“Melancholic? Naturally!”: Impulses for Cultural Transformation from Queer-Ecological Worldmaking,Activism, and Art in a Western Context

Abstract

Although ecological grief is a common psychic response to socioecological losses, there are no shared spaces to engage with it in Western cultures—a symptom of the problematic way they conceive Nature as external and subordinate to humans. Seeking subversive impulses for paradigmatic transformation, this research centers queer-identifying eco-activists and -artists, and their practices of queer-ecological worldmaking. Arts-based research and interviews reveal the potential of melancholic grieving to create an understanding of interdependencies with the more-than-human world, as well as communities for healing. Impulses toward a joint liberation entail the extension of empathy and agency to the more-than-human world.     

Empathy present and future

The empathy concept has central significance for social and personality psychology and in many other domains, including neuroscience, clinical/abnormal psychology, and the health professions. However, the current diversity in conceptual and operational definitions, and the promiscuous use of the term “empathy,” threaten the ability of researchers to advance the field. The present article provides a quantitative review and conceptual analysis of empathy definitions and usages by examining 393 studies published between 2001 and 2013, and 96 studies published in 2017. We document the prevalence and diversity of definitions, as well as inconsistencies between conceptual definitions and measurements employed. We discuss ways to refine the conceptualization and operationalization of the empathy construct, including for many purposes, bypassing the term empathy in favor of lower-level construct labels that more precisely describe what is actually being measured. In many cases we see no added theoretical or empirical value in applying the term empathy.     

Symbolic attitude and reverie: problems of symbolization in children and adolescents

In comparison to the 1970s and 1980s, we now treat more children and adolescents who, because they have had traumatic experiences of violence, child abuse, deprivation or chronic physical illness, are not able to adequately use their symbolizing function. The question is which qualities and which analytical attitude we should and can offer in analysis to help a child regain his or her capacity to symbolize, irrespective of how poorly developed or blocked this capacity may be. In contrast to Jung and some Jungians, the author argues that although the transcendent function is a 'natural process' and hence archetypally grounded as Jung maintained, the transcendent function does not work spontaneously. Rather it requires a matrix based on the child's earliest relationship, which can later be re-enacted in treatment. Jung's general concept of a 'symbolic attitude' can be complemented and focused in a specific way through the use of Bion's concept of 'reverie', which contributes in a fundamental way to symbol formation within the transference/countertransference. This idea is illustrated by clinical material from a nine-year-old boy who suffered from a severe congenital intestinal disease and was blocked in his capacity to symbolize. From the perspective of treatment technique, the author shows how the drawing of 'comic book' narratives in a reciprocal exchange was brought into the treatment. The drawings evolved in a way that he understood as a modified form of active imagination with children. The drawing process helped the boy gradually to develop a symbolic space in the therapy and to contain a psychic space in his mind.     

Quelle place pour les médiations thérapeutiques dans la « psychothérapie par l'institution » ?

Therapeutic mediations are an essential part of the communautary treatment offered by our Clinic (Clinique Dupre de Sceaux). They contribute to the adaptation of our therapeutic program to the psychopathological characteristics of our adolescents and young adults patients. We see this therapeutic mediations as a tool to allow a bounding between the treating team and patients whose central psychopathological feature is the fear of bounding and relationship with significative others seen as potential threat of dependency and/or seduction. Through therapeutic mediations, the treating staff is able to deal with repetitive symptomatic situations, using the empathic capacity of each member of the team included in the “psychic enlarged space” of the patient. Therapeutic mediations are the contributing to regulate the bounding process in this type of patient. Through a clinical presentation this paper will present the use of therapeutic mediations in our Clinic. We will then discuss more widely the concept of “psychotherapy through the institution” we use in this type of therapeutic setting.     

Dysregulated Rhythms and the “Grip” of the Context: A Discussion of the Paper “Poison Cookies” by Katherine Oram

Two moments from the clinical narrative under discussion are used to highlight the critical impact of attention to timing not in terms of when and what to say, but rather as a an ongoing source of emotional meaning emerging on implicit dimensions of rhythm and affective tone occurring in the clinical interaction. Meanings having to do with different forms of power including fear of psychic annihilation, agency, and aggression expressed within sado-masochistic dynamics are demonstrated to be scaffolded and coming into formation on these implicit levels. Alternatively, Merleu-Ponty's concept of Urdoxa as a grip on context is introduced to highlight how the analyst's use of timing to violate an expectation for nonresponsiveness or impingement creates an experience of distance between enactment and reflection, allowing space for re-membering as a form of representation. Here the creation of space through timing serves not just a representational function, but also a way for affective self and interactive regulation to emerge in an interaction as scaffolding for experiences of predictability (i.e., continuity and coherence) and vitality in self and other.     

