Transference, the transcendent function, and transcendence

People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it.     

Developing the internal observer in professionals in training

Fonagy (Fonagy, Steele, Steele, Moran, & Higgitt, 1991) defines the “self” as the immediate experience of life and the “reflective self” as the internal observer of mental life that knows the “self” and reflects upon mental experience, both conscious and unconscious. Developing this internal observing self has been found to be an extremely valuable skill that enhances the capacities of those working in the caring professions and with relationships. The technique that has been developed is called Infant Observation because it began with those training in the Child and Family Mental Health field. It has, however, grown and expanded and can involve observing infants, young children, older children, families, and institutions. The evolution in the child of the “reflective-self function” (Fonagy et al., 1991) is seen as an essential step in emotional development. Refining and sharpening this skill in those working with the effects of relationships on relationships is, we would suggest, an equally essential step in the professional development of workers. What we hope to achieve is something akin to the internal observing self, but this internal observer is an aspect of the self, the individual who is capable of self-observation as a professional tool. This paper describes, in two parts, the process by which the skills of trainees in the caring professions can be developed. In the first part, the training experience and the working of the seminar are described. In the second part of the paper, the process of identification with the observing function of the infant observer is explored by presenting a case of a 7-month-old baby girl.     

Parents’ Understanding of Adopted Children’s Ways of Being,Belonging, and Becoming

Internationally-adopted children experience a range of challenges as they cope with the demands of everyday functioning and strive to develop a healthy identity. Research shows that family context such as parenting practices impact the level of adoptees' adjustment and their eventual identity development. In this study, we examined the process of how relationships are built between Ethiopia adoptees and their adoptive families within the new family setting. Using data obtained through semi-structured interviews, a brief survey, and focus group discussion from 25 North American families who adopted 35 Ethiopia children, we conducted a systematic content analysis to examine parents' way of being, way of understanding, and way of intervening. Based on results of this study, we provide a framework that explains the dynamic of Ethiopian adoptees' existence and belonging from pre- to post-adoption in the adoptive family. Implications for future research regarding the need for multiculturally competent parenting practices and family level strategies to reduce barriers to the child and parent relationship are addressed.     

Race and sex in a lifetime

Abstract: The Jungian analysts who participated in the writing of this paper 1 explicitly or implicitly address issues of social and political stasis, retrogression and change via their particular usages of the concept of the transcendent function. Singer proposes that the transcendent function is a term that is usually applied to individuals in whom symbolic material appears that suggests the reconciling of opposites, leading to psycho‐spiritual growth. He also looks at the notion of the transcendent function as it can appear in a similar way in the collective psyche. In addition, he gives attention to the opposite phenomenon—what might be called the descendent function—as it appears in the collective psyche and its leadership, wherein symbolic material can create the division of groups of people into opposites, mobilizing destructive rather than transformative experience. Meador states that Jung designated the mediating process of assimilating unconscious images and ideas into consciousness as the transcendent function. Just as this synthesizing process can produce insight in the individual, it can also be applied to changes in collective society. Embedded collective assumptions tend to shift when opposites collide, as they did, for example, in the turmoils of the 1960s. Her contribution focuses on the recent revolution in racial and sexual attitudes as the product of a collective struggle between certain ingrained social mores from the past and conflicting new points of view. Samuels’ conclusion is that the concept of the transcendent function has little value with respect to political problems. His contribution focuses on: (i) The limitations of using ideas (such as the transcendent function) derived from analysis with individuals in furtherance of an understanding of social and political phenomena. (ii) The specific problem of a lack of credible psycho‐political models for social progress and regress—he argues that the transcendent function is not useful in this regard. (iii) The question of political aggression, violence and conflict in society is explored from the standpoint of the transcendent function so as to investigate its possible role in the management of political conflict. Samuels severely criticizes what he terms ‘triangulation’ and ‘hyper‐reflection’ on the part of analysts who engage with political debates and issues. (iv) Leadership is examined from the standpoint of the transcendent function which, again, does not seem pertinent. Rather, new discoveries in family psychology about the role of the father have greater possibilities as a basis for new thinking about leadership.     

