The Analyst's Necessary Vertigo

The euphemistic phrase “the difficult to reach patient” often refers to work with patients who have serious difficulties relating. The author examines the basic construct of “reach,” its pitfalls, and potentials. In the author's view, often we are talking about patients who do not fully experience their own subjective existence or the existence of others. This requires unusual efforts to “reach” the patient in order for the patient to consolidate a sense of self and other, creating the possibility of reflective relating. In contrast to views that see such psychoanalytic “reach” as associated primarily with the analyst's needs or pathology, the author views the analyst's extraordinary efforts as responsive to the patient's need to move the analyst into the foundations of the analyst's own being.     

On Hare's attempt to bridge the Kantian-consequentialist gap: A response to Forschler's rejoinder

In a paper in this journal (Wall 2016), the author of the present paper critiqued Scott Forschler's attempt (2013) to establish that Jens Timmermann's argument (2005) against R. M. Hare's attempt (1981) to bridge the Kantian-consequentialist gap is unsuccessful. Forschler's thesis is that Hare's utilitarianism is strictly normative, not metaethical. In Hare's ethical rationalism, which is metaethical but contains no intrinsic ends (Forschler 2013), reason determines the proper ends, and preference satisfaction has no value prior to reason's determinations (Forschler 2013). The present author responded that Hare's moral approach presupposes that preference satisfaction is the ultimate end (Wall 2016) and that an analysis of preference satisfaction in Hare's moral approach cannot be confined to normative ethics. Forschler's rejoinder (2017) suggests that Hare's moral theory was misinterpreted by the author, who now shows that such a judgment results from significant oversights concerning the foundation of Hare's moral theory and utilitarian foundations.     

Kantian and Consequentialist Ethics: The Gap Can Be Bridged

Richard Hare argues that the fundamental assumptions of Kant's ethical system should have led Kant to utilitarianism, had Kant not confused a norm's generality with its universality, and hence adopted rigorist, deontological norms. Several authors, including Jens Timmermann, have argued contra Hare that the gap between Kantian and utilitarian/consequentialist ethics is fundamental and cannot be bridged. This article shows that Timmermann's claims rely on a systematic failure to separate normative and metaethical aspects of each view, and that Hare's attempt to bridge the gap between Kantian and consequentialist ethics is immune to Timmermann's criticisms. Furthermore, the term “Kantian ethics” is often misleading, and should typically be qualified as either “Kantian rationalism” or “Kantian deontology” in order to avoid confusions of the sort Timmermann falls into.     

Solutions to Infertility: Even the Simplest Medical Answer Raises Troubling Ethical Questions for Catholics

The purpose of this article is to consider the ethical issues surrounding the “simplest” case of in vitro fertilization from the author's interpretation of a Catholic perspective. (Editor's Note. Any references to Catholicism or Catholic perspective refer to the author's interpretation.)     

Christer Sjödin interviews Jan Stensson

Abstract

The author examines different definitions and applications of the terms “psychic energy” and “libido.” With regard to the “psychic energy” terminology, he shows that its application and usage relate in particular to the perspective of Brenner and not to Freud's definition. He argues that Freud uses the term “psychic energy” as a synonym for “libido,” and not “libido” as a synonym for “psychic energy.” It is demonstrated that in Freud's view, up until 1914, “libido” relates to manifestations of bodily sexual tensions, and subsequently this term applies to the manifestations of sexual energy in the psychic field. The author rejects this change in terminology and also challenges Freud's attempt to use dynamic-economic considerations as an explanatory device for epistemological reasons. Freud's concept of energy is inconsistent with the meaning of energy as defined in the physical sciences, and whereas the metapsychological topographical, dynamic, and structural viewpoints have a solid foundation in the representational world to which the psychoanalytic process affords unique access, this is not true of the economic viewpoint. It is claimed that bodily tensions only exist in the representational world in the form of affects, so that, in the author's opinion, the economic viewpoint should be abandoned in favour of an affective one. In the context of the endeavour to obtain pleasure and avoid unpleasure adduced by Freud, this viewpoint focuses on the relationships between affects and the different elements of the representational world, thereby serving as the subject of metapsychological investigation.     

Timmermann,Forschler, and The Attempt to Bridge the Kantian‐Consequentialist Gap

Scott Forschler defends R. M. Hare's rationalist‐universalizing‐utilitarian moral approach against Jens Timmermann's critique of it. He argues that Timmermann fails to see that Kant's ethical rationalism might be consistent with utilitarianism, and argues that Timmermann merely assumes that Kant's deontology follows logically from his ethical rationalism. In Forschler's estimation, it has not been established that either Kant's or Hare's ethical rationalism is inconsistent with utilitarianism. This article, however, argues that, in his response to Timmermann on behalf of Hare's rationalist‐universalizing‐utilitarian approach, Forschler has overlooked something very significant at the foundational level of Hare's moral approach, and that this oversight undercuts his response to Timmermann. The analysis also invites a metaethical investigation of preference satisfaction as it is found in Hare's moral approach. The article uncovers some fundamental metaethical presuppositions in Hare's normative approach, presuppositions overlooked by Forschler.     

