Sociological aspects of Heidegger's being and time

Heidegger's phenomenological approach, as exhibited in Being and Time, provides a conceptual background to discussions in role‐theory. His work was not meant as an empirical contribution to sociology, nor does he assimilate sociology to conceptual inquiry. Heidegger's contention is, rather, that if we understand the way in which human beings exist (the nature of Dasein) we shall understand why empirical role‐theoretical inquiries are possible. Without experience, without paying attention to the facts of human life, there could be no phenomenological enterprise. But by eliciting the fundamental structure of Dasein Heidegger has pointed to what makes the empirical data ultimately intelligible. The enterprise is a transcendental one, in the Kantian sense.     

Psychoanalysis, psychoanalysis appropriated, psychoanalysis applied

The assumptions which predominate in the reading of psychoanalytic theory differ from those involved in listening to the patient in the psychoanalytic process. A weakness of much applied psychoanalysis is that these two sets of assumptions are confused and theoretical certainty is substituted for clinical exploration. This difference in assumptions is illustrated by the different assumptions about the signifier in two poems. In Freud's work on Leonardo, both attitudes toward the signifier are present, but the clinical aspect is located in Freud's method, not in his historical construction. The problems of maintaining a similar clinical stance in applied psychoanalysis are explored, and Freud's tendency toward historical certainty is speculatively considered as an instance of the parallelism phenomenon.     

Pandemic psychoanalysis

The American Journal of Psychoanalysis - Our clinical practice is contextualized by a co-participant trauma constituted by a confluence of upheavals–pandemic, politics, an epistemological...     

Initiating psychoanalysis

This paper explores the coincidence of two substantial difficulties: where gross external interruptions to the psychotherapy (caused by the psychotherapist's miscarriage and subsequent pregnancy) paralleled circumstances of violence and abandonment in the patient's childhood and adulthood.

When two such difficulties coincide and are added to by time constraints, the question of what can be salvaged from the treatment arises. Two risks are discussed: that of withdrawing into a purely supportive, potentially collusive mode of treatment and, second, the risk of challenging the patient's denial (of damage to the therapist as well as evidence of any other damage) in a manically reparative, intrusive, way that is more to do with the therapist's wishes to avoid her guilt at letting the patient down.     

On teaching psychoanalysis

Teaching psychoanalysis is no less an art than is the practice of psychoanalysis. As is true of the analytic experience, teaching psychoanalysis involves an effort to create clearances in which fresh forms of thinking and dreaming may emerge, with regard to both psychoanalytic theory and clinical practice. Drawing on his experience of leading two ongoing psychoanalytic seminars, each in its 25th year, the author offers observations concerning (1) teaching analytic texts by reading them aloud, line by line, in the seminar setting, with a focus on how the writer is thinking/writing and on how the reader is altered by the experience of reading; (2) treating clinical case presentations as experiences in collective dreaming in which the seminar members make use of their own waking dreaming to assist the presenter in dreaming aspects of his experience with the patient that the analytic pair has not previously been able to dream; (3) reading poetry and fi ction as a way of enhancing the capacity of the seminar members to be aware of and alive to the effects created by the patient's and the analyst's use of language; and (4) learning to overcome what one thought one knew about conducting analytic work, i.e. learning to forget what one has learned.