Questioning Hermeneutics with Freud: How to interpret dreams and mute-speech in Sikh scripture

This paper begins to question the interpretive endeavor when it is applied to the Adi Granth. The text itself expresses a view that the ‘world is a dream’ and that there is real difficulty in communicating the truth about reality, since it is like a mute person who enjoys, but is unable to express, the taste of his sweet; that is the sweetness of the mystic experience. I raise the question: what is hermeneutics to this situation? How is one to interpret a dream and a text that is the ‘speech’ of a mute person? Traditional hermeneutic theories (conservative, moderate and critical) do not seem to cater for this problematic since they do not concern themselves with the unconscious, the sub-text, the dreams underlying waking thought. I thus turn to Freud to gain clues about the interpretation of dreams, and thus attempt a preliminary radicalization of hermeneutic theory. It is suggested that perhaps a reversal is required where dreams precede worldly reality, and interpretation is a sign of delusion, obviously locating and implicating this very text within the very problematic it attempts to illuminate. Beyond this ironic tautology I ask: could there be a self that does not dream and does not interpret?     

Towards Dialogical Models of Radicalization and de-Radicalization

According to social psychology, radicalization occurs for a variety of reasons reasons. They include a sense of exclusion, threatened identity, loss of meaning and significance, negative emotions and defensive identification with a group representing power and a clear-cut ideology. In the terms of the Dialogical Self Theory, radicalization implies atrophy of the internal polyphony and dialogical functions of the self. Two hypothetical models of the radicalized self are proposed. The first posits the creation of a powerful I-position that represents a “universal” truth that is not open to doubt. The second introduces twin I-positions, one representing a sense of insecurity and another depicting a redemptive idea. Both types imply lowered openness and reduction of social and internal dialogs, resulting in a dysfunctional, rigid organized self. The question discussed in this article is: How can such an internal organization of the self be changed? Thus it aims to describe and explain the process of de-radicalization, which is proposed to consist of three elements: (1) reorganization of the self-structure and stimulation of a promoter position, (2) restoration of security, which can awaken the polyphony and dialogicality of the self, and (3) supporting internal dialog, promoter functions and a meta-position by reference to values that are significant for the relevant I-positions and the system as a whole.     

An objection to gareth evans' account of self-identity

In chapter seven ‘Self Identification’ of his challenging book The Varieties of Reference, Gareth Evans attempts to give an account of how it is that one is able to think about oneself self‐consciously. On Evans’ view, when one attempts to think of oneself self‐consciously that person is having what he calls an ‘I’ thought. Since these ‘I’ thoughts are a case of reference, more specifically self‐reference, Evans thinks that these thoughts can be explained by employing the same theoretical framework that he uses to explain other kinds of reference. Evans thinks all thoughts are essentially structured, and this means that they must fall under his ‘generality constraint’. Since ‘I’ thoughts are also ‘thoughts’ they are essentially structured as well, and they too must be subject to the generality constraint. The radical implication of this is that Evans thinks that if ‘I’ thoughts are subject to the generality constraint, then he can show that self‐reference must be reference to a thing which we can locate on a spatio‐temporal map. In this article I hope to accomplish three things. First, I will spell out in detail the argument Evans uses to arrive at his claim that self‐reference must be reference to something located on a spatio‐temporal map. Second, I will raise an objection, which states that Evans’ conclusion that self‐reference must involve spatio‐temporal location is not a consequence of the generality constraint. Finally I will argue that Evans’ conclusion that self‐reference must involve spatio‐temporal location is in fact in tension with the generality constraint, rather than being an implication of it.     

Self-Doubt: Why We are not Identical to Things of Any Kind

There are two fundamental aspects of the notion of a self: (i) it is the owner of one’s experiences, that to which one’s experiences are properly attributed, and (ii) it perceives itself. (ii) is a condition on the self’s being capable of attributing experiences to itself or being introspectively aware of its experiences, which constitutes a third, higher‐order aspect of the self. I claim that it is a common sense assumption, enshrined in the use of ‘I’, that one’s body satisfies the first two aspects. I then argue that these two aspects are not really satisfied by one’s body, which is essentially a human organism. Nor are they satisfied by anything of any other kind. So we are not identical to things of any kind, since one can be identical only to that which is one’s self or is the referent of one’s uses of ‘I’.     