Can Empathy Promote Cooperation When Status and Money Matter?

Abstract

In the present study we ask, Does empathy also support cooperative behaviors when the status (high, low) of an individual differs relative to other group members and is determined by either chance or effort? In response to this unexplored question, the present study involved a series of 4 experiments using a linear public goods game (Experiment 1–3, 4-player; Experiment 4, 2-player). Regardless of the way in which status was achieved (chance, effort), those with low status cooperated more compared with their high-status counterparts. Empathy in and of itself revealed very small overall increases in cooperative behavior. Overall, status and monetary incentives appear to be more salient than empathy in guiding behaviors in a social dilemma task.     

The Contribution of Empathy to Ethics

ABSTRACT

Empathy has been taken to play a crucial role in ethics at least since the Scottish Enlightenment. More recently, a revival of moral sentimentalism and empirical research on moral behavior has prompted a renewed interest in empathy and related concepts and on their contribution to moral reasoning and to moral behavior. Furthermore, empathy has recently entered our public discourse as having the power to ameliorate our social and political interactions with others.

The aim of this paper is to investigate the extent to which such a role can be actually granted. Before focusing on a positive assessment, I will delve into a few problems our ordinary concept of empathy and our commonsensical way of conceiving its connection to ethics will need to face. Specifically, I will show how an exaggerated reliance on the ordinary concept of empathy could lead to an underestimation of its biases and potential limitations (§ 2), how a naïve conception of its connection to morality can overlook relevant counterexamples (§ 3) and lead to forms of reductionism (§ 4). Overcoming this possible shortsightedness would pave the way for arguing in favor of an important – though not sufficient and possible neither necessary – role for empathy in ethics (§ 5).     

A plea for a broader concept of Nachträglichkeit

The broader conceptualization of Nachtr?glichkeit proposed by the author can play an active part in the process of assigning new meaning retroactively (usually through interpretation)--and even giving a meaning, for the first time (usually through construction)--to what the analysand says and cannot say. It gives us a conceptual frame of unconscious psychic temporality with which to explore how psychoanalysis produces psychic change. Winnicott's "Fear of Breakdown" (1974) is paradigmatic of this broader conceptualization of Nachtr?glichkeit (see Faimberg 1998). A clinical example is presented (Kardiner 1977) to illustrate why the author believes that her proposal remains true to Freud's (1937) conception of psychic temporality and construction.     

Empathy as a hermeneutic practice

This essay will argue for the centrality of empathy in the doctor-patient relationship — as a core of ethically sound, responsible therapeutics. By “empathy,” I intend an explicitly hermeneutic practice, informed by a reflexive understanding of patient and self. After providing an overview of the history of the concept of empathy in clinical medicine, I discuss current definitions and the use of Balint groups in residency training as a way to develop empathic competence in novice physicians.     

No Empathy for Empathy: An Existential Reading of Husserl’s Forgotten Question

ABSTRACT

Empathy is a term used to denote our experience of connecting or feeling with an Other. The term has been used both by psychologists and phenomenologists as a supplement for our biological capacity to understand an Other. In this paper I would like to challenge the possibility of such empathy. If empathy is employed to mean that we know another person’s feelings, then I argue that this is impossible. I argue that there is an equivocation in the use of the term ‘empathy’ which conditions the appropriation of the Other as we think that we know how the Other feels. To claim that we do know an Other’s feelings – or any kind of their intentional experience – means to appropriate their experience through our own. I will first reveal the equivocal use of the term ‘empathy’ and, then, I will explore Husserl’s use of the term. In Husserl, the understanding of an Other as empathy is only partial. I shall conclude by reiterating a thesis from philosophy of existence and feminist theory according to which to know another person comes from creating a community with them and not because we have a biological structure that can mirror each other’s feelings.     

