The Characters of Madness in the Talking Cure

Madness, as a character, is presented as such by Erasmus of Rotterdam in his The Praise of Folly: “It is I, Folly, who speaks.” When it appears in the middle of psychoanalysis, the usual instruments of exploration must be modified. This implies bringing into play an initial representation of events that have never been inscribed either in the life history or in the Unconscious, which may be repressed or forgotten later on. The purpose of this process is to put time in motion again. In this framework, the analogy between the action of theatre and the action of analysis leads me to describe the effects on the analyst when this somewhat unseemly character enters the scene, compelling the therapist to recognize the share he takes in its evocation.     

The Talking Cure as Action: Freud's Theory of Ritual Revisited

Freud made creative use of late Victorian theories of ritual as empty modes of behavior, using the idea of "seemingly meaningless" ritual to offer a compelling comparison with obsessive behavior. However, analytic hours, with their repetitive frame and repetition of unconscious conflicts, have stronger links with rituals than Freud admitted. Recent theories highlight the extensive power of rituals to organize and instantiate models of effective action, especially in terms of the multifunctionality of language. These new theories of ritual offer in turn new tools for understanding the therapeutic action of analytic hours.     

Dialogue: Hermeneutic and practical

Hans Georg Gadamer's (1982) hermeneutic is the dominant model for practice in North American practical and pastoral theology, as is evident in the work of three leading theorists in this field, Don Browning (1991), Thomas Groome (1991), and Charles Gerkin (1991). They use Gadamer's hermeneutic dialogue between interpreter and text to understand the dialogue between pastor and parishioner, congregation, or community. In this usage, “dialogue” undergoes shifts in meaning away from its usual denotation and connotation. Critical analysis of these changes reveals the dynamics of power in ecclesial and theological structures.     

Meanings of Touch and Forgiveness: A Hermeneutic Phenomenological Inquiry

The author examines personal meanings ascribed to the experience of touch in the context of forgiveness. Data from in‐depth interviews with 6 self‐reported Christians were analyzed to determine themes in the meanings participants assigned to a forgiving touch.     

Hermeneutic Inquiry in Depth Psychology: A Practical and Philosophical Reflection

This article examines foundational issues with respect to hermeneutic inquiry in depth psychology. Originally presented in a symposium on the relationship between psychological science and practice, the article begins by questioning psychology's commitment to its original vocations in both science and practice. The article then examines foundational perspectives in hermeneutic inquiry including the significance and implications of the hermeneutic circle for research in depth psychology. Following Martin Heidegger's phenomenological hermeneutic approach to scientific and philosophical inquiry, the article distinguishes between methodological and ontological hermeneutics and offers practical suggestions and examples for hermeneutic inquiry in the field. The article goes on to expose the origins and meaning of the term depth psychology and then reconsiders the term through the ontological perspective of Daseinsanalysis, suggesting that depth psychology is a psychology of the secret, a psychology of concealment as such. Finally, the relevance of a hermeneutic perspective for research in depth psychology is discussed by briefly dialoging core concerns in the work of Sigmund Freud and Martin Heidegger.     

Intergenerational Suicide and Family Dynamics: A Hermeneutic Phenomenological Case Study

A phenomenological case study of a family in which the father committed suicide following incarceration and an adult daughter also committed suicide years later is described. This study used an embedded design to triangulate multiple sources of data (family documents and interviews with survivors) within the study of a single family. Four themes emerged to describe the relational dynamics between the father and adult daughter: (a) Mirroring, (b) Caretaking, (c) Death, and (d) Suicide. Four themes emerged from interviews with survivors about their coping process: (a) Ongoing Grief process, (b) Media Exploitation, (c) Separation and Transformation, and (d) Forgiveness. Results are discussed in terms of prevention and family processes in coping with suicide.     

Psychiatry of the Elderly: A Consensus Statement

This document is a consensus statement on Psychiatry of the Elderly jointly produced by WHO and the Geriatric Psychiatry Section of the World Psychiatric Association, with the collaboration of several pertinent NGOs and the participation of experts from countries in several WHO regions.     

Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective

In this article I apply the insights of hermeneutic realism to a practical‐theological ethics that addresses the international crisis of families and women's rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans‐Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or explicitly involving five levels—background metaphysical visions, some principle of obligation, assumptions about pervasive human tendencies and needs, assumptions about constraining social and natural environments, and assumed acceptable rules of conduct. The fruitfulness of this multidimensional view of practical reason is then demonstrated by applying it to practical‐theological ethics and the analysis of four theorists of women's rights—Martha Nussbaum, Susan Moller Okin, Lisa Cahill, and Mary Ann Glendon. Finally, I illustrate the importance and limits of the visional dimension of practical reason by discussing the concept of “Africanity” in relation to the family and AIDS crisis of Eastern Africa.     

A New Liturgical Hermeneutic: ChristianMaturation by Developmental Steps

In this paper I first survey several paradigms of liturgical renewal that respond to the mandate of the Second Vatican Council and I restate a suggestion made in 2007 for a new model of liturgical study, 'Appreciating the Liturgy'. This new model encourages a deeper appreciation of the current liturgy and is offered that the Church may better discern the way forward in the renewal of the liturgy. Then, following a brief presentation of the liturgical hermeneutic taught at the Pontifical Institute of Liturgy and a practical example of analysing a prayer with this method, I conclude by showing how the 'Appreciating the Liturgy' model has helped to reveal a liturgical hermeneutic heretofore overlooked, that of Christian maturation by developmental steps.
  The method which Daniel McCarthy and I have developed and used here can validly be applied to other liturgical sources, yet this paper's conclusions, based on the analysis of a newly-composed oration in one of the renewed texts ( editiones typicae ) resulting from the Second Vatican Council and the Constitution on the Liturgy, suggest that Christian maturation was a real concern of those taking part in the Council.     

Introduction: A Theoretical Basis for Psychiatry

Theoretical Medicine and Bioethics -     

Deconstructing Hermes: A Critique Of The Hermeneutic Turn In Psychoanalysis

In this brief essay, I attempt to critique some of the philosophical problematics inherent with the hermeneutic turn in psychoanalysis. The proposition that “there are only interpretations of interpretations” leads to an inescapable circularity because interpretation ultimately lacks a referent or criterion for which to anchor meaning. If we follow this proposition through to its logical end, this ultimately collapses into relativism because meaning is relative to its interpretive scheme, which further relies on other interpretative schemata for which there are no definitive definitions, conclusive consensus, or universal laws governing interpretation. How can hermeneutics escape the charge of circularity, infinite regress, disavowal of universals, its tacit relativism, and the failure to provide a consensus or criteria for interpretation? How is psychoanalysis able to philosophically justify interpretative truth claims when they potentially inhere to a recalcitrant subjectivism while claiming to be objectively valuative?