The unconscious

A discussion of the unconscious leads naturally to Freud and to a theory on subjectivity we may designate as de-centred. The unconscious reminds us that not only do we not know ourselves. In the core of our subjectivity, we have to acknowledge the notion of otherness. Re-reading Freud's text, The Unconscious, from 1915, the current author emphasises the character and function of the unconscious as radically different from what we know about conscious processes. This allows for the concept of the preconscious, which the author links to Winnicott's intermediary area and Green's tertiary processes. Taking as point of departure Freud's differentiation of word presentation and thing presentation, the author points to Freud's introduction of the term thing-cathexies of the object as designating the primal psychic representation. The Freudian perspective is broadened, encompassing the notion of otherness as discussed by Laplanche and Aulagnier. Concluding the paper, the author draws some implications for psychoanalytic technique, focusing especially on transference.     

Care,play and lifelong learning

In this paper, links between the concepts of long-term care and lifelong learning are suggested, and notions of care and the author’s construction of the Pedagogic Third will be proposed. The psychoanalysis of children stresses the importance of symbolic play, during which the child uses games to master internal conflicts. Analogous results might emerge from play that engages adult learners. However, where play helps children define roles and accept rule-regulated behaviour, we consider to what extent an adult learner is addressing desires which cannot be satisfied because they are too threatening, or desires which cannot be satisfied in reality and which are represented symbolically in play as an alternative. In order to work through these ideas, we consider a comedic representation of a hospital ward and an extract from the diary of a midwife who was also a long-term patient. The author’s contribution to the conference was a workshop and not the presentation of a paper. As such, this paper has been written in retrospect and is consequently reflective in stance. Much of the work described in this paper is connected to a larger piece of work, a monograph in progress, due to be published in 2019.     

Van Inwagen’s modal skepticism

In this paper, the author defends Peter van Inwagen’s modal skepticism. Van Inwagen accepts that we have much basic, everyday modal knowledge, but denies that we have the capacity to justify philosophically interesting modal claims that are far removed from this basic knowledge. The author also defends the argument by means of which van Inwagen supports his modal skepticism, offering a rebuttal to an objection along the lines of that proposed by Geirrson. Van Inwagen argues that Stephen Yablo’s recent and influential account of the relationship between conceivability and possibility supports his skeptical claims. The author’s defence involves a creative interpretation and development of Yablo’s account, which results in a recursive account of modal epistemology, what the author calls the “safe explanation” theory of modal epistemology.     

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.     

从逻辑哲学看模糊逻辑的形式化

从逻辑哲学观点看,在“符号化、公理化的模糊逻辑”与非形式化的“人脑使用的模糊逻辑”（苗东升的说法）这两者之间,只是形式模型及其现实原型的关系,决不相互排斥。真正的问题不在于,在现实生活中人脑所使用的实际上行之有效的模糊推理,是否应该和可能符号化、公理化,而是在于如何恰当地进行形式化。笔者采用苏珊·哈克（Susan Haack）的逻辑哲学观点,认为非经典逻辑可划分为扩展逻辑和异常（deviation）逻辑,模糊逻辑归属于异常逻辑。本文以模糊逻辑系统FZ为例,具体分析了虽然经典逻辑中一些较强的公理和推理规则均不成立,但是与之对应的较弱的“合经典的”（well-behaved）公理和推理规则却仍然可以成立,由此导致一系列新奇性质。笔者采用了达·柯斯塔（da Costa）的形式化技巧,它是关于“在虚设不矛盾律成立的前提下”（相应公式可以称为“合经典的”）才能成立的逆否律。当我们撤除了“虚设不矛盾律为前提”的限定,它又重新回到了无条件成立的情况。笔者也推广了玻尔（N.Bohr）和冯·威扎克（von Weizsaecker）关于对应原理的思想,认为作为非经典逻辑的模糊逻辑与经典逻辑之间也应当遵守“对应原理”：经典逻辑是模糊逻辑的前身,模糊逻辑将构成更为普遍的逻辑形式,经典逻辑作为模糊逻辑的极限形式,在局部情况下还保持自身的意义。     

Metrics-Based Assessments of Research: Incentives for ‘Institutional Plagiarism’?