Positive Self‐regard and Claim to Leadership: Two Fundamental Forms of Self‐evaluation

The present article examines the common factor structure of various self‐evaluative personality constructs. Consistent with previous research, we found considerable redundancy between constructs. Two basic forms of self‐evaluation could be distinguished: Positive Self‐regard (PSR) reflects people's contentedness with themselves in comparison with their own standards. Constructs such as depression, self‐esteem and neuroticism have very high loadings on this factor. In contrast, Claim to Leadership (CTL) reflects the subjective conviction that one is called to take charge and lead others. This conviction is often called ‘narcissism’. PSR mainly reflects an intra‐personal kind of self‐evaluation, whereas CTL reflects an inter‐personal kind. Both forms of self‐evaluation independently predict intellectual self‐enhancement, but only one of them (PSR) also predicts self‐reported mental health. Moreover, the two forms of self‐evaluation are differentially associated with self‐reported and peer‐reported inter‐personal traits (Dominance and Affiliation). Finally, the concepts of ‘Grandiosity’ and ‘Vulnerability’ from narcissism research may easily be reframed in terms of CTL and PSR. The two‐dimensional framework may help overcome the conceptual confusion that exists around different forms of self‐evaluation and streamline the field for future research. Copyright © 2013 European Association of Personality Psychology     

Revisioning Fordham's ‘Defences of the self’ in light of modern relational theory and contemporary neuroscience

This paper explores the evolution of Michael Fordham's ideas concerning ‘defences of the self’, including his application of this concept to a group of ‘difficult’ adult patients in his famous 1974 paper by the same name. After tracing the relevance of Fordham's ideas to my own discovery of a ‘self‐care system’ in the psychological material of early trauma patients (Kalsched 1996 ), I describe how Fordham's seminal notions might be revisioned in light of contemporary relational theory as well as early attachment theory and affective neuroscience. These revisionings involve an awareness that the severe woundings of early unremembered trauma are not transformable through interpretation but will inevitably be repeated in the transference, leading to mutual ‘enactments’ between the analytic partners and, hopefully, to a new outcome. A clinical example of one such mutual enactment between the author and his patient is provided. The paper concludes with reflections on the clinical implications of this difficult case and what it means to become a ‘real person’ to our patients. Finally, Jung's alchemical views on transference are shown to be useful analogies in our understanding of the necessary mutuality in the healing process with these patients.     

To be or Not to be Authentic. In Defence of Authenticity as an Ethical Ideal

It has recently been pointed out that the cloudiness of the concept of authenticity as well as inflated ideologies of the ‘true self’ provide good reasons to criticize theories and ideals of authenticity. Nevertheless, there are also good reasons to defend an ethical ideal of authenticity, not least because of its critical and oppositional force, which is directed against experiences of self-abandonment and self-alienation. I will argue for an elaborated ethical ideal of authenticity: the ambitious ideal of a continuous self-reflective process of ‘self-authentication’. For this purpose, the ideal of being authentic in expressing and unfolding one’s individual personality and characteristics will be combined with the ideal of being ‘an authentic person’ - whereby ‘a person’ is to be understood in a Kantian sense as an autonomous person who is (at least potentially) reasonable and morally responsible.     

The experiences of therapy from the perspectives of carers of people with dementia: An exploratory study

Design: Interviews were conducted with six carers of people with dementia about their experience of receiving counselling/psychotherapy. Interviews were conducted in the carer's own home, and data were analysed thematically using a narrative approach. Findings: Three themes were identified from the data: ‘Still doing the best I can’ (identified as losses and processes of personal growth); ‘Feeling connected and being understood’ (identified as attributes believed to be important within the therapeutic relationship); and ‘Wanting to share information’ (identified as sharing information with someone ‘neutral’). Carers placed emphasis on the age of the therapist and the amount of therapist self‐disclosure. Attending counselling and/or psychotherapy also helped the carer to find a ‘safe space’ to disclose and share concerns. Discussion: Carer loss and personal growth are explored, together with the importance of building therapeutic relationships and, for the therapist, seeking supervision when managing personal self‐disclosure. The theme of therapist self disclosure is explored together with the importance of therapists seeking supervision when managing personal self‐disclosure.     

