alliance,and Jewish Political Theory

This article examines Yosef Hayim Yerushalmi’s views of the realities and myths of the “royal alliance” in medieval and modern Jewish history as a seminal contribution to Jewish political history and theory as well as a revealing entrée into his overall historiographical approach. Elaborating the ideas of his teacher Salo Baron and drawing upon Hannah Arendt’s insights into the relationship between Jews and modern states, Yerushalmi ultimately used his own understanding of Jewish political experience to argue against her indictment of wartime Jewish leaders. For Yerushalmi, Jews’ awareness of their tendencies to forge vertical alliances with the highest authorities served to fortify and console them; he considered these perceptions generally realistic and, though at times tragically blinding, still ultimately anchored in historical experience. This essay situates the royal alliance within Yerushalmi’s broader conceptions of Jewish community, political agency, and domicile as diasporic survival strategies. It also views this concept as part of his post-Holocaust commitment to chart the paradoxes of Jewish hope and to regenerate Jewish hope, both collective and individual. Yerushalmi is often celebrated as a pioneering thinker who contrasted modern critical historiography to traditional collective memory and who explored the individual, existential, psychological, and skeptical dimensions of modern Jewish identity. Yet, this essay suggests, a traditionalist strain may be heard in his profound identification with the Jewish people and his deriving hope from their political and historical experience—in both its continuities and its ruptures.     

This art of psychoanalysis

It is the art of psychoanalysis in the making, a process inventing itself as it goes, that is the subject of this paper. The author articulates succinctly how he conceives of psychoanalysis, and offers a detailed clinical illustration. He suggests that each analysand unconsciously (and ambivalently) is seeking help in dreaming his 'night terrors' (his undreamt and undreamable dreams) and his 'nightmares' (his dreams that are interrupted when the pain of the emotional experience being dreamt exceeds his capacity for dreaming). Undreamable dreams are understood as manifestations of psychotic and psychically foreclosed aspects of the personality; interrupted dreams are viewed as reflections of neurotic and other non-psychotic parts of the personality. The analyst's task is to generate conditions that may allow the analysand-with the analyst's participation-to dream the patient's previously undreamable and interrupted dreams. A significant part of the analyst's participation in the patient's dreaming takes the form of the analyst's reverie experience. In the course of this conjoint work of dreaming in the analytic setting, the analyst may get to know the analysand sufficiently well for the analyst to be able to say something that is true to what is occurring at an unconscious level in the analytic relationship. The analyst's use of language contributes significantly to the possibility that the patient will be able to make use of what the analyst has said for purposes of dreaming his own experience, thereby dreaming himself more fully into existence.     

The Gentleman Vanishes: Dementia,Caretaking and the Life of the Mind

This essay recounts the author’s journey with her father during his prolonged decline due to dementia. The experience pushed her to break out of the confines of conventional scholarly research in her academic field of architectural history to a multi-disciplinary consideration of nineteenth-century environmental, sensory and horticultural therapies for the mentally ill. During her father’s illness, she discovered the tangible therapeutic benefits of momentary engagements with his environment through his five senses and through the emotional filter of poetry. This reorientation to sensory and poetic experience had a beneficial impact on the caretaker as well.     

A road less traveled: Vocation,sex, and religion

This chronicle of embodied experience charts the pilgrim's progress of a qualitative researcher during a research trip to New Mexico. The story traces a path from his spiritual awakening as a teenager, through his painful coming out in his thirties as a gay man, to an eventual collision of conflicting issues in his fifties while traveling on the road to a healing shrine with a group of Hispanic Roman Catholics. His participation as a researcher forces him to come to grips with the events of his life as he realizes the vital connection between body and soul in the long journey home.     

关于提高癫痫正确诊断率的思考

癫痫是神经系统常见疾病之一,临床上常有误诊误治现象.无论是癫痫的诊断,还是治疗药物的选择,都给临床医生的哲学思维提出了很高的要求.因此临床医生不仅要注重积累自己的专业知识,而且要努力提高自己的哲学修养.     

On becoming a psychoanalyst

One has the opportunity and responsibility to become an analyst in one's own terms in the course of the years of practice that follow the completion of formal analytic training. The authors discuss their understanding of some of the maturational experiences that have contributed to their becoming analysts in their own terms. They believe that the most important element in the process of their maturation as analysts has been the development of the capacity to make use of what is unique and idiosyncratic to each of them; each, when at his best, conducts himself as an analyst in a way that reflects his own analytic style; his own way of being with, and talking with, his patients; his own form of the practice of psychoanalysis. The types of maturational experiences that the authors examine include situations in which they have learned to listen to themselves speak with their patients and, in so doing, begin to develop a voice of their own; experiences of growth that have occurred in the context of presenting clinical material to a consultant; making self-analytic use of their experience with their patients; creating/discovering themselves as analysts in the experience of analytic writing (with particular attention paid to the maturational experience involved in writing the current paper); and responding to a need to keep changing, to be original in their thinking and behavior as analysts.