The arms of the chimeras

This article seeks to compare the approach developed in 1974 by Michel de M'Uzan to the concept of the ‘chimera’ with Thomas Ogden's ( 1995 , 2005 ) reflections on ‘the analytic third’. This comparison shows that in spite of the different theoretical approaches, unconscious to unconscious communication – a subject of interest in contemporary psychoanalytic research – makes it possible to grasp the intersubjective data deployed in the field of the session. After reviewing M. de M'Uzan's conception of the ‘chimera’ – a product of the unconsciouses of patient and analyst alike, and which emerges during a process of depersonalization in the analyst – the author proposes her hypothesis of the chimera as a particular intersubjective third whose creation, in a hallucinatory state, makes it possible to gain access to the bodily and emotional basis of the trauma. The author describes the chimera as a mental ‘squiggle’ between the two members of the pair which finds expression in different forms; further, she considers that the chimera that seizes the analyst is underpinned by the unconscious affinities of traumatic zones in both protagonists, which permit the grounding, configuration and sharing of the territories of suffering, as apprehended in this paper.     

Creation is Incarnation: The Metaphysical Peculiarity of the Logoi in Maximus Confessor

Maximian logoi or the “principles” of created being are often virtually identified with Platonic ideas or forms. This assumption obscures what is distinctive about Maximus's concept of the logoi. I first note two metaphysical peculiarities of his doctrine, and then propose that these only make sense if we follow Maximus's own directive to read the logoi through Christology proper – that is, as describing creation as the Word's cosmic Incarnation. This suggests, in creative tension with a good deal of twentieth‐century philosophical theology, that the God‐world relation is not fully exhausted by the analogia entis: Maximus divines a still deeper hypostatic (not natural) identity between Word and world that actually generates natural difference – for perhaps the first and only time in the history of Christian thought. Here I assay a first step toward retrieving that relation.     

I,me, and mine—how products become consumers' extended selves

• Consumer research literature has recognized the consumers' use of products and brands as props to their self‐identity. While this literature has illuminated that products indeed serve to extend one's sense of self, the concept of ‘self’ itself is under‐identified. In this conceptual essay, we propose a set of components that make up one's sense of self. Then we identify processes through which possessions become associated with one's identity or self‐concept. We suggest the utility of using the proposed framework in practice for consumers' self‐concept profiles, and for linking brands to appropriate components of ‘self.’ Copyright © 2006 John Wiley & Sons, Ltd.

     

Emmanuel Levinas and the New Science of Judaism

This article addresses Emmanuel Levinas's re‐conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth‐century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post‐war period.     

Monsters,dreams and madness: Commentary on ‘The arms of the chimeras’

Considering Freudian and Post‐Freudian approaches to the intersubjective Beatrice Ithier puts the work of Michel de M'Uzan and Thomas Ogden in comparison. To this comparison I add a consideration of the work of Christopher Bollas. The highly creative clinical approaches these three theorists take is shown to be informed by their elaborations of the Freudian notion of unconscious communication and by new approaches to the issue of identity. Attention is paid to differentiating traumatic from fanciful chimeras; and to the experience of the analyst undergoing the sorts of transformations requisite to entering this psychic space marked by fluid exchanges of being and becoming, wherein analyst becomes patient, new subjects are created through shared dreams, and through which monsters appear.     

Jung's psychoid concept and Bion's proto‐mental concept: a comparison

Jung and Bion both developed theoretical concepts propounding a deeply unknowable area of the psyche in which body and mind are undifferentiated and the individual has no distinct identity, from which a differentiated consciousness arises. In Jung's case, this is enshrined in his psychoid concept and the associated notion of synchronicity and, in Bion's case, in his proto‐mental concept and his ideas on group dynamics. It is by means of these two concepts that Jung and Bion approach and locate a combined body‐mind, a monism, in which body and mind are seen as different aspects of the same thing. This paper reviews the claim that although the two concepts are associated clinically with very different situations, their commonality may arise from a similar intellectual basis: both men appear to have been influenced by the same source of vitalist ideas in philosophy including Henri Bergson, and Jung's ideas also exerted a direct influence on Bion.     