Life‐events and post‐traumatic stress in a sample of English adolescents

The aim of the present study was to investigate the lifetime prevalence of negative life‐events and their association with post‐traumatic stress in English adolescents. Of the 427 adolescents surveyed, 360 (84%) endorsed at least one negative event. Respondents were asked to complete the Impact of Event Scale (IES: Horowitz, Wilner and Alvarez, 1979) for each event that they endorsed. For boys, highest levels of post‐traumatic stress were found in those who had experience of a ‘family member with a drink or drugs problem’, followed by ‘parental separation or divorce’, ‘life threat to family member’, and ‘life‐threat to self ’. For girls, highest levels of post‐traumatic stress were found in those who had experienced ‘attack or physical assault to self ’, followed by ‘family member with drink or drugs problem’, ‘parental separation or divorce’, and ‘life threat to family member’. These data suggest that moderate levels of post‐traumatic stress are present in around one fifth of adolescents who have experienced one of these events and that community levels of post‐traumatic stress in adolescents may be higher than previously thought. Copyright © 2000 John Wiley & Sons, Ltd.     

Beyond Global Apartheid: Polarization and (De)Radicalisation in Tanzania

This contribution studies polarization and (de)radicalization in Tanzania. It is based on interviews with 175 people conducted between 2012 and 2018. For this contribution the author focuses on one of them, a well-known Muslim leader in Dar es Salaam. The author analyses the interview with him from a Dialogical Self Theory perspective, using Critical Discourse Analysis as a method. The aim of the contribution is to test the fruitfulness of bridging these two approaches in understanding (de)radicalization. The author assumes that both approaches are compatible and complementary. Both are rooted in social constructivism, dialogism and narrative theory. The author concludes that both approaches have strengths and weaknesses. A strength of Dialogical Self Theory is that it conceptualizes the self in society. Critical Discourses Analysis conceptualizes better the society in the self. For understanding social polarization and (de)radicalization, critical discourse analysis has the advantage that it shows that words constitute and are constituted by political agendas. Dialogical Self Theory can better explain that the other is not a complete stranger but already part of me. This makes compromises between quite different positions possible.     

Shattering the subject: Georges Bataille and the limits of therapy

This article is an analysis of the work of the French intellectual Georges Bataille (1897–1962) and its implications for interrogating the limits of therapy. One of the central concepts of Bataille's thought is transgression and the destabilizing effects of transgression on any concept of the limit. I explore this thinking through an analysis of Bataille's personal and theoretical relationship to psychoanalysis. Bataille's radicalization of psychoanalysis is then pursued through his use of mythic representations of the ‘shattered subject’. These models of the shattered subject offer an interrogation of some of the theoretical and practical limits of therapy, particularly when it is centred on the individual. Drawing on these models it is then argued that Bataille offers a new ethics of abjection, which proposes that we must interrogate the subject in terms of what our culture regards as ‘waste’. Comparison is made between Bataille's thought and that of Jacques Lacan, and it is argued that Bataille offers a potential radicalization of Lacan's concept of the Real and his ‘ethics of psychoanalysis’. The limits of Bataille's own writing are critically interrogated, drawing on the readings of his work by Jacques Derrida and Michel Foucault.     

Mapping the dialogical self: towards a rationale and method of assessment

It is widely believed that the well‐adjusted individual has an integrated, coherent and autonomous ‘core self’ or ‘ego identity’. In this paper it is argued that a ‘multi‐voiced’ or ‘dialogical self’ provides a better model. In this model the self has no central core; rather, it is the product of alternative and often opposing narrative voices. Each voice has its own life story; each competes with other voices for dominance in thought and action; and each is constituted by a different set of affectively‐charged attachments: to people, events, objects and our own bodies. It is argued that by exploring these attachments the dominant narrative voices of the self may be identified. A semi‐structured interview protocol, the Personality Web, is introduced as a method for studying the dialogical self. In phase 1, 24 attachments are elicited in four categories: people (6), events (6), places and objects (8), and orientations to body parts (4). During interviewing, the history and meaning of each attachment is explored. In phase 2, participants were asked to group their attachments by strength of association into clusters, and multidimensional scaling was used to map the individual's ‘web’ of attachments. Using a combination of qualitative and quantitative methods, the strategy of clustering attachments was shown to be successful as a means for empirically examining the dialogical self. Two case studies of midlife adults are described to illustrate the arguments and methods proposed. Copyright © 2000 John Wiley & Sons, Ltd.     