The issue of plagiarism—claiming credit for work that is not one’s own, rightly, continues to cause concern in the academic community. An analysis is presented that shows the effects that may arise from metrics-based assessments of research, when credit for an author’s outputs (chiefly publications) is given to an institution that did not support the research but which subsequently employs the author. The incentives for what is termed here “institutional plagiarism” are demonstrated with reference to the UK Research Assessment Exercise in which submitting units of assessment are shown in some instances to derive around twice the credit for papers produced elsewhere by new recruits, compared to papers produced ‘in-house’.     

Noah's Ark,Mt. Meru,and the God of the Rainbow

The warning is clear: Unless human beings reach a change of civilization in the ecological sense within the next ten years, we will not have a future—any future. However, a change of civilization does require a change of religious beliefs as well. As Lynn White Jr. asserted many years ago, our present science and technology are so tinctured with orthodox Christian arrogance toward nature that no solution for our ecological and economic crises can be expected from them alone. “Since the roots of our trouble are so largely religious,” as White assures, “the remedy must also be essentially religious.” Still, where do we begin? The author is convinced that any ecological reconstruction of Christian theology and missiology must begin with the Scripture. A solid re‐reading of the Bible will do. This is the reason why the author revisits the well‐known story of Noah's ark to reveal the inconvenient truth almost verbatim – the truth that the Noah's Ark is the story of God's new covenant of life with not only human beings but also with the Earth, represented by the animals from the ark. After scrutinizing the creation stories in Genesis 1 to 9, comparing in particular the two different commandments of God in Genesis 1 and Genesis 2, as well as in Genesis 1 and Genesis 9, the author confirms that a just and sustainable future can only be built upon the biblical God of the rainbow, who shows no favor to human beings, and who makes a new covenant of life with all flesh. What we need is a new vision of Christian beliefs and discipleship that honors God, values the Earth, and emphasizes humility [humus] of humanity [humus], concludes the author.     

Dignity in Three Acts

The author develops three distinct senses of “dignity” that materialize in Drozek’s paper. Dignity as intrinsic worth invites the question of whether the implicit notion of dignity in contemporary psychoanalysis is best viewed as Kantian and, if so, how we are to accommodate the rationalism that inheres in it. Dignity as a state of mind leads the author to sketch the view that dignity is imperiled by absence (of vitality, of realness), contrasting it with Drozek’s emphasis on badness. Dignity as a relational provision summons inquiry into the distinction between “valuing” and “recognizing” in the encounter between subjectivities. Recognition, it is suggested, not only begets love, but also serves as the most compelling analytic instantiation of the Kantian Formula for Humanity—to treat the other as an end. By spelling out these interrelated significations, we not only discern our debts to the concept of dignity but also reveal potential psychoanalytic contributions to the broader conversation about dignity’s essence.     

The Italian Red Brigades and the structure and dynamics of terrorist groups

One of the problems in dealing with terrorism is that we have virtually no access to individual terrorists; only their actions are visible. The founders of the Italian terrorist group, the Red Brigades, on the other hand, have written about their experiences and have exhaustively explained their motivations. The author’s premise is that these autobiographies and her interviews with several of the group’s members give us access to the unconscious processes involved in the formation and operation of the group. After terrorist attacks, it is natural to ask whether the terrorists’ capacity for collective violence is an indication of personal pathology. This paper argues that the relevant pathology in the terrorist enterprise is not that of the individual but that of the group. Relying on the theories of groups of Freud (1921), Bion (1961), Anzieu (1984) and Kaes (2007), the author argues that psychoanalytic theory is essential to understanding the motivations and actions of violent groups which otherwise remain obscure. Although the discussion has been confined to one terrorist group, the author hopes that it can also be useful for understanding the unconscious dynamics of other groups structured around an ideology which mandates the destruction of human life.     

On aggressiveness and violence in adolescence1

When considering aggressiveness and violence during adolescence, we must take into account multiple senses, which range from the healthy assertion of one's own space before others to the repetition of traumatic violent experiences such as the violation of bodily and spatial‐temporal boundaries. The author presents a survey of the views of different authors within psychoanalytical literature which allows us to question these terms, and turn then to the exploration of clinical practice. In studying the latter, acting out is brought to the fore, noting that not every adolescent act connotes a risk. The acts tackled in this case are those that, owing to their characteristics, may often endanger the very life of the adolescent. The author presents clinical material that focuses on adolescent acting out, highlighting the question of how to create, through the transference‐countertransference axis, a space within the analytic session where the patient's capacity to think may be incorporated, thus allowing the anticipation of action.     