SYNCRETISM OR CORRELATION: TEILHARD AND TILLICH'S CONTRASTING METHODOLOGICAL APPROACHES TO SCIENCE AND THEOLOGY

Abstract. I revisit Paul Tillich's theological methodology and contrast his practice of correlation with the syncretistic methodological practices of Pierre Teilhard de Chardin. I argue that the method of correlation, as referred to in Robert John Russell's 2001 Zygon article, fails to uphold Tillich's self‐limitation of his own methodology with regard to Tillich's insistence upon the theological circle. I assert that the theological circle, as taken from Tillich's Systematic Theology I, is a central facet within his methodology and that this often‐ignored concept needs to be resuscitated if one is to remain authentically Tillichian in one's approach to the science‐and‐theology dialogue.     

Settling on what we are: The central place of the sense‐of‐self in education,and the implication of the concepts of the teleon and telentropy for the development of the sense‐of‐self

The purpose of this article is to illustrate the centrality of the development of a person's sense‐of‐self in his or her personal growth, and so to justify why educators should deliberately focus the attention of learners on the development of their own senses‐of‐self.

We describe the sense‐of‐self as a person's working hypothesis of what he or she is, as a functioning being. (This is in contrast to the notion of self‐concept, which is composed of the beliefs and evaluations that one has about oneself as a person in a social context.)

To illustrate the centrality of the sense‐of‐self we introduce two associated concepts—the teleon and telentropy. Teleons are “purposeful action patterns,” which may be regarded as the defining characteristic of any living system, including human beings.

Telentropy is similar to entropy (encountered in physics and chemistry), but instead of dealing with the level of disorder in externally described systems, it represents the level of informational confusion existing within an organism regarding its own true nature.

We discuss the implications of the concepts “teleon” and “telentropy” for a person's educability, using examples from daily life and educational institutions.

We provide a number of suggestions for the revising of educational practice to foster the development of the sense‐of‐self in learners. This we demonstrate to have potentially beneficial effects of the general stress levels of society.     

BEYOND FIELDS,NETWORKS, AND FAME: LAWRENCE KRADER AS AN “OUTSIDER” INTELLECTUAL

This paper investigates the intellectual biography of the American philosopher and anthropologist Lawrence Krader (1919–1998) as a contribution to the sociology of intellectuals and history of ideas. We trace Krader's career trajectory to his intellectual self‐concept, his scholarly and political worldviews, and his financial independence. Krader entertained a self‐concept of a lone pioneer that led him to reject the competition for attention as highlighted in the current literature, dominated as it is by an emphasis on field, habitus, the accumulation and reproduction of power, and symbolic capital. His self‐concept and his happier financial circumstance kept him relatively aloof from key intellectual networks and narrow institutional constraints. Our paper seeks to combine the new sociology of ideas with its focus on institutions and networks with traditional Wissenssoziologie that emphasized the role of class, status, and worldviews to explain the rise and fall of theories and thinkers.     

Experience and the Absolute other

In Experience and the Absolute (2004) and other works, Jean‐Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being‐in‐the‐world in favor of a more basic form of existence he calls “being‐before‐God.” In this essay I argue that if there is indeed such a thing as being‐before‐God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being‐in‐the‐world similar to, or perhaps even identical with, the disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work.     

Two cheers for Tanhā

The central character in Sartre's 1938 novel La Nausée, Antoine Roquentin, has lost his sense of things, and now the world appears to him as utterly unstable. Roquentin suffers from what he calls ‘nausea,’ a condition caused by an ontological intuition that the self, as well as the world through which that ‘self’ moves, lacks a substantial nature. The novel portrays Sartre's own philosophical account of the self in La transcendence de l'égo. Here Sartre argues that Husserl's account of consciousness is not radical enough; the ‘I’ or ego is a pseudo-source of activity (and Sartre thus draws very close to a particularly Buddhist account of personal identity). My essay questions Roquentin's response to his ontological insight: why is this the occasion for ‘nausea’? Why doesn't Roquentin (as King Milinda famously does) celebrate and embrace his ‘non-self’? I argue that Sartre's depiction of Roquentin's ailment, and the unsatisfactory solution he provides, misunderstands both the aggregate nature of things as well as authentically rendered consciousness-only (vijñaptimātra).     