Distinction between mental pain and psychic suffering as separate entities in the patient's experience

Abstract

Mental pain and psychic suffering are herein defined as two separate concepts in psychoanalysis. The concept of mental pain lies at the core of psychoanalysis; it was introduced by Freud and was further elaborated by a number of investigators, mostly by Bion. Mental pain refers to a pain that the patient reports as being impossible to describe in words, and lacking any associations, whereas psychic suffering can be both named and described by the patient. Mental pain is derived from non-tolerance on the part of the psychic apparatus when it is harmed by very painful emotions. In contrast to psychic suffering, mental pain resists elaboration and transformation by dream-work. How to address and transform the patient's mental pain is a major challenge facing the analyst in his clinical work because mental pain may halt or slow the progression of the analytical process. To overcome this hindrance, the work of the analyst is focused on helping patients to modify their mental pain into psychic suffering, that is, to reactivate in the patient the chain of transformations that generates thought. The analyst is also challanged with the mental pain of the patients because he has himself to tolerate the mental patient induced by counter transference. Suggestions for the analyst on how to deal with the mental pain of the patient during psychoanalytic therapy are proposed.     

Finding Empathy: How Neuroscientific Measures,Evidence and Conceptualizations Interact

ABSTRACT

Questions about how empathy should be conceptualized have long been a preoccupation of the field of empathy research. There are numerous definitions of empathy that have been proposed and that often overlap with other concepts such as sympathy and compassion. This makes communication between research groups or across disciplines difficult. Many researchers seem to see the diversity of definitions as a problem rather than a form of benign pluralism. Within this debate about conceptualization, researchers sometimes suggest that more neuroscientific evidence will make the problem go away – that uncovering the processes underlying empathy will thereby also sort out conceptual difficulties. In this paper, I challenge this assumption by examining how neuroscientists studying empathy use concepts in practice – both in the development of their measures and in the interpretation of their data. I argue that this neuroscientific literature demonstrates that continuity and stability comes from the use of certain established measures, while progress comes from expansion upon those measures and the flexibility of stated concepts. We do not ‘find’ empathy through increased neuroscientific evidence but we do get closer to understanding empathic processes, flexibly understood.     

A narrative social constructionist approach to therapeutic empathy

The concept of empathy has been a centrol conceptual element in approaches to counselling and psychotherapy that emphasise exploration of meaning in the context of a facilitative relationship. However, the existing literature on therapeutic empathy lacks theoretical coherence. a narrative social constructionist perspective represents a theoretical approach that enables the integration of diverse strands of clinical observation and research into the creation of empathic understanding in counselling. From a social constructionist position, therapeutic empathy can be understood as a relational process, a step-by-step co-construction by counsellor and client of the life-narrative of the client. In this paper, the Barrett-Lennard (1981) cyclical model of empathy is used as a fremework for examining the counsellor and client actions, strategies and tasks that constitute empathic engagement around the task of emploring and re-authoring life-narratives. Constructionist analysis of the cultural origins of the concept of empathy suggest some limitations of this way of conceptualising what happens in therapy. The implications of these ideas for theory, training and research are discussed.     

Methods,minds, memory,and kinds

ABSTRACT

The acquisition of a skill, or knowledge-how, on the one hand, and the acquisition of a piece of propositional knowledge on the other, appear to be different sorts of epistemic achievements. Does this difference lie in the nature of the knowledge involved, marking a joint between knowledge-how and propositional knowledge? Intellectualists say no: All knowledge is propositional knowledge. Anti-intellectualists say yes: Knowledge-how and propositional knowledge are different in kind. What resources or methods may we legitimately and fruitfully employ to adjudicate this debate? What is (or are) the right way(s) to show the nature of the knowledge knowers know? Here too there is disagreement. I defend the legitimacy of the anti-intellectualist appeal to cognitive neuroscientific findings against a recent claim that anti-intellectualists conflate the scientific categories of procedural and declarative knowledge with the mental kinds of skill (knowledge-how) and propositional knowledge, respectively. I identify two kinds of arguments for this claim and argue that neither succeeds.     