Suffering and Transcendence

This essay explores the experience of suffering in order to see to what extent it can be understood within the context of the human condition without diverting the reality of suffering or denying the meaning of human existence and divine reality. Particular attention is given to describing and interpreting what I call the transcendent dimensions of suffering with the intent of showing that in the experience of suffereing persons come up against the limits of what can be accounted for in ordinary terms and point towards transcendent reality. In religious faith the transcendent dimensions of suffering may be understood to come together with other transcendent dimensions of experience in a more distinctive or focused encounter with transcendent reality. The conception of God that is suggested by the transcendent dimensions of suffering, however, differs from the model of God in western theism as an absolutely transcendent, all powerful, immutable and impassible being.     

The pop out of scene-relative object movement against retinal motion due to self-movement

An object that moves is spotted almost effortlessly; it "pops out". When the observer is stationary, a moving object is uniquely identified by retinal motion. This is not so when the observer is also moving; as the eye travels through space all scene objects change position relative to the eye producing a complicated field of retinal motion. Without the unique identifier of retinal motion an object moving relative to the scene should be difficult to locate. Using a search task, we investigated this proposition. Computer-rendered objects were moved and transformed in a manner consistent with movement of the observer. Despite the complex pattern of retinal motion, objects moving relative to the scene were found to pop out. We suggest the brain uses its sensitivity to optic flow to "stabilise" the scene, allowing the scene-relative movement of an object to be identified.     

Naturalizing and Interpretive Turns in Epistemology

In this paper I want to suggest that causal and interpretive approaches to epistemology are in tension with one another. Drawing on the work of hermeneutic writers I suggest that epistemological justification is an interpretive process. The possibility of rational justification requires attention to our locatedness within the domain of reasons, into which we have been culturally initiated. The recognition that there is no transcendent processes of rational justification has to be addressed from within this framework and cannot be resolved in a naturalizing way. The turn to hermeneutics in the context of epistemology allows us to reassign a central role to experience within epistemological justification. Here the very features of experience which render problematic its role in empiricist accounts form the basis of its position in hermeneutic ones. This presents us with an immanent conception of rationality, in place of the transcendent conception which so many writers have problematized.     

What's Scene and Not Seen: Influences of Movement and Task Upon What We See

Studies concerning the processing of natural scenes using eye movement equipment have revealed that observers retain surprisingly little information from one fixation to the next. Other studies, in which fixation remained constant while elements within the scene were changed, have shown that, even without refixation, objects within a scene are surprisingly poorly represented. Although this effect has been studied in some detail in static scenes, there has been relatively little work on scenes as we would normally experience them, namely dynamic and ever changing. This paper describes a comparable form of change blindness in dynamic scenes, in which detection is performed in the presence of simulated observer motion. The study also describes how change blindness is affected by the manner in which the observer interacts with the environment, by comparing detection performance of an observer as the passenger or driver of a car. The experiments show that observer motion reduces the detection of orientation and location changes, and that the task of driving causes a concentration of object analysis on or near the line of motion, relative to passive viewing of the same scene.     

Discovering “Family” Creatively

Abstract

Creativity is a powerful force within the family therapy field, central not only to the therapeutic process but also to counselor education. Time-honored tools, such as the genogram along with its many adaptations, remain useful in learning about family. However, as our rapidly changing culture continually redefines and stretches the concept of family, we must learn new methods to discover who “family” is from the “expert” living within that family, i.e., the client or counselor-trainee. This article introduces and describes a creative, self-initiated model, the self-created genogram, developed to amplify discovery of each person's own unique perspective and experience of family. Case examples will be provided to illustrate the model's use in both training and clinical settings.     

