Thinking Developmentally: Perspectives Following Loewald and Klein

In this article, I explore two perspectives on development that are central to how I think and work as an analyst, one drawn from the work of Hans Loewald and one from Melanie Klein. Loewald turned the usual psychoanalytic way of thinking, rooted in the past, on its head when he theorized that development proceeds by internalization of the parent’s future vision of the child and, by corollary, the analyst’s future vision of the patient. Using a vignette from Klein’s work with 10-year-old Richard, I show how the analyst’s image of the patient’s potential can facilitate growth and development. Melanie Klein also introduced a radical reordering of traditional psychoanalytic theory when she theorized that the mind develops and is structured as positions, not as successive phases. For Klein, the mind is organized in groupings of anxieties, defenses, and object-relations that are in a continuous state of oscillation throughout life independent of chronological age. Through a clinical vignette, I illustrate how one understands a patient differently when development is seen as occuring in momentary shifts between different levels of the personality rather than as stages over time.     

Dostoevskij’s guide to spiritual epiphany in The Brothers Karamazov

The essay examines the three main epiphanic experiences in The Brothers Karamazov and shows how Dostoevskij’s treatment of these experiences may offer a guide to spiritual renewal. The three experiences are Alësha’s vision of the resurrected Zosima and transfigured Christ, Dmitrij’s vision of the suffering babe, and Ivan’s vision of the devil (which serves as a counter example to the first two). By examining the content of each of these visions, as well as the parallels and variations in the scenes leading up to these visions, this essay seeks to explore Dostoevskij’s understanding of transformational revelatory experience.     

Making Music Together: Discussion of Gianni Nebbiosi’s “The Smell of Paper”

Finding life in our patients is a common goal for analysts. Historically this project had been defined as one of freeing unacceptable impulses from their imprisoning defenses with the analyst, via interpretation, then contrasting the patient’s internal fantasied reality with “actual” reality. Untangling fantasy from reality could free the impulses to provide energy for more realistic projects. This imagery stands in stark contrast to the fluidity of a contemporary relational conceptualization of human experience where our inner experience is now understood to be the lens through which we construct our vision of external reality, always a subjective perception. Clinical change—finding life—now depends more on the activation of a generative intersubjective process between patient and analyst, which contributes to the expansion of the patient’s subjective experience. Gianni Nebbiosi’s use of music and of mime to help him feel his way into his patient’s and ultimately into his own similarly defended experience demonstrates the creativity and idiosyncratic clinical approaches that emerge from a contemporary relational orientation. This orientation recognizes the analyst’s subjectivity as a fundamental tool of clinical change—a vehicle through which any theoretical approach will necessarily be shaped. Differing approaches to a clinical situation do not always simply reflect theoretical disagreements; they may also reflect the expression of the particular subjectivity of the analyst.     

Embodying the psychological attitude: types of consciousness in the transformation of culture

It is time to reclaim C.G. Jung’s vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity’s overall psychocultural development. Jung identified eight distinct ‘types’ of consciousness through which humankind engages its emerging psychological attitude. Jung’s view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung’s vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung’s ‘complex psychology’ by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as ‘citizen therapists’, actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering ‘collective consciousness’.     

Probability summation model for heterochromatic luminance additivity failure at absolute visual threshold

Vos and Wabraven recently derived a new set of foveal primaries. These primaries, in conjunction with the revised zone fluctuation theory of color vision, account for more psychophysical color vision data than any other model to date. The new primaries depend heavily on Abney’s law, and their success has been challenged by Guth’s observations of additivity failure at absolute threshold. The present paper develops a probability summation model which accounts for threshold additivity failure within the framework of Vos’s and Walraven’s assumptions.     

Kierkegaardian vision and the concrete other

The ethics expressed in Kierkegaard’s Works of Love has been subject to persistent criticism for its perceived indifference to concrete persons and failure to attend to the other in their individual specificity. Recent defenses of Works of Love have focused in large part on the role of vision in the text, showing the supposed “blind” empty formalism of the emphasis on the category of “the neighbor” to serve a normative model of seeing the other correctly. However, when this problem is viewed in the broader context of Kierkegaard’s phenomenology of moral vision, two further, thus far unanswered, problems emerge: How can we see the other and the moral demand they represent at the same time, and how can we see the other and our own condition at the same time? This paper draws on other Kierkegaardian texts to show how Kierkegaard’s model of moral vision allows for the simultaneity in vision necessary to overcome these challenges.     

Vision-from a wide mantel

Graham’s contributions to visual science are summarized. The emphasis is on his research in color vision, but work on stereoscopic vision is also mentioned.