Being a psychoanalyst: An everyday audacity1

This paper is the work of fi ve psychoanalysts who came together as a group in order to refl ect on their work as analysts. How are we analysts to identify the unconscious resistances that may sometimes hold us back from offering psychoanalysis to some patients? Do these resistances sometimes hamper the inner freedom that we require in order to maintain a psychoanalytic focus once that process is under way? How do we manage from time to time to overcome these resistances or, better, make use of them in order to develop our understanding of the unconscious dynamics that create the link between analyst and patient? The authors discuss these issues with particular reference to clinical situations taken from classic psychoanalytic treatment cases during which the analyst had to fi nd within him‐ or herself the audacity to be a psychoanalyst. Each clinical situation is different: preliminary interviews, in the course of the actual treatment, issues that emerge in the training of candidates. One of the signifi cant features of this group lies in the fact that the participants are at different stages in their development as psychoanalysts (student, associate member, full member, training analyst). This means that their experiences complement one another and encourage a discussion of issues such as how psychoanalysis can be passed on, and the relationship between supervisor and supervisee.     

Christer Sjödin interviews Jan Stensson

Abstract

The author examines different definitions and applications of the terms “psychic energy” and “libido.” With regard to the “psychic energy” terminology, he shows that its application and usage relate in particular to the perspective of Brenner and not to Freud's definition. He argues that Freud uses the term “psychic energy” as a synonym for “libido,” and not “libido” as a synonym for “psychic energy.” It is demonstrated that in Freud's view, up until 1914, “libido” relates to manifestations of bodily sexual tensions, and subsequently this term applies to the manifestations of sexual energy in the psychic field. The author rejects this change in terminology and also challenges Freud's attempt to use dynamic-economic considerations as an explanatory device for epistemological reasons. Freud's concept of energy is inconsistent with the meaning of energy as defined in the physical sciences, and whereas the metapsychological topographical, dynamic, and structural viewpoints have a solid foundation in the representational world to which the psychoanalytic process affords unique access, this is not true of the economic viewpoint. It is claimed that bodily tensions only exist in the representational world in the form of affects, so that, in the author's opinion, the economic viewpoint should be abandoned in favour of an affective one. In the context of the endeavour to obtain pleasure and avoid unpleasure adduced by Freud, this viewpoint focuses on the relationships between affects and the different elements of the representational world, thereby serving as the subject of metapsychological investigation.     

The Preoedipal Development of the Critical Superego and Its Manifestations in Psychoanalytic Group Psychotherapy

Alexithymia is a psychic dysfunction in which symbolic thinking and fantasy are reduced, somatization is common, feelings are poorly communicated, empathy is impaired, and intimate interpersonal relations are difficult to maintain. Individuals with significant alexithymia may have a variety of psychiatric disorders but their psychotherapy should always be informed by an awareness of their alexithymia. This paper reviews the concept and details the most efficient means of psychotherapy for alexithymic patients. Ideal treatment for such patients maximizes their opportunities to learn while protecting their self-esteem and minimizing nonproductive stress. Such treatment involves concurrent individual and group psychotherapy. Clinical material is presented and specific therapeutic maneuvers are explored.     

Phantom narratives and the uncanny in cultural life: psychic presences and their shadows

Abstract

In this paper the author explores the emotional factors that are activated at the level of the cultural unconscious, that produce experiences of the uncanny that are expressed through Phantom Narratives. Phantom Narratives as a hybridized term is the author’s way of linking personal and social activity of unconscious story formation through psychic presences (images). Phantom Narratives are expressions of the unconscious at the level of the group that shows the psyche’s way of narrating its relationship to the group, through the expressions of cultural, social, and political issues. The uncanny, at the level of the social, is seen as those disturbances of feelings that alienate us from the familiar social world of others. What is uncanny about Phantom Narratives is how group emotional dynamics are represented as psychic presences. Making use of the author’s own subjectivity (i.e. psychoanalytic literary genre) he uses an approach from analytic psychology (Jungian) called amplification, which allows for the elaboration of symbolic processes, to create a meaningful (semantic) context for exploration.     

Living on Shifting Sands: Grounding and Borderline Personality Organization

Grounding is a concept in Bioenergetic Analysis which refers to a person's relationship to reality. This relationship is thought to encompass all aspects of reality, external physical reality as well as internal psychological reality. Using this conceptual framework, an effort is made to link the somatic structures and processes to the psychic structures and processes which go into the perception and understanding of reality. In this paper that framework is applied to the concept of grounding in people with borderline personality organization. Experiential, clinical and theoretical data are blended to elucidate both the experience of reality and the structural underpinnings of that experience in people organized in this way. Clinical interventions drawn from this theoretical standpoint are described, particularly as they relate to development of the ability to apprehend reality more fully.