Narrative Writing and Soulful Metaphors Commentary on Paper by Barbara Pizer

The author posits that Pizer's use of both narrative and lyrical style is not typical in psychoanalysis, whose scholarly tradition tends to favor a denser, more academic style of writing. The ways in which psychoanalysts read these two forms of writing are mirrors of one another. Both kinds of reading are forms of discipline; both forms of writing are necessary in psychoanalysis. The author also writes that Pizer's “nonanalytic third” does not have to be a “good” thing like a poem; it can be almost anything important to the analyst. The nonanalytic third is a soulful metaphor that can be used to create alternatives to rigid experience. Because rigidity in psychoanalytic relatedness is usually the result of problematic unconscious involvements between analyst and patient, the nonanalytic third can be significant in the negotiation of enactments.     

The Right Stuff

This paper argues for including stuff in one's ontology. The distinction between things and stuff is first clarified, and then three different ontologies of the physical universe are spelled out: a pure thing ontology, a pure stuff ontology, and a mixed ontology of both things and stuff. (The paper defends the latter.) Eleven different reasons for including stuff (in addition to things) in one's ontology are given (seven of which the author endorses and four of which would be sensible reasons for philosophers with certain metaphysical positions that the author does not happen to hold). Then five objections to positing stuff are considered and rejected.     

二维语义“合法”吗？

据查尔默斯（David Chalmers）的二维语义理论,每个表达式被划分出两方面的内涵：认知内涵和虚拟内涵,划分的合法性在哪里？马可尼（Diego Marconi）对此提出了质疑,他认为,认知内涵和虚拟内涵是不可以被截然划分开的独立的两种语义特征,而且它们之间的模棱两可性也不可以借助另一种语言进行消除。因此,查尔默斯把一个表达式的意义拆分成两部分的做法是不合法的。笔者认为,如果把二维进行语义层面和原语义层面的理解,那么对语义进行二维划分的做法还是可取的。     

Genetics: Can Moral Theology Help?

The article discusses Marc Lappé's use of the Principle of Double Effect (PDE) for justifying Germ Line Gene Therapy as a secondary effect of Somatic Gene Therapy. The author argues that Lappés argumentation is mistaken because it is based on a inadequate interpretation of the PDE's scope and function as a means of moral justification. Through an investigation into the history of PDE in Catholic theology, the author gives arguments that use of PDE relies upon some form of deontological framework which is not present in contemporary bioethics. The author concludes that isolated use of PDE, as Lappé seems to suggest, does therefore not warrant moral justification.     

Symbolic attitude and reverie: problems of symbolization in children and adolescents

In comparison to the 1970s and 1980s, we now treat more children and adolescents who, because they have had traumatic experiences of violence, child abuse, deprivation or chronic physical illness, are not able to adequately use their symbolizing function. The question is which qualities and which analytical attitude we should and can offer in analysis to help a child regain his or her capacity to symbolize, irrespective of how poorly developed or blocked this capacity may be. In contrast to Jung and some Jungians, the author argues that although the transcendent function is a 'natural process' and hence archetypally grounded as Jung maintained, the transcendent function does not work spontaneously. Rather it requires a matrix based on the child's earliest relationship, which can later be re-enacted in treatment. Jung's general concept of a 'symbolic attitude' can be complemented and focused in a specific way through the use of Bion's concept of 'reverie', which contributes in a fundamental way to symbol formation within the transference/countertransference. This idea is illustrated by clinical material from a nine-year-old boy who suffered from a severe congenital intestinal disease and was blocked in his capacity to symbolize. From the perspective of treatment technique, the author shows how the drawing of 'comic book' narratives in a reciprocal exchange was brought into the treatment. The drawings evolved in a way that he understood as a modified form of active imagination with children. The drawing process helped the boy gradually to develop a symbolic space in the therapy and to contain a psychic space in his mind.     