The transcendent function in adolescence: miracle cures and bogeymen

Abstract: This paper proposes that Damasio's mental images, Stern's moments of meeting and Tronick's dyadically expanded consciousness refer to different aspects of the same psychological process as Jung describes in the transcendent function. This proposition is illustrated with two case vignettes of adolescents who functioned on a pre‐symbolic level, but who through a transformative experience were catapulted into new developmental trajectories and the beginning of symbol formation.     

The Religious Racial Integration of African Americans into Diverse Churches

Recent scholarship asserts that members of racial groups can transcend their ethnic differences, but other research asserts that ethnoracial identities must be reinforced in order to participate in multiracial churches. Analysis of field notes and interview data from a large, black‐white Protestant congregation shows that while the core membership of African Americans come specifically for its ethnic and racial diversity, they also look for markers that affirm a distinctive African‐American experience. Ethnic reinforcement attracts highly race‐conscious participants who eventually move toward processes of ethnic transcendence and congregational integration. The value for researchers is that distinguishing ethnically transcendent and ethnically reinforcing processes encourages the discovery of subtle, racially specific, and continually reinforced affinities that would otherwise remain hidden in seemingly ethnically transcendent settings.     

The Pre-reflective Situational Self

It is often held that to have a conscious experience presupposes having some form of implicit self-awareness. The most dominant phenomenological view usually claims that we essentially perceive experiences as our own. This is the so called “mineness” character, or dimension of experience. According to  this view, mineness is not only essential to conscious experience, it also grounds the idea that pre-reflective self-awareness constitutes a minimal self. In this paper, we show that there are reasons to doubt this constituting role of mineness. We argue that there are alternative possibilities and that the necessity for an adequate theory of the self within psychopathology gives us good reasons to believe that we need a thicker notion of the pre-reflective self. To this end, we develop such a notion: the Pre-Reflective Situational Self. To do so, we will first show how alternative conceptions of pre-reflective self-awareness point to philosophical problems with the standard phenomenological view. We claim that this is mainly due to fact that within the phenomenological account the mineness aspect is implicitly playing several roles. Consequently, we argue that a thin interpretation of pre-reflective self-awareness—based on a thin notion of mineness—cannot do its needed job within, at least within psychopathology. This leads us to believe that a thicker conception of pre-reflective self is needed. We, therefore, develop the notion of the pre-reflective situational self by analyzing the dynamical nature of the relation between self-awareness and the world, specifically through our interactive inhabitation of the social world.

     

The relation between evil and transcendence: new possibilities?

Evil has always been a main interest in the field of philosophy and, lately, in the field of ethics – in both continental and analytic traditions – the idea of evil seems to be making a comeback. The propensity in philosophy is to understand evil in radical immanent terms. Lars Svendsen, in A Philosophy of Evil, argues for example that evil is about inter-human relationships, not about a transcendent, supernatural force. Emmanuel Levinas, on the other hand, describes evil as something that cannot be integrated into the world, something that is always on the outside: the radical Other. Furthermore, evil appears to us as something chaotic, defying comprehension. Does this mean evil is something transcendent? In this article I will analyse the concept of evil in terms of the typology of transcendence that was developed by Wessel Stoker. I will argue that there are, within the (post-) modern discourse, and due to new developments in the understanding of transcendence, new nuanced possibilities of thinking about evil and its relation to transcendence – especially to ‘transcendence as alterity’. Traces of this kind of understanding of evil will be indicated in Paul Ricoeur's view of evil. This notion of evil may enhance our ethical responsibility towards it.     

“LONG LIVE THE WEEDS AND THE WILDERNESS YET”: REFLECTIONS ON A SECULAR AGE

While we are deeply appreciative of Taylor's A Secular Age, we nonetheless worry that his use of the immanent/transcendent duality may introduce a certain kind of Christian Constantinianism that he wants to disavow. In particular, we worry that the immanent/transcendent duality is far too formal in its character. In order to develop this concern, we draw on Talal Asad's account of the secular to suggest how liturgy may provide an alternative way of understanding as well as challenging Taylor's worries about “the immanent frame.”     

