THE DREAM'S NAVEL BETWEEN CHAOS AND THOUGHT3

The authors begin by drawing attention to the problem of the transition from the biological to the psychic, noting that Freud himself, with his background in the neurosciences, grappled with it throughout his career. Certain recent paradigms more commonly applied to the natural sciences, such as in particular chaos and complexity theory, can in their view prove fruitful in psychoanalysis too, and it is shown how these notions are inherent in some of Freud's conceptions. The unconscious is stated to operate like a neural network, performing the kind of parallel processing used in the computing of highly complex situations, whereas the conscious mind is sequential. Dreams, in the authors' opinion, are organisers of the mind, imparting order to the turbulence of the underlying wishes and unconscious fantasies and structuring them through the dream work. Through dreams, the structured linearity of conscious thought can emerge out of the non‐linear chaos of the drives. The dream's navel can be seen as the chaotic link, or interface, between the unconscious wish, which constitutes an attractor, and the conscious thought. The attractor may be visualised as having an hourglass or clepsydra shape, the narrow section being the dream's navel, and, being the same at any scale of observation, has the property of fractality.     

The mind beyond our immediate awareness: Freudian, Jungian, and cognitive models of the unconscious

Abstract: Several branches of cognitive science now focus on the nature of the unconscious. This paper explores some of the findings and models from this research. By introducing formulations based on non‐clinical data, the cognitive scientists—in neural linguistics, computational modelling, and neuroscience—may depart from the older psychoanalytic formulations. An understanding of unconscious neural processes is nevertheless emerging showing how synapses are modified by experience and how learning, conscious and unconscious, is due to this important aspect of brain plasticity. Freud and Jung's formulations about the unconscious psyche, representing the main tenets of depth psychology, are also based on a conception of the mind as extending beyond immediate awareness. However, their models are more hypothetical in that their data, almost exclusively, come from treatments of psychotherapy patients and their verbal accounts. So how do these two conceptions of the unconscious match, where do they differ? And how does the neural understanding in the present research support theories and practices of analytic treatments?     

Transcending the caesura: Reverie,dreaming and counter‐dreaming

The author reflects about our capacity to get in touch with primitive, irrepresentable, seemingly unreachable parts of the Self and with the unrepressed unconscious. It is suggested that when the patient's dreaming comes to a halt, or encounters a caesura, the analyst dreams that which the patient cannot. Getting in touch with such primitive mental states and with the origin of the Self is aspired to, not so much for discovering historical truth or recovering unconscious content, as for generating motion between different parts of the psyche. The movement itself is what expands the mind and facilitates psychic growth. Bion's brave and daring notion of ‘caesura’, suggesting a link between mature emotions and thinking and intra‐uterine life, serves as a model for bridging seemingly unbridgeable states of mind. Bion inspires us to ‘dream’ creatively, to let our minds roam freely, stressing the analyst's speculative imagination and intuition often bordering on hallucination. However, being on the seam between conscious and unconscious, dreaming subverts the psychic equilibrium and poses a threat of catastrophe as a result of the confusion it affords between the psychotic and the non‐psychotic parts of the personality. Hence there is a tendency to try and evade it through a more saturated mode of thinking, often relying on external reality. The analyst's dreaming and intuition, perhaps a remnant of intra‐uterine life, is elaborated as means of penetrating and transcending the caesura, thus facilitating patient and analyst to bear unbearable states of mind and the painful awareness of the unknowability of the emotional experience. This is illustrated clinically.     

The rise of information in an evolutionary universe

This paper outlines the grand scenario of cosmic evolution by examining the ongoing changes among radiation, matter and life in standard, big‐bang cosmology. Using aspects of non‐equilibrium thermodynamics and information science, we argue that it is the contrasting temporal behavior of various energy densities that have given rise to the environments needed for the emergence of galaxies, stars, planets, and life forms. We furthermore argue that a necessary (though perhaps not sufficient) condition—a veritable prime mover—for the emergence of such ordered structures of growing complexity is the expansion of the Universe itself. Neither demon‐strably new science nor appeals to non‐science are needed to explain the impressive hierarchy of developmental change, from quark to quasar, from microbe to mind.     