The Orphan Archetype

This article explores the archetype of the orphan and traces it through myth, story, fairy tale, literature, and perhaps most importantly, through the author's personal experience. This is a treatment of the theme of abandonment that details the “inner orphan's” predicament. Rothenberg, a Jungian analyst, speaks from the depths when she says: “It is only when one is truly alone that the creative potential that is carried deep inside has the space and room to emerge into the light of day.”     

INTUITING THE TRUTH OF WHAT'S HAPPENING: ON BION'S “NOTES ON MEMORY AND DESIRE”

Bion's “Notes on Memory and Desire” (1967a) is an impossible paper that this article's author has struggled with for decades. He views the paper, only two and a half pages in length, as a landmark contribution. Despite its title—and its infamous dictates to resist the impulse to remember past sessions and desire for “results”—the paper is not, most importantly, about memory and desire. It proposes a new analytic methodology that supplants awareness from its central role in the analytic process and, in its place, instates the analyst's (largely unconscious) work of intuiting the (unconscious) psychic reality of the present moment by becoming at one with it. This article's clinical examples, provided from the author's own work, illustrate something of his ways of talking with his patients.     

Contemplating spiritual experience: Winnicott's potential space,Tibetan bardo,and liminality

Abstract

In this paper, ways of contemplating and accommodating the unfamiliar, especially the “other” of spiritual experience, are considered. Some concepts from psychoanalysis, such as Winnicott's “potential space” and his notion of “holding,” are helpful in comprehending spiritual experiences that can easily be misunderstood, or “flattened out” to use Bion's phrase. Interesting and rather remarkable confluences in these concepts from psychoanalysis and from Tibetan Buddhism (bardo) and cultural anthropology (liminality) are considered in their functions of both enabling and comprehending these extraordinary and often life-enhancing experiences.     

Author's commentary: A holistic and meditative approach to the dying process

Abstract

At face value, the phrase “a good death” may present the ultimate oxymoron. To fully comprehend the goal of comeditation one must understand the fundamental needs of the dying. Comeditation's prescribed meditative and breathing techniques are adaptable to any philosophy and state of health, even for those who have never mediated before. The caregiver's opportunity to relate intimately with the consciousness of the dying in the last days leads to a sense of peace rather than remorse in the bereavement period. (Ruth Buczynski, president, National Institute for the Clinical Application of Behavioral Medicine)     

Moments of Therapeutic Impasse: Commentary on Jody Messler Davies's “Whose Bad Objects Are We Anyway? Repetition and Our Elusive Love Affair with Evil”

Davies contributes to the development of relational theory by formulating and illustrating what occurs during especially difficult moments in an analytic exchange. In understanding enactments, Davies importantly underscores the contribution of both the analyst's and patient's “bad objects.” This author attempts to build bridges between Davies' language and concepts anchored in object relations theory and this author's language and concepts based in contemporary or relational self psychology, including the integration of cognitive psychology. In addition, this author delineates the use of the “empathic,” “othercentered,” and “analyst's self” listening/experiencing perspectives to explicate the case material and to provide alternative understandings and pathways for psychoanalytic work. The thesis set forth is that the use of different listening/experiencing perspectives expands choice for the analyst when working in difficult moments of the clinical exchange.     

“ONCE UPON A TIME THERE WAS AN S.S. OFFICER”: THE HOLOCAUST BETWEEN HISTORY AND FICTION IN ELSA MORANTE'S LA STORIA

The twentieth-century Italian Jewish novelist Elsa Morante's La Storia, published in 1974, is rarely included in the canon of Holocaust literature today, yet contains considerable content regarding the Italian experience of the Holocaust. In this essay I examine how Morante's proclaimed artistic principles, in particular her notion of “verità poetica”, “poetic truth”, and “storia”, “history” or “story”, affect her depiction of the Holocaust. I also trace what I term an “anxiety of absence” in La Storia, which I believe explains not only Morante's use of characters who are unreliable witnesses to the Holocaust as it unfolds in Rome, but also explains her ultimate swerve away from her artistic ideals and her problematic use of historical sources.     

