Appreciating phenomenology and feminism: Researching quiltmaking and communication

Conclusion The effort to appreciate phenomenology and feminism in the study of quiltmaking discourse self-reflexively joins a philosophy of experience with a politics of women's experiences. At the same time it reveals method to be an embodied practice which involves knowledge as power, and it discovers power relations between researchers and the researched within particular contexts and relationships. For phenomenology, these reflections may encourage closer attention to the en-gendering and situating of the subject within social and cultural conditions. Also they may challenge us to ask: who benefits from phenomenological understanding? For feminism, this effort may encourage greater self-critique in regard to the phenomena of women's experiences. Simultaneously, these reflections may temper an uncritical embracing of phenomenological methods. Perhaps these reflections can best be seen as a working out of a pattern that joins phenomenology, feminism, and their compatible and contradictory relations like the three layers of a quilt. In this embodied and ongoing labor of piecing and quilting I have attempted to expose the seams and the gaps rather than smooth over their differences. Research, like quiltmaking, functions as both a noun and a verb, a product and a practice, engaged bodily and mindfully as a project in the world.     

Phenomenology and functional analysis. A functionalist reading of Husserlian phenomenology

Phenomenology and the Cognitive Sciences - In the article I discuss functionalist interpretations of Husserlian phenomenology. The first one was coined in the discussion between Hubert Dreyfus and...     

How to, and how not to, bridge computational cognitive neuroscience and Husserlian phenomenology of time consciousness

A number of recent attempts to bridge Husserlian phenomenology of time consciousness and contemporary tools and results from cognitive science or computational neuroscience are described and critiqued. An alternate proposal is outlined that lacks the weaknesses of existing accounts.     

The Cultural Community: An Husserlian Approach and Reproach

What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, cooperatively united, and animated by a universal philosophical culture. Reflecting on culture, a spiritually shaped and shared domain of the world, draws us to reflect also on ourselves as social and rational animals, and to ask, what should we reasonably hope for—and aim for—in a human culture that expresses and supports our shared lives of reason? Aristotle is used for occasional comparisons and contrasts.     

Developmental psychology and psychoanalysis: I. The context for a revolution in psychoanalysis

After describing the manner in which the integration of psychoanalysis and developmental psychology became a central problem for ego psychology, the author examines the conditions that make it possible for new research and theory in developmental psychology to contribute to a revolution in contemporary psychoanalytic theory. They include: (1) the emergence of a state of "crisis" in American psychoanalysis centering on questions of the nature of early development and how it can be known; (2) the explosive growth of developmental research on early childhood dealing with issues at the heart of that crisis; and (3) the presence of a new generation of psychoanalysts and psychoanalytically oriented researchers capable of bringing that research to bear on those issues.     

Dimensionality,identity and security: finding a home through psychoanalysis

This paper suggests that Meltzer’s understanding of the development of inner space can be thought about in relation to how a state of ‘being at home’ can be impaired through early trauma and developmental failure. It shows how a very young child developed a greater capacity for recognising inner and outer experience and consequently a greater awareness of inner space through intensive psychotherapy. Clinical material is presented in which this two-year-old boy moves from profound disorientation and disconnection, through physical containment and moments of communication, to some shared expression and symbolisation of his preoccupations. The author uses episodes from the psychotherapy to illustrate links between Meltzer’s thoughts on impaired interior dimensionality and a resulting terror of the ‘breaking of surfaces’ with Winnicott’s understanding of the necessary ‘gravitational pull’ of a good internal object and the negative retreat which may be caused by overwhelming anxiety. The paper suggests that a developmental approach to psychotherapy with young children has some technical ramifications which might include physical containment, emphasised attunement, simple observational commentary and developmental interpretation. The relationship between interior and exterior spatial awareness is discussed and brief reference is made to a study of psychotherapy with homeless adults regarding their capacity to make use of a physical home. Finally, Bion’s encouragement to abandon memory and desire is discussed in relation to the need traumatised children may have for environmental hope and hopefulness in the person of their therapist.     

The crisis of psychoanalysis and psychoanalytical training: The suffering of the candidate on the long road towards qualifi cation1

The author assesses the impact of the so‐called ‘crisis of psychoanalysis’ on the training of candidates, and on those who accompany them through the course. Different causes of the most relevant symptom of the crisis, i.e. the diffi culty of fi nding patients for a four‐sessions‐weekly analysis, are considered. According to the author, analysts themselves must bear some of the responsibility for it. She draws attention to a number of interrelated phenomena, such as: trainees' tension in their encounters with potential analysands, due to awareness of their own needs as trainees; the necessity to accept very disturbed patients whose selection might arouse criticism from the training committee; analyses in which trainees seem to become patients' hostages because of ever‐present fears of interruption; the diffi cult construction of a psychoanalytic identity in trainees who also are in full‐time psychiatric practice; trainees' profound uncertainty about the future both of psychoanalysis in general and their own careers in particular. In agreement with Kernberg, the author stresses the importance of considering the ‘crisis of psychoanalysis’ as a phenomenon whose development may be infl uenced by the analysts themselves.     

Regulation and standards for psychoanalysis: The place of the Other in psychoanalysis and its teaching

In numerous Western countries, psychotherapies have come under increasing governmental regulation. A more recent development is the increasing scrutiny given to psychoanalysis in the United Kingdom, in France, and in the United States. This paper examines a particular document that was created by four professional psychoanalytic organizations that are based in the United States. The document called Standards of Psychoanalytic Education aims to develop criteria that would guide accreditation and the organization of psychoanalytic institutes. The document is part of a set of concerns and actions related to the state regulation of psychoanalytic practice, its professional status, and the protection of those who seek its services. The essay examines the putative theoretical neutrality of this document by unfolding its tenets in terms of Lacanian psychoanalysis, a school of psychoanalysis that would take exception to many of the ideas suggested in the document's template for psychoanalytic education. The paper follows one line of argumentation throughout: what is the place of the Social Field, the Symbolic Other, within psychoanalytic process and as a recourse for professional legitimization that stands outside of psychoanalysis? As a practice of particularity, what relation does the discipline bear to other mental health fields and to the norms and knowledge systems of the mental health professions? Using a Lacanian orientation, two senses of the Other are discussed, and the specificity of psychoanalysis is asserted. This specificity is contrasted with some of the goals and constraints that are introduced by current approaches to regulation.