Manipulating recall vantage perspective of intrusive memories in dysphoria

The current study attempted to experimentally manipulate mode of recall (field, observer perspective) in a sample of mildly dysphoric participants (N=134) who reported a distressing intrusive memory of negative autobiographical event. Specifically, the current study sought to ascertain whether shifting participants into a converse perspective would have differential effects on the reported experience of their memory. Results indicated that shifting participants from a field to an observer perspective resulted in decreased experiential ratings: specifically, reduced distress and vividness. Also, as anticipated, the converse shift in perspective (from observer to field) did not lead to a corresponding increase in experiential ratings, but did result in reduced ratings of observation and a trend was observed for decreased levels of detachment. The findings support the notion that recall perspective has a functional role in the regulation of intrusion-related distress and represents a cognitive avoidance mechanism.     

Sensorimotor expectations and the visual field

Sensorimotor expectations concern how visual experience covaries with bodily movement. Sensorimotor theorists argue from such expectations to the conclusion that the phenomenology of vision is constitutively embodied: objects within the visual field are experienced as 3-D because sensorimotor expectations partially constitute our experience of such objects. Critics argue that there are (at least) two ways to block the above inference: to explain how we visually experience objects as 3-D, one may appeal to such non-bodily factors as (1) expectations about movements of objects, not the perceiver, or to (2) the role of mental imagery in visual experience. But instead of using sensorimotor expectations to explain how objects are experienced within the visual field, we can instead use them to explain our experience of the visual field itself and, in particular, our experience of its limits; that is, our ever-present visual sense of there being more to see, beyond what’s currently within the visual field. Crucially, this inference from sensorimotor expectations to the constitutive embodiment of visual phenomenology is not threatened by the above two challenges. I thus present here a sensorimotor theory of the phenomenology of the visual field, that is, our experience of our visual fields as such.

     

Some consequences of conceiving society as a large group

There is today a convergence between politics and therapy, and disillusion with both. As awareness of boundaries increases, the question of how to both comprehend society and manage oneself becomes acute. We need always to connect the socio- with the psycho-. Study of the large group offers one such means. Life in the large group matches that in society and individual experience. The two basic defenses found in the large group (polarizing and institutionalizing) need not necessarily be defenses. They indicate another connection, namely, to the family. The family may be regarded as the place where we first learn about projections and have our first experience of an institution. The large group links individual, society, and family, especially when we see that the dynamics of the large group and the very small group (family sized) are congruent. Study of the large group is especially important for those whose primary work is with individuals. It may be confusing and exasperating, but that way lies learning.He has written a number of books on theology and pastoral practice employing the basic conceptual framework which underlies the group relations studies of the Tavistock Institute and the A. K. Rice Institute. He has extensive experience in such work. With E. R. Shapiro he has recently published a wider study of the application of such thinking to individuals, groups and society:Lost in Familiar Places: Creating New Connections Between the Individual and Society.     

The Lived Experience of Dementia: Developing a Contextual Theology

A variety of themes are explored as the basis for developing a contextual theology of dementia. These include impairment, loss, dislocation, isolation, decline, and death. These themes represent immanent human concerns with various kinds of experiences of “self-emptying.” It is suggested that dementia presents a kind of “malaise of immanence,” within which there is progressive inability to focus on abstract transcendent concerns, and increasing preoccupation with the immediate immanent context. A contextual theology of dementia that exaggerates the importance of the immanent frame is likely to emphasize, and draw to our attention, concern about such things within that frame as cognitive decline, dependence upon others for care, and loss of hope. However, a Christological perspective is offered within which it is acknowledged that such places of self-emptying are also places of transcendent encounter, and that in Christ we may understand the participation of God in the darkest moments of human experience.