On Difference and the “Beyond Psychotherapy” of Psychoanalytic Method: The Pivotal Issue of Free-associative Discourse as De-repressive Praxis

The American Journal of Psychoanalysis - It is argued that, in the course of the history of psychoanalysis since 1914 or thereabouts, the clinical and theoretical interests of psychotherapy have...     

The “Endura” of The Cathars’ Heresy: Medieval Concept of Ritual Euthanasia or Suicide?

The aim of the study is to explore the medieval concepts on the voluntary death of severely sick people, as they emerge through the endura (endurance) of the heresy of the Cathars in France (twelfth to fourteenth centuries). The endura was the prerequisite act of repentance that would allow the fallen soul to return to heaven. The endura was a necessary act of repentance, after the performance of a ceremonial purification of the soul (consolamentum), and consisted of the patients’ voluntary abstention from vital food. The consolamentum and endura could be performed in the final stage of a disease with the consent of the patients or their relatives. The role of the Cathar physician was only to determine the severity of the disease and the forthcoming death of the patient. The physician was not allowed to take steps that would deprive the life of the patient, and the performance of the ritual endura was duty of the spiritual leaders of the community. The modern ethical approach to this subject is dictated by the medieval belief on the salvation of the soul and tries to answer the question of whether the endura could be seen as a medieval concept of a ritual euthanasia or fell within the theological sin of suicide.     

The Position of Metapsychology in the Formation of Psychoanalytic Knowledge and the Concept of “I” (Ego)

Psychoanalysis is unique in that competence in the field can be achieved only through applying the method to oneself. Different psychoanalytic schools differ in their understanding of the unconscious, about how to approach it, or how to define the specificity of the psychoanalytic interaction. Consequently, there are differences in the criteria for the definition of the ‘good-enough analysis’. There are many different opinions about how to select candidates, organise the curriculum and length of training. To define psychoanalytic talent is difficult; the uncertainty in the definition of criteria to use for selection is great; the problematic overlap between personal analysis and training is constantly present; to achieve conditions in which learning and creativity can develop is complicated by trainee, supervisor and their relationship to the Institute. Confrontations about training are often heated and divergent, as well as repetitive. Systematic studies about psychoanalytic education are very few. After a short discussion of the different concerns about selection, personal versus training analysis and the ambiguities of the supervisory situation, the author gives a review of three studies on how psychoanalytic education—as viewed by trainers and trainees—is conducted and experienced at the Swedish Psychoanalytic Institute. Training is felt to be well grounded in theory and tradition; nonetheless most do not have a sufficiently clear picture of training as a whole. Both candidates and trainers see the development of a psychoanalytic identity as the goal of training, where the competencies to be acquired are equated with important personality qualities. The candidates have a feeling of “being chosen"; they “wish to belong to a group who share an interest and fascination for psychoanalytic thinking and theory". All praise the warm and open atmosphere, and the mutual and continuous evaluations and the deep involvement of all. The surge to be rooted in an overreaching psychoanalytic ethic, the culture of gratitude within the Institute and the devotion to the task to train psychoanalytic clinicians for the future may preserve an idealised image of psychoanalysis and the fantasy that psychoanalysts are exceptional persons and give a mystifying colour to the psychoanalytic profession. This might also stand in the way of a more radical change in the traditions of training—according to the rather drastically changing climate in which psychoanalysts of the future will have to work.     

A Response to Patricia A. Williams' “The Fifth R: Jesus as Evolutionary Psychologist”

Panentheism has recently become a widely accepted and appreciated concept among scholars in the science-theology dialogue, and its theological repercussions have been discussed to great extent. Yet, there remains to be studied in more detail the notion of the philosophical foundations of the term. A prominent gap in our understanding of these foundations is the potential similarity between the metaphysics of Hegel and Whitehead, their understanding of the transcendence and immanence of God, and their respective versions of panentheism. In this article, I present a critical reflection on the possible resemblance between process thought and Hegelian metaphysics and philosophy of God. In the last section I refer to those who use panentheism within the science-theology dialogue. I try to specify which of the two versions of panentheism, that of Hegel or Whitehead, is more popular among those scholars.     

The Influence of Traditional Male Initiation (Lebollo) on School Discipline: Educators’ Perspectives

This study explores the influence of traditional male initiation on school discipline. Eight educators teaching in township schools in Bloemfontein, South Africa, were purposefully selected to take part in a focus-group interview. The results from a content analysis indicate that initiates may exacerbate disciplinary problems at schools and that certain types of misbehavior may be attributed to initiation schools. The study found that initiation schools might perpetuate gender inequalities, patriarchy, gangsterism, and criminality. Recommendations on how to deal with disciplinary problems arising from initiates’ behavior are made.     