Touch,enjoyment and health: In infancy

The paper explores Peter Lomas's influence on the author as a therapist, and in particular his idea that therapy is inescapably an ethical endeavour, however much we try to avoid this. Less persuasive, however, is Lomas's belief in therapy as a moral influence. The author sees it more as an ethical space (after Roger Poole) where people can feel free to explore, without judgement, the difficulties that have brought them there - despair, loss, inauthenticity, unfulfilled lives. The paper also explores R.D. Laing's idea of ‘fear of the soul’ which afflicts therapists (including those who do not hold much with ideas of technique) - despite our title - as well as many of those who come to see us. This fear is, it is argued, understandable as it takes us into uncharted waters, a minefield. In other words, therapy can be dangerous. The paper draws both on the author's work with individuals, and in the Philadelphia Association's community house, with which he has been involved for many years.     

Looking back and looking in: Rethinking adaptation strategies of Ghanaian immigrant women in Canada

Based on research that the author conducted in 1998 this paper re-examines theories of immigrant adaptation by relating Philomena Essed's three-point framework of immigrant adaptation to the settlement of Ghanaian immigrant women in Canada. Essed identifies three phases of the adaptation process that she categorizes as “when are we going back”, “are we going back”, and “here to stay.” This paper examines what it meant for Ghanaian women to “look back” and how “looking back” dictated their adaptation strategies. The paper moves beyond notions of adaptation that stress measurable and quantifiable outcomes to one that stresses the agency of immigrant women. The author argues that Ghanaian immigrant women's seemingly low status in the economy was not a reflection of poor adaptation but rather a measure to help them connect with people in the homeland.     

Response to “Poison Cookies” Discussions

This is a response to the discussions of the case presented by this author. Responding to the discussions has allowed the author to pull together her own ideas about the case as well as about the work we do. The author sees Sheldon (Shelly) Bach's view of sadomasochism as a particular type of object relationship as informing her own point of view. Next comes a discussion centering on Steven (Steve) H. Knoblauch's emphasizing the importance of the internal symbolic world of the patient. The author makes the point that understanding the level of differentiation of the internal objects in the patient's representational world is important in thinking about the types and timing of interventions the analyst makes; for example, those which Mary-Joan Gerson describes in her comments. Finally, the author addresses Sue Grand's response, especially her emphasis on the importance of siblings in our patients’ histories and the resulting sibling transferences to the analyst.     

Full and empty spaces in the analytic process2

In this paper the author discusses two categories of patients which differ in terms of the impact they have in the countertransference. On the one hand, there are patients who create an empty space in the analyst's mind. The response they provoke is a kind of depressive feeling that remains after they leave. The patient may bring dreams and associations, but they do not reverberate in the analyst's mind. The experience is of dryness, a dearth of memory, which may‐at times‐leave the analyst with a sense of exclusion from the patient's internal world. At the other extreme, there are patients who fill the consulting room. They do that with their words, dreams and associations but also with their emotions and their actions. The experience is that the analyst is over‐included in the patient's world. They have dreams that directly refer to the analyst and the analyst feels consistently involved in the patient's analysis. The pathway through which the analyst can understand both these types of patients is via the countertransference or, to put it another way, the analyst's passion. In ‘Analysis terminable and interminable’ Freud suggested that the bedrock of any analysis is the repudiation of femininity. The author believes this statement may be viewed as lying at the crossroads of the discussion about the limits of the theoretical and clinical psychoanalytic formulations which she refers to. In the examples presented the author relates the repudiation of femininity in its connections to the gaps implicit in psychoanalytic understanding.     

THE TRAINING ANALYSIS AT A TIME WHEN THEORY IS IN SHORT SUPPLY1

The author discusses the risks confronting the training analysis when original theoretical production is lacking. In his view, little progress has been made since Freud's time in establishing a general science of the psyche based on Freud's interpretive method. What has been transmitted is stated to be not Freud's method of discovery but the knowledge thereby produced, which has been handed down in the form of doctrines, defined as theory presented as psychic fact. Hence analyses tend to apply theories rather than to discover unconsciouses. Some of today's most common interpretational aberrations are described, and the author shows the powerful suggestive effect on patients of using doctrines as metaphors of psychic life. Where such a training analysis is reinforced by a like form of theoretical teaching and supervision, candidates may uncritically assimilate the relevant theory. The author uses his concept of the reality‐providing circuit to show how belief in a doctrine imparted by the training analysis makes that doctrine appear as the ideological basis of psychoanalytic knowledge. He finally notes that, theories being essentially heuristic instruments and not bodies of acquired information, the consequence of the current dearth of theories, which have degenerated into doctrines, is that the training analysis itself has come to constitute the theory of training in many institutes.