An Exercise in Ethnic Identity Awareness

Ethnic identity encompasses self‐concept and self‐identification, a sense of belonging, and positive and negative attitudes toward one's ethnic group. The author describes an exercise that introduces and facilitates awareness of the concept of ethnic identity by illustrating, with real‐life experiences and examples, the multidimensionality of ethnic identity. La identidad Etnica abarca el concepto del ser y la identificación del ser, es un sentido de pertenencia, y de las actitudes positivas y negativas hacia el grupo étnico de cada uno. El autor describe un ejercicio que introduce y facilita el conocimiento del concepto de la identidad étnica ilustrando su multidimensionalidad con el uso de ejemplos y experiencias de vida diaria.     

Authenticity in Heidegger: A response to Dreyfus

In his book, Being‐in‐the‐World: A Commentary on Heidegger's Being and Time, Division I, Hubert Dreyfus argues that Heidegger's concept of authenticity is incomprehensible. He maintains that there are two conflicting accounts of inauthenticity in Being and Time. He elucidates what he calls the ‘structural account’ of inauthenticity and being‐in‐the‐world in the main body of his work, and then criticizes what he calls the ‘motivational account’ in an Appendix. Because he overlooks certain textual evidence and underemphasizes fleeing and the role of choice, his interpretation is neither complete nor compelling. I offer an alternative interpretation of authenticity. While Heidegger's notion of authenticity may still be weakened by other flaws, it is not incomprehensible in the sense that Dreyfus contends.     

THE “AS‐YET SITUATION” IN WINNICOTT'S “FRAGMENT OF AN ANALYSIS”: YOUR FATHER “NEVER DID YOU THE HONOR OF”… YET

The author proposes a new hypothesis in relation to Winnicott's “Fragment of an Analysis”: that as early as 1955, in the case described in this text, Winnicott is creating the paternal function in his patient's psychic functioning by implicitly linking his interpretations regarding the father to the Freudian concept of Nachträglichkeit. The author introduces an original clinical concept, the as‐yet situation, which she has observed in her own clinical work, as well as in Winnicott's analysis of the patient described in “Fragment of an Analysis” (1955).     

THE BIBLICAL ROOTS OF LOCKE'S THEORY OF PERSONAL IDENTITY

Locke's consciousness‐based theory of personal identity resulted not only from his agnosticism on substance, but also from his biblical theology. This theory was intended to complement and sustain Locke's moral and theological commitments to a system of otherworldly rewards and sanctions as revealed in Scripture. Moreover, he inferred mortalist ideas from the Bible, rejecting the resurrection of the same body and maintaining that the soul dies at physical death and will be resurrected by divine miracle. Accordingly, personal identity is neither in the soul, nor in the body, nor in a union of soul and body. To Locke, personal identity is in consciousness, which, extending “backwards to any past Action or Thought,” enables the self, both in this life and upon resurrection for the Last Judgment, to recognize that “it is the same self now it was then; and ‘tis by the same self with this present one that now reflects on it, that that Action was done” (Essay II.xxvii.9).     

Perception of parents as demonstrating the inherent merit of their values: Relations with self‐congruence and subjective well‐being

This study focuses on the parenting practice of inherent value demonstration (IVD), involving parents' tendency to express their values in behaviours and appear satisfied and vital while doing so. Data from Chinese college students (n = 89) confirmed the hypothesis that offspring's perception of their parents as engaged in IVD predicts offspring's subjective well‐being (SWB) through sense of self‐congruence. Importantly, these relations emerged also when controlling for fundamental autonomy‐supportive (FAS) parenting practices such as taking children's perspective, minimising control and allowing choice. These findings are consistent with the view that parents concerned with their children's sense of autonomy may do well to engage in IVD in addition to more fundamental autonomy‐supportive practices. Future research may examine the role of IVD in promoting authentic values that serve as an internal compass that guides children to act in ways that feel self‐congruent.     