RESCUING RELIGIOUS NON‐REALISM FROM CUPITT

Don Cupitt's version of religious non‐realism based as it is on linguistic constructivism, radical relativism and the view that culture forms human nature has been attacked with devastating effect by realists in the last few years. I argue that there is another strand in Cupitt's thinking, his biological naturalism, that supports a different version of religious non‐realism and that he failed to see this possibility because of his global non‐realism and commitment to the strong programme in the sociology of scientific knowledge. Cupitt's biological naturalism should have led smoothly into evolutionary psychology, which has an account of religious belief that supports a non‐realist interpretation. Evolutionary psychology shows that religious beliefs are natural, normal and about matters of the deepest significance to humans. They gain their character from the operation of evolved structures of the mind and cannot be reduced to other sorts of belief. I argue that the form of religious non‐realism that emerges from taking biological naturalism seriously has a future because it respects the nature of religious belief and seeks to build on its capacity as a unique source of meaning in people's lives. There is also enough common ground with religious realism for there to be genuine dialogue between the two.     

AN ESSAY ON DREAMING,PSYCHICAL WORKING OUT AND WORKING THROUGH2

In this paper the author attempts to expand the idea put forward by Freud who considered dreams as a special form of unconscious thinking. It is the author's contention that the psychical working‐out function performed by dreams is a form of unconscious thinking, which transforms affects into memories and mental structures. He also attempts to clarify the way in which meaning is built and transformed in mental life. In that respect the unconscious internal world is seen as a form of unconscious thinking, a private theatre where meaning is generated and transformed. He focuses on what happens to feelings in dreams in connection with the meanings as a result of and an expression of the several stages of working through. The dream world is described as the setting where the mind gives expressive pictorial representation to the emotions involved in a conflict: a first step towards thinkability. The dreamwork also constitutes a process through which meaning is apprehended, built on and transformed at an expressive non‐discursive level, based on representation through figurative/pictorial images. The author draws on Meltzer's formulation to conjecture that the working‐through function of dreams, mainly in response to interpretations, is performed by a process of progression in formal qualities of the representations made available by dreaming in the form he has called affective pictograms. It is through progression in formal qualities of the representation that the thinking capabilities of the affective life develop and become part of the process of what is called metaphorically the metabolisation of emotional life. This process takes place through migration of meaning across various levels of mental process. In this perspective the analyst'sinterpretations of dreams effect what linguists call transmutation of the symbolic basis, a process that is necessary to help the mind to improve its capacity to think. Something expressed on the evocative plane and condensed into a pictographic image is then transformed into verbal language that expresses meaning. These conceptions are illustrated by a detailed clinical case.     

The Unconscious Mind

ABSTRACT— The unconscious mind is still viewed by many psychological scientists as the shadow of a "real" conscious mind, though there now exists substantial evidence that the unconscious is not identifiably less flexible, complex, controlling, deliberative, or action-oriented than is its counterpart. This "conscious-centric" bias is due in part to the operational definition within cognitive psychology that equates unconscious with subliminal . We review the evidence challenging this restricted view of the unconscious emerging from contemporary social cognition research, which has traditionally defined the unconscious in terms of its unintentional nature; this research has demonstrated the existence of several independent unconscious behavioral guidance systems: perceptual, evaluative, and motivational. From this perspective, it is concluded that in both phylogeny and ontogeny, actions of an unconscious mind precede the arrival of a conscious mind—that action precedes reflection.     