The “Second Place” Problem: Assistive Technology in Sports and (Re) Constructing Normal

Objections to the use of assistive technologies (such as prostheses) in elite sports are generally raised when the technology in question is perceived to afford the user a potentially “unfair advantage,” when it is perceived as a threat to the purity of the sport, and/or when it is perceived as a precursor to a slippery slope toward undesirable changes in the sport. These objections rely on being able to quantify standards of “normal” within a sport so that changes attributed to the use of assistive technology can be judged as causing a significant deviation from some baseline standard. This holds athletes using assistive technologies accountable to standards that restrict their opportunities to achieve greatness, while athletes who do not use assistive technologies are able to push beyond the boundaries of these standards without moral scrutiny. This paper explores how constructions of fairness and “normality” impact athletes who use assistive technology to compete in a sporting venue traditionally populated with “able-bodied” competitors. It argues that the dynamic and obfuscated construction of “normal” standards in elite sports should move away from using body performance as the measuring stick of “normal,” toward alternate forms of constructing norms such as defining, quantifying, and regulating the mechanical actions that constitute the critical components of a sport. Though framed within the context of elite sports, this paper can be interpreted more broadly to consider problems with defining “normal” bodies in a society in which technologies are constantly changing our abilities and expectations of what normal means.     

A Phenomenological Reading of Hegel’s Concept of History of Philosophy: An Analysis of “The Gallery of Opinions”, “The Gallery of Knowledge” and “The Gallery of Dresden”

From a phenomenological perspective of game-space and horizon, this paper tries to make a deconstructive reading of Hegel’s “two galleries”, namely, “the gallery of opinions” and “the gallery of knowledge”, which are mentioned in the introduction of Hegel’s Lectures on the History of Philosophy. The reading shows that the Game-space or the ab-gruendiger Grund of the Hegelian concept of philosophical history lies in an originally differencing space that is keeping in absence, which is called by Edmund Husserl and Jacques Derrida “the gallery of Dresden”. Translated from Zhexue Yanjiu, 2005:6     

Beyond the Psychosexual: The Body–Mind Relationship Discussion of “Somatic Experiencing”

The author discusses the importance of focusing on the body in analytic work since it functions as an important springboard for the patient to discover his or her unique existence. It also helps develop a dialogue between the mind and the body’s sensory level. This is a more archaic domain than the more often emphasized psychoanalytic tradition of organizing our thinking psychosexually. The author also underscores the differences between psychoanalysis and Somatic Experiencing and the risks and advantages of modulating or heightening sensory experience.     

Problem and method: The possibility of comparative study—using “Lun Liujia Yaozhi” as an example

On the basis of general characteristics, comparative studies can be restricted by cross-cultural comparison in a narrow sense. In this paper, I take “Chinese philosophy” as an example to investigate the current problems within comparative studies. However, it is possible to embark on comparative study. “Lun Liujia Yaozhi” 论六家要旨 (“Discussion on the Main Points of the Six Schools”) conducts a successful comparison, from which we can extract the comparative method of “Problem and Method,” and it points directly to the basic structure of survival activities, and furnishes the possibility for cross-cultural comparisons.     

Scriptural Reasoning as a “Classic”: The Aesthetics of Interreligious Politics

Seeking to find a new way of meeting between Abrahamic traditions, Scriptural Reasoning has established a unique dynamic. This unique dynamic centres on meetings that are based on friendship rather than consensus, wisdom rather than propositional knowledge or binary thinking. Such virtues are not without problems. This article considers one problem: how the results of Scriptural Reasoning, and the insights gleaned from the meetings, can be passed on to the Abrahamic communities and the wider public. Addressing this problematic, the article focuses on the aesthetics of Scriptural Reasoning and its performance. Whereas one method of extending its influence is to widen the practice into the civic sphere and draw more people into the meetings, this article proposes another approach that suggests that the meetings of scholars or “representatives” around their texts constitute a “classic”, which, through vicarious performance can affect the wider public. Further than this, the article outlines a kind of aesthetic politics of religions. Building upon the idea of aesthetic representation proposed in the political sphere by Frank Ankersmit, it is argued that interfaith movements such as Scriptural Reasoning might be presented as a form of political representation.     

“Viewing” Pregnancy as an Existential Threat: The Effects of Creatureliness on Reactions to Media Depictions of the Pregnant Body

Although pregnancy clearly evokes many positive reactions, women's pregnant bodies sometimes inspire negative responses. However, little if any empirical attention has been devoted to understanding the psychological reasons for such ambivalence. In this article we tried to fill this gap by using a conceptual analysis grounded in terror management theory. According to this perspective, because people are motivated to deny their similarity to animals (and the mortal vulnerability that entails), when such concerns are salient, they will react negatively to that which has the potential to highlight the creaturely aspects of humanity (i.e., pregnancy). In two experiments, priming the similarity between humans and animals led participants to respond more negatively to a pregnant compared to non-pregnant Demi Moore magazine cover (Study 1) and to perceive Gwyneth Paltrow as less competent when she was portrayed as pregnant (Study 2). We consider implications for understanding objectification and derogation of women.     