Transformations in dreaming and characters in the psychoanalytic field1,2

Having reviewed certain similarities and differences between the various psychoanalytic models (historical reconstruction/development of the container and of the mind's metabolic and transformational function; the significance to be attributed to dream‐type material; reality gradients of narrations; tolerability of truth/lies as polar opposites; and the form in which characters are understood in a psychoanalytic session), the author uses clinical material to demonstrate his conception of a session as a virtual reality in which the central operation is transformation in dreaming (de‐construction, de‐concretization, and re‐dreaming), accompanied in particular by the development of this attitude in both patient and analyst as an antidote to the operations of transformation in hallucinosis that bear witness to the failure of the functions of meaning generation. The theoretical roots of this model are traced in the concept of the field and its developments as a constantly expanding oneiric holographic field; in the developments of Bion's ideas (waking dream thought and its derivatives, and the patient as signaller of the movements of the field); and in the contributions of narratology (narrative transformations and the transformations of characters and screenplays). Stress is also laid on the transition from a psychoanalysis directed predominantly towards contents to a psychoanalysis that emphasizes the development of the instruments for dreaming, feeling, and thinking. An extensive case history and a session reported in its entirety are presented so as to convey a living impression of the ongoing process, in the consulting room, of the unsaturated co‐construction of an emotional reality in the throes of continuous transformation. The author also describes the technical implications of this model in terms of forms of interpretation, the countertransference, reveries, and, in particular, how the analyst listens to the patient's communications. The paper ends with an exploration of the concepts of grasping (in the sense of clinging to the known) and casting (in relation to what is as yet undefined but seeking representation and transformation) as a further oscillation of the minds of the analyst and the patient in addition to those familiar from classical psychoanalysis.     

The Integrative Role of Sacrifice in the Theology of Henri de Lubac

At key junctures in his theologies of spiritual exegesis, the Eucharist and the church, Henri de Lubac appeals to the notion of Christ's sacrifice as providing the pivotal content for the topic at hand. Despite this, de Lubac scholarship has devoted scant attention to the role of sacrifice in his thought. Using the fourfold sense of Scripture and the scholastic categories of res and sacramentum to establish a formal structure for de Lubac's thought, I demonstrate that sacrifice provides an integrative motif for these disparate areas of de Lubac's thought, better accounting for the ‘organic unity’ of his theology.     

Accessing the multitude within: A psychoanalytic perspective on the transformation of masculinity at mid‐life1

This paper reflects upon the essential components of male identity that commonly are reworked in middle age. The author argues that healthy masculine gender identity involves an ongoing, plastic process of destabilization and reconstruction at various pivotal developmental stages, particularly during middle adulthood. In essence, a man's mature transformation of his sense of masculinity results when finite concepts of gender identity are superseded by an awareness of the complexity of one's multiple, early and diverse gender identifications. A clinical case provides insight into how psychoanalytic treatment can contribute to a new experience of masculinity. The case illustrates how a maturing man, meeting an altered sense of identity in mid‐life, relies less on gender splitting and more on reuniting previously antithetical intrapsychic elements. Why this more pluralistic, polythreaded masculinity frequently must wait until mid‐life is further clarified. Specific importance is attached to the early development of male gender identity as it is founded on the boy's unique struggles in separating from his mother. The foundation for male gender identity formation is reconsidered as the author questions the ‘dis‐identification’ model while explicating how the boy's striving for narcissistic completion shapes the gendered masculine ego ideal. Classically termed ‘phallicism’ is understood both to facilitate and obstruct a man's adult development, while the concept of ‘genitality’ is augmented by the postclassical notion of ‘interiority’. At mid‐life, ‘phallic’ ego ideals (resting on omnipotence, desires for narcissistic completion and gender splitting) are transformed into more realistic, ‘genital’ ego ideals (synthesizing autonomy and connection). The achievement of a mature, less sharply gendered ‘masculine’ ego ideal (revitalizing the foreclosed dimensions of both the early maternal and paternal imagos) occurs as the balance of forces shifts in the direction of true genitality rather than defensive phallicism.     

Newman's Forensic Classic of Development: Its Uniqueness and Its Agon with Gibbon and Surrogates

In this article I argue for the uniqueness of The Development of Doctrine vis‐à‐vis other classic texts on doctrinal development supplied by the German theologians J.S. Drey and J.A. Möhler. Whereas the accounts of the German theologians are ‘theological’ in the strict sense, Newman's is theological only indirectly and forensic in its primary construction and execution. By ‘forensic’ I mean that the bulk of his reasoning is argumentative and intends to clear a space for thinking plausibly of the development of doctrine given other assumptions in the secular imaginary. While I make plain that in his classic text Newman is taking issue with the barriers against the idea of development from a number of religious constituencies, I suggest that in the end the enemy of enemies are religious rationalists, especially those with a historical sense largely derived from reading Edward Gibbon. Although The Development of Doctrine is an extraordinary text in so many ways, it comes to life when one understands it as Newman doing battle with Gibbon over the proper historiography of Christianity over the ages.