Western ‘sincerity’ and Confucian ‘Cheng’

In philology, both ‘sincerity’ and ‘cheng’ primarily mean, ‘to be true to oneself’. As a philosophical term, ‘sincerity’ roots in Aristotle's ‘aletheutikos’. In medieval Europe, it is regarded as a neutral value that may either serve or disserve for ‘truth.’ As for Romantics, it is a positive value, and an individualistic concept whose two elements ‘true’ and ‘self’ refer to a person's ‘true feeling’ and ‘individuality’. In contrast, both ‘self’ and ‘true’ in Confucianism are universalistic concepts, meaning ‘good nature’ common to all humans, and ‘true feeling’ distinguishing them from beasts. Cheng itself means to face one's universal self with universal true feeling.     

Loss: the ultimate philosophical problem

This paper draws on Jan Zwicky’s claim in Lyric Philosophy that loss is the ultimate philosophical problem and Wittgenstein’s attitude to philosophy in his Culture and Value that: ‘philosophy ought really to be written only as a poetic composition’. This paper will enter the difficult territory of loss using poetry and reflections to engage loss as a spiritual challenge and perhaps one of the major forces shaping cultural ways. Death inescapably brings loss into life for those who remain after a death but loss has many other forms and is a persistent experience in living that touches every stage of the life journey. It is a philosophical problem rooted in common human experience from childhood on that has been addressed in a multitude of forms, conceptualizations, rituals, belief systems and religions. As a method, poetry is a way of inquiry that allows one to enter experience and meet the intensity of events, particularly loss. In her essay ‘Entering the Bird Cage: Poetry and Perceptibility’, Jane Hirschfield says that poetry allows us ‘to understand the world beyond the narrow self’ and to do so ‘it is necessary to be available to the unknown’ and loss moves experience into the unknown.     

Pupils' perceptions of self and of labels: Moderate learning difficulties in mainstream and special schools

Background: The study is set in the context of international moves towards more inclusion of children with disabilities into mainstream schools and the greater importance attached to the child's voice in decision making in education. Aims: To examine how children with moderate learning difficulties (MLD) in mainstream and special schools see themselves; to investigate their positive, negative and mixed self‐perceptions; to explore their evaluations of the terms and labels used by others to describe them; and to examine whether their perceptions vary according to special educational placement, age or gender. Sample: One hundred and one children; 50 in special and 51 in mainstream schools, of whom 51 were age 10–12 and 50 13–14 years; within each age group half were boys and half were girls. Method: Semi‐structured in‐depth interviews based on a common framework derived from the research questions. Results: Most pupils were aware of their learning difficulties and felt mainly negative about their difficulties. Pupils in special schools had more positive self‐perceptions of educational abilities than those in mainstream schools. Self‐perceptions of general characteristics were mainly a mixture of positive and negative with no differences by placement. ‘Stupid’ and ‘thick’ were perceived as the most negative labels, while ‘has help’ was the most positive label. The SEN term was infrequently recognized. Conclusions: The findings are discussed within the context of a multi‐dimensional, complex and contrary framework of self‐perceptions, and reference groups as the bases for self‐perceptions and as an active and interpretive process in the formation of self‐perceptions.     

The self in the couple relationship: part 2

Part 1 of this paper examined some of the ways in which individual therapy, by assisting in the development of a more cohesive sense of self in the individual, inevitably has an impact on the individual's relationships, especially their relationship with a partner. This paper approaches the topic of the significance of ‘the self’ in the couple relationship from an alternative direction. It focuses on the significance of ‘the self’ for couples therapy, and argues that couples therapy may sometimes need to include therapeutic work with one partner to facilitate change in the relationship. In both parts of the paper, a conceptualization of the couple relationship as ‘a transitional space’ is central.