Towards an ecological understanding of mutual-help groups: The social ecology of “fit”

Adopted an ecological framework to view mutual-help groups, and illustrated its usefulness by examining aspects of the social ecology of "fit" among 163 members of Compassionate Friends (bereaved parents; CF), Multiple Sclerosis (MS), and Overeaters Anonymous (OA) groups. Concerning person-group fit, personal Spirituality was positively related to (a) Providing Support, and to (b) Group Satisfaction for members of a group whose helping ecology emphasized "reliance on a higher power" (OA). (Contrary to prediction, the relationship with Group Satisfaction was also manifest for members of MS). Furthermore, OA members reported higher levels of Spirituality than CF members. Concerning helping mechanism-focal problem fit, Friendship Development was positively related to Group Satisfaction only for individuals with a focal problem characterized by high levels of social network disruption (MS). In addition, Time in Group was inversely related to Depression for members of life stress (CF) and medical disorder (MS) groups, but not for members of a "behavioral control" type group (OA). The implications of the ecological perspective for future research are discussed.     

Provider gender and moral reasoning: The politics of an “ethics of care”

Women constitute 35% of providers in genetics at the doctoral level. A survey of 682 geneticists in 19 nations showed that gender was the single most important determinant of ethical decision making. Women were less directive and more observant of patient autonomy than men. In the United States, women were twice as likely as men to accede to patient requests for prenatal diagnosis for sex selection. Women now constitute 30% of all medical students, about half of all obstetrical residents, and 94% of master's-level genetic counselors. Evidence that women providers respond differently to some ethical problems suggests that in the future, as more women enter the field, provider-patient relationships may become more egalitarian.     

The concept of unlivability: A reading of Frantz Fanon's “The North African Syndrome” (1952)

From a close reading of Frantz Fanon's “The North African Syndrome” (1952), this article draws out Fanon's understanding of “death in life” to suggest that a concept of unlivability in the present must account for the temporal duration of racialized and colonized experiences of pain and trauma. It is thus critical of Judith Butler's and Frédéric Worms's discussion of unlivability in The Livable and The Unlivable (2023) for not centering a phenomenological study of the testimonies of the oppressed. I argue for a greater engagement with Fanon on the longue durée of racial and colonial violence enacted on the bodies, psyches, and histories of racialized and colonized peoples. This article concludes by pointing to possibilities for a shared unlivability in a shared temporality, with potential to move beyond refusal and toward resistance to the colonial control over time.     

Beyond Death’s (and Conception’s) Door: The Unsettling Limitations of Incarnate Existence

The psychological effects of contemplating one’s death have received much empirical attention, but the impact of thinking about one’s conception—the other temporal endpoint of physical existence—has not. Across three experiments, reflecting on conception or death (vs. a neutral topic) led to increased framing of sexual reproduction as miraculous and sacred, intensified belief in discarnate immortality, and a greater desire to experience a discarnate state that offered no direct assurance of literal immortality. Thinking about death uniquely evoked greater anxiety as well as greater desire for an experience that offered assurance of literal immortality, congruent with the tenets of terror management theory. Nevertheless, the parallel effects evoked by reflecting on conception and death also suggest that both amplify the aversive salience of the limitations inherent to physical existence, such that people respond by seeking experiences and adjusting attitudes/beliefs to divert attention from the physical body.     

The pre-reflective experience of “I” as a continuously existing being: The role of temporal functional binding

The present moment is of infinitesimally brief duration. In the brain, however, there are perceptual processes that bind together events occurring at different times, on a time scale of milliseconds, into a coherent and integrated temporal representation. These processes include temporal integration, as in perception of biological motion, synchronisation, and change detection. These processes are also responsible for temporal integration and coherence in inner mental life, such as in mental imagery. I argue that this gives rise to the pre-reflective experience of the self as a continuously existing being. Temporal integration is also a feature of the experience of action–outcome relations, and I argue that this produces a pre-reflective experience of the self, not just as continuously existing, but also as the doer of both physical and mental actions. This is the foundation on which the idea of the self as continuously existing on longer time scales – the narrative self – is built.     

The relationship of temperament to tolerance of cold and heat: Beyond “cold hands — Warm heart”

Thermal regulation and peripheral arousal in episodes of emotion are dependent upon similar autonomic and hormonal processes. Thermal-tolerance measure were developed and validated in order to indirectly assess adrenergic (cold tolerance) and cholinergic (heat tolerance) responsivity. We hypothesized that cold tolerance would correlate with reduced emotionality (largely fear and anxiety) and depression, and with increased stimulus seeking and dispositions toward activity; those hypotheses were confirmed. Tentatively advanced hypotheses that heat tolerance would correlate with reduced depression and related emotional states were not confirmed, but heat tolerance was positively associated with activity and (weakly) with some of the same dimensions of temperament that correlated with cold tolerance. Concepts of synergistic rather than oppositional relationships of adrenergic and cholinergic systems are discussed. The roles of autonomic strength and responsitivity in positive temperament dispositions and in coping with stress and challenge are discussed, and a theoretical system is sketched that is derived from these and related findings.We are grateful to Doris Weimer for assistance in the statistical analyses.