To Have and to Hold: Thoughts on Admiration/Envy: Commentary on Paper by Joye Weisel-Barth

Using the author's definition of “envy,” I try to separate out fleeting feelings of envy that lead to “admiration” from very disturbing feelings of envy that have to remain hidden because they are so shameful. I try to explore the reasons why it is so unlikely that analysts will feel envy of their patients no matter how rich and famous they may be. Instead, I try to show that this really is a paper on “admiration” and quote the relevant literature on how to distinguish these two affects. A careful reading of the case material shows that the analyst's admiration of her patient's artwork served a very positive role in the treatment of a severely narcissistic man whose self-esteem had plummeted after suffering several losses. It seemed that by being a “container” and “self-object” for a long period, the analyst was able to rescue pieces of the patient's self that he felt were falling through a “colander.” The case is also used as an example of some of the work that started in the 1970s about how to work with narcissistic and nonclassical cases in a noninterpretative manner.     

In Search of One's Past: An Identity Trip

The experience of being “cut off,” either emotionally or physically, from one's family of origin and extended families is an experience that at times confronts us all, be we the children of natural, adoptive, foster or divorced parents. The goal of this paper is to show that a person's identity is profoundly related to, and affected by, his sense of connection to his family of origin. This paper will take as its point of departure the author's story as a foster child and will describe his successful effort to get himself reconnected to his natural family. The story raises questions about the policies of foster-care agencies and, by implication, questions about adoptive agency policy. Finally, the paper may have something to say not only to family therapists and researchers but to all of us who wish to more fully “know” our parents and our extended families.     

Transforming and Redescribing Critical Thinking: Constructive Thinking

The author describes a published symposium which debated “Is Critical Thinking Biased?” The symposium meant to address concerns about critical thinking that are being expressed by feminist and postmodern scholars. However, through the author's critique, and the symposium respondent's, we learn the participants ended up begging the question of bias. The author maintains that the belief that critical thinking is “unbiased” is based on an assumption that knowers can be separated from what is known. She argues that critical thinking is a tool which has no life of its own, it only has meaning and purpose when fallible, biased people use it (weak sense bias). She challenges the idea of a transcendental epistemological perspective, thus all knowledge is provisional and perspectival (strong sense bias). The author begins to redescribe a transformed critical thinking as constructive thinking.     

Rethinking Classroom Diversity: Three Student Cultures in a Mainline Seminary

Abstract. Discussions on teaching and learning within theological seminaries often center on the question of student diversity, focused primarily upon issues of race, gender, and ethnicity. At the same time that seminaries are challenged to deal with a multitude of pedagogical suppositions emerging from increasingly diverse learning goals, seminaries must also pay attention to the ways their students challenge an institution's core mission to train ministers for service in churches and denominations. Based upon the author's experience teaching in a mainline Protestant seminary, the essay discusses three student cultures that often overlap among today's seminarians. These three student cultures, referred to here as “church seminarian,”“new paradigm seminarian,” and “vocational seminarian,” carry very different understandings of the seminary's role to prepare students for ministry. A critical discernment of these cultures might challenge seminary faculty to reevaluate their educational and missional suppositions amidst divergent student career objectives.     

The clinical psychology of lightner witmer: A case study of institutional innovation and intellectual change

The name Lightner Witmer is rarely invoked in the historian's litany of psychological saints. Neither a grand systematizer nor an ardent experimentalist, the “world's first clinical psychologist” is even dismissed by contemporary clinicians because of his purported failure to achieve for psychologists professional hegemony over the “problem child.” Yet disciplinary ventures which in Joseph Ben-David's phrase fail to “take off” represent extremely illuminating indicators of a discipline's shifting ideas, roles, and aspirations. Explicitly urging that historians pay more attention to subgroups of larger disciplines, this paper constitutes an attempt to assess the impact of changing social roles upon psychologists' intellectual stances through an examination of Witmer's novel activities at the University of Pennsylvania.     

Revisiting Wittgenstein on Family Resemblance and Colour(s)

We argue that all general concepts are family resemblance concepts. These include concepts introduced by ostension, such as colour(s). Concepts of colour and of each of the specific colours are family resemblance concepts because similarities concerning an open‐ended range of colour or of appearance features crop up and disappear. After discussing the notion of “same colour” and Wittgenstein's use of the phrase “our colours”, we suggest family resemblance concepts in one tradition can often be extended to family resemblance concepts in another tradition, illustrated by Wittgenstein's use of the words Spiel and “game”.     

The Birth of an Identity: A Response to Del McWhorter's Bodies and Pleasures

First, I engage Del McWhorter's confessional voice in the context of her thought and emphasize her claim that even “objective knowledge” often has an indirectly confessional aspect. Second, I give an account of the value of historicity and genealogy in McWhorter's understanding of knowing and subjectivity. Third, I address her reconfiguration of the subjectivity of desiring by prioritizing pleasure in the project of “becoming truly gay.” Finally, I assess the meaning of her phrase, “straying afield from myself.“