THE MYTH AND HISTORY OF SOME PSYCHOANALYTIC CONCEPTS: THOUGHTS INSPIRED BY A READING OF ORANGE ET AL., WORKING INTERSUBJECTIVELY

In this paper the author gives her reactions to a book on the intersubjective approach that deals with major issues such as the analyst's role in the psychoanalytic process, neutrality, technique and self-disclosure. Noting that the book often adopts an antagonistic and innovative stance towards Freud, she draws attention to aspects of his theories that deal with concepts deemed by the intersubjective school to be of fundamental importance. Chief among these is the influence of the analyst on the analytic process, in terms both of his 'defects' and of his individuality in general. In opposition to the 'myth of the isolated mind' attributed by the book to Freud, the author presents some selected passages from his works that emphasise the structuring function of the object and the influence of various groups on the individual. The aim of the paper is not only to counter the oversimplified view of Freud that emerges from the book but also to put forward a theoretical position with respect to a school that is exerting an increasingly powerful attraction on both sides of the Atlantic. The author's argument is based mainly on a discussion of the detailed clinical sequences featuring in the book. She also considers some possible cultural and social determinants of the development of the intersubjective trend.     

THE MYTH OF CARTESIAN QUALIA

Abstract:  The standard view of Cartesian sensations (SV) is that they present themselves as purely qualitative features of experience (or qualia). Accordingly, Descartes' view would be that in perceiving the color red, for example, we are merely experiencing the subjective feel of redness rather than seeming to perceive a property of bodies. In this paper, I establish that the argument and textual evidence offered in support of SV fail to prove that Descartes held this view. Indeed, I will argue that there are textual and theoretical reasons for believing that Descartes held the negation of SV. Qualia aren't Descartes' legacy.     

THE MODERN STUDY OF MYTH AND ITS RELATION TO SCIENCE

The history of the modern study of myth can be divided into two main categories: that which sees myth as the primitive counterpart to natural science, itself considered overwhelmingly modern, and that which sees myth as almost anything but the primitive counterpart to natural science. The first category constitutes the nineteenth‐century approach to myth. The second category constitutes the twentieth‐century approach. Tylor and Frazer epitomize the nineteenth‐century view. Malinowski, Eliade, Bultmann, Jonas, Camus, Freud, and Jung epitomize the twentieth‐century approach. The question for the twenty‐first century is whether myth can be brought back to the physical world, but in a way compatible with science. The case of the myth of Gaia will be considered as a possible way of doing so.     

DECONSTRUCTING THE MYTH OF THE NONAGGRESSIVE WOMAN

One of the most pervasive and undisputed gender stereotypes is that men are more aggressive than women. However, this stereotype has, until recently, led researchers to conclude that women are nonaggressive and, therefore, to ignore the topic of female aggression as a distinct phenomenon. The basis of the myth, factors supporting its maintenance, and theories of female aggression are examined. A feminist reinterpretation of aggression that views women's and men's aggressive behavior within social structural arrangements that create and sustain differential power relations is presented.     

THE BASES OF INVOLVEMENT IN WORK AND FAMILY CONTEXTS*

This binational study explored the need importance patterns and involvement in work and family contexts. Results reveal that in the work context, growth needs are most important, followed by affiliative and subsistence needs. In the family context, affiliative needs are most important, followed by subsistence and growth needs. Involvement in work and family contexts was found to be influenced by the need satisfaction potential of the respective contexts. This explained the nature of relationship between work and family involvement. The cross-national generalizability and usefulness of a motivational model for research on involvement in multilife-spheres are discussed.     

RORTY'S NEW MYTH OF THE GIVEN

But the dangers to abnormal discourse do not come from science or naturalistic philosophy. They come from the scarcity of food and from the secret police. Given leisure and libraries, the conversation which Plato began will not end in self-objedification - not because aspects of the world, or of human beings, escape being objects of scientific inquiry, but simply because free and leisured conversation generates abnormal discourse as the sparks fly upward (Rorty 1979, 389).     

MYTH AND MORALITY: THE LOVE COMMAND

Abstract. Following in general a history of religions analysis, the paper argues that myth lays a basis for morality in that it sets forth a picture of "how things really are" (the is ), to which humans seek to conform their actions (morality, the ought ). A parallel argument locates the capacity for morality and values orientation in the process of evolution itself. A hypothesis is formulated concerning the function of myth in the emergence of Homo sapiens , namely, to motivate the action required if creatures so culturally formed as humans were to survive. The Christian love command (understood as altruism) is interpreted as an example of the general hypothesis.     

MYTH, RITUAL, AND THE ARCHETYPAL HYPOTHESIS

Abstract. This paper reexamines the myth-ritual complex, considering myth as a psychobiological stereotype, the neurobiology of myth structuring, the neurobiology of myth transformation, and some religious implications of the myth-ritual complex. Relevant points of comparison between this neurobiological analysis of the myth-ritual complex and Jungian psychological theory are made throughout. Finally the neurobiology of transcendent experiences is considered along with a brief neuroepistemological consideration of the possibility of transcendence itself.