Pichon Rivière's psychoanalytic contributions: Some comparisons with object relations and modern developments in psychoanalysis

Enrique Pichon Rivière's work, fundamental to Latin American and European psychoanalytic development, is largely unknown in English‐language psychoanalysis. Pichon's central contribution, the link (el vinculo), describes relational bonds in all dimensions. People are born into, live in, and relate through links. Psychic structure is built of links that then influence external interaction. Links, expressed in mind, body and external action, continuously join internal and external worlds. Links have two axes: vertical axis links connect generations through unconscious transgenerational transmission; horizontal axis links connect persons to life partners, family, community and society. For Pichon, treatment constitutes a spiral process through which interpretation disrupts existent structures, promoting new emergent organizations at successively deeper levels. Psychic and link structures evolve over time unless repetitive cycles stunt growth. For Pichon, transference is constituted in the here‐and‐now‐with‐me because of the analytic link. Pichon also undertook family and group psychoanalysis where individuals become spokespersons for unconscious links and family secrets. He developed operative groups that apply psychoanalysis to both analytic and non‐analytic tasks. After describing Pichon's major contributions, the paper compares Pichon Rivière's ideas with those of Klein, Fairbairn, Bion, Winnicott and Bowlby, and contemporary writers including Ogden, Kaës, and Ferro whose works echo Pichon Rivière's thought.     

A general proof of consistency of heuristic classification for cognitive diagnosis models

The Asymptotic Classification Theory of Cognitive Diagnosis (Chiu et al., 2009, Psychometrika, 74, 633–665) determined the conditions that cognitive diagnosis models must satisfy so that the correct assignment of examinees to proficiency classes is guaranteed when non‐parametric classification methods are used. These conditions have only been proven for the Deterministic Input Noisy Output AND gate model. For other cognitive diagnosis models, no theoretical legitimization exists for using non‐parametric classification techniques for assigning examinees to proficiency classes. The specific statistical properties of different cognitive diagnosis models require tailored proofs of the conditions of the Asymptotic Classification Theory of Cognitive Diagnosis for each individual model – a tedious undertaking in light of the numerous models presented in the literature. In this paper a different way is presented to address this task. The unified mathematical framework of general cognitive diagnosis models is used as a theoretical basis for a general proof that under mild regularity conditions any cognitive diagnosis model is covered by the Asymptotic Classification Theory of Cognitive Diagnosis.     

从丘浚的科学观看儒学与科学的可容性

丘浚是我国古代自觉提倡并积极探讨自然科学的儒家学者。他将儒学的研究对象分为“性理之学”(相当于“哲学”)与“物理之学”(相当于“科学”)两个部分 ,并对当时儒者重“性理之学”而轻“物理之学”的现象提出了批评。他不仅揭示了研究“物理之学”的必要性 ,而且还提出了研究“物理之学”的方法与要求。丘浚对研究“物理之学”的积极提倡 ,使我们看到了儒学与科学之间可容性的一面。     

Fechner as a pioneering theorist of unconscious cognition

Fechner remains virtually unknown for his psychological research on the unconscious. However, he was one of the most prominent theorists of unconscious cognition of the 19th century, in the context of the rise of scientific investigations on the unconscious in German psychology. In line with the models previously developed by Leibniz and Herbart, Fechner proposes an explanative system of unconscious phenomena based on a modular conception of the mind and on the idea of a functional dissociation between representational and attentional activity. For Fechner, the unconscious is a state of consciousness resulting from the isolation of representational activity from the rest of psychical life. Unconscious mental phenomena are unattended mental states that behave autonomously while remaining able to act on consciousness. This paper aims to revisit Fechner's contribution to the history of the unconscious, but also the theoretical significance of the Fechnerian unconscious vis-à-vis current research on the cognitive unconscious.     

The dream between “here‐and‐now” and “there‐and‐then”

The analysand recounts his/her dream now, and here, in the setting. Though a dream may be recounted repeatedly, the human situation in which the recounting takes place is unrepeatable. Each moment of the analytic relationship is unique, and the recounting is essentially relational. Even if the dreamer were to read from a written text, his/her voice and non‐verbal aspects would render the communication unique. Not only the recounting but also the content recounted may present relational aspects, manifest or latent, but of a relational nature different from that of the session “here‐ and‐now”. The dream dreamt belongs to the “there‐and‐then”, and its analysis, like every analysis, implies an objectification. The analyst reacts to the recounted dream, trying to objectify it in its “there‐and‐then” and also inviting the dreamer to a common task. Working on the manifest content, free associations and interpretations of symbols, they voyage through the time and space of the analysand's life. The recounted dream involves the “here‐and‐now” of the session and asks to be meaningful as a cue in the analytic dialogue (what is the meaning of recounting this dream at this moment). At the same time it refers back to the dream dreamt, to a “there‐and‐then” which, if it is not to remain “an unopened letter”, must be received as an enigmatic challenge and a window on the unconscious, open and ready to close. Thinking of an opening of the dreamer's unconscious the analyst may find himself/herself faced with an opening of his/her own unconscious.     

Dream actors in the theatre of memory: Their role in the psychoanalytic process2

The author notes that neuropsychological research has discovered the existence of two long‐term memory systems, namely declarative or explicit memory, which is conscious and autobiographical, and non‐declarative or implicit memory, which is neither conscious nor verbalisable. It is suggested that pre‐verbal and pre‐symbolic experience in the child's primary relations is stored in implicit memory, where it constitutes an unconscious nucleus of the self which is not repressed and which influences the person's affective, emotional, cognitive and sexual life even as an adult. In the analytic relationship this unconscious part can emerge essentially through certain modes of communication (tone of voice, rhythm and prosody of the voice, and structure and tempo of speech), which could be called the ‘musical dimension’ of the transference, and through dream representations. Besides work on the transference, the critical component of the therapeutic action of psychoanalysis is stated to consist in work on dreams as pictographic and symbolic representations of implicit pre‐symbolic and pre‐verbal experiences. A case history is presented in which dream interpretation allowed some of a patient's early unconscious, non‐repressed experiences to be emotionally reconstructed and made thinkable even though they were not actually remembered.     

ANALYTIC MIND USE AND INTERPSYCHIC COMMUNICATION: DRIVING FORCE IN ANALYTIC TECHNIQUE,PATHWAY TO UNCONSCIOUS MENTAL LIFE

Developed from established psychoanalytic knowledge among different psychoanalytic cultures concerning unconscious interpsychic communication, analysts' use of their receptive mental experience—their analytic mind use, including the somatic, unconscious, and less accessible derivatives—represents a significant investigative road to patients' unconscious mental life, particularly with poorly symbolized mental states. The author expands upon this tradition, exploring what happens when patients unconsciously experience and identify with the analyst's psychic functioning. The technical implications of the analyst's “instrument” are described, including the analyst's ego regression, creation of inner space, taking mind as object, bearing uncertainty and intense affect, and self‐analysis. Brief case vignettes illustrate the structure and obstacles to this work.     

Patriarchy and phantasy: A conception of psychoanalytic sociology

The nature versus nurture controversy in the history of the social sciences is compared with the heredity versus environment debate in the history of psychoanalysis. Generally, psychoanalysis addresses the question of human thought in contrast to the social disciplines, which examine human behavior. This division of science may be considered the representation of a fundamental dichotomy between internal (latent) and external (manifest) aspects characteristic of human existence. This universal duality is based on the division between the sexes, the union of which reproduces life. This paper attempts to draw attention to the common structure of the mind and society by showing that the same pattern of manifest and latent content exists within each entity. The manifest aspect of existence is reflected in patriarchal social structure and the latent aspect in the structure of unconscious phantasy. These aspects are dialectically interrelated in that patriarchy is the manifest form of phantasy and phantasy the latent form of patriarchal order. This model of the integration of psychoanalysis and sociology is based on the work of Juliet Mitchell, particularly Psychoanalysis and Feminism. Psychoanalytic sociology is defined as a discipline that investigates the relationship between mental life and social organization.     

Transference and katharsis,Freud to Aristotle

Aristotle's theory of tragic katharsis is the most ancient and debated theory of the effect of the theatrical experience on the audience. It affirms that tragedy effects the katharsis of fear and pity, engaging readers with the controversy whether by katharsis Aristotle meant purification of the emotions (i.e. their perfection within the mind) or purification of the mind from the emotions (i.e. their abreaction from the mind). In this paper I will explore how Freud's theory of transference can suggest a new interpretation of Aristotle's tragic katharsis. Transference allows for the representation and expression of repressed emotions through the re‐enactment of past relational dynamics. Although this process is essential to the psychoanalytic method, it is the subsequent analytic endeavour which allows for the “working through” of repressed emotions, bringing into effect the transference cure. I argue that the dynamic between emotional arousal in re‐enactment and emotional distancing in analysis offers an effective parallel of the dynamic between katharsis of fear and katharsis of pity in Aristotle's theory. Such interpretation of tragic katharsis suggests that the theatrical effect in audiences may be an opportunity for self‐analysis and the ‘working through’ of unconscious psychic dynamics.     

Unconscious fantasy (or phantasy) as clinical concept

A clinical phenomenology of the concept ‘unconscious fantasy’ attempts to describe it from a ‘bottom‐up’ perspective, that is, from the immediate experience of the analyst working in session. Articles of psychoanalytic authors from different persuasions are reviewed, which taken as a whole would shed some light on how the concept of unconscious fantasy takes shape in the analyst's mind during the session with the patient. A clinical phenomenology in three steps is described. Each step is illustrated by clinical material. Current controversies around the concept of unconscious fantasy (or phantasy) are still trapped in the discussion about if and how they are really unconscious. The strategy to describe from a ‘bottom‐up’ perspective the process of how the analyst's mind embraces the idea that an emerging phenomenon in the relationship with the patient can be defined as ‘unconscious fantasy’, allows us to elude the question as to whether or not we believe that unconscious fantasies exist at all, since we are neither required to assert or deny such a prior existence in order to describe the process of elaboration which, in the end, does formulate a fantasy as fantasy.     

Zeitlosigkeit und Verg?nglichkeit (in) der Psychoanalyse

The author shows that the accessible psychoanalytic unconscious is not timeless. Freud??s ??timeless unconscious??, which was ontologized by himself and his successors, proves to be fiction with negative consequences. Assuming ??timeless?? primary processes psychoanalysis as a therapy would bite the hand which feeds it. Instead of contrasting linear time to the cyclic personal experience of time, the author suggests to speak about the ??emergence of lived time?? and the ??new moments?? of encounter in the therapeutic situation, to emphasize the importance of the opportune moment for change in contrast to the cyclic repetition of transference. In order to understand and approach disorders of time perception knowledge of unconscious conflicts and defense processes remains crucial. Even dreams are not timeless. While our conscious mind works according to chronological patterns, the pictorial representation in the particular form of thinking asleep, dreaming, makes it possible to map different memory traces simultaneously. Freud??s speculations about the ??timeless unconscious?? and Nirvana may originate from a longing for redemption. In contrast the author??s final chapter deals with the potential life span and transience of some central psychoanalytic concepts. Not even those who prove to be very close to observation can be attributed with ??eternal life??.     

Levels of Reality

Philosophers and non‐philosophers have been attracted to the idea that the world incorporates levels of being: higher‐level items – ordinary objects, artifacts, human beings – depend on, but are not in any sense reducible to, items at lower levels. I argue that the motivation for levels stems from an implicit acceptance of a Picture Theory of language according to which we can ‘read off’ features of the world from ways we describe the world. Abandonment of the Picture Theory opens the way to a ‘no levels’ conception of reality, a conception that honors anti‐reductionist sentiments and preserves the status of the special sciences without the ontological baggage.     

What's in it for Me? Motivational Differences between Farmers' Subsidised and Non‐Subsidised Conservation Practices

Through nature conservation practices, farmers can strongly enhance nature quality and biodiversity in rural areas. In this paper, the social psychological underpinnings of farmers' nature conservation practices are investigated using the Theory of Planned Behavior, to which the concepts of self‐identity and personal norms were added. A distinction is made between nature conservation practices done on a non‐subsidised basis and nature conservation practices for which farmers receive some form of remuneration from the Dutch government. Eighty‐five arable farmers participated in our survey. Results show that our model explains more variance in the intention to perform non‐subsidised than subsidised nature conservation practices. Also, the concepts of self‐identity and personal norms appear to be related to the intention to perform non‐subsidised, not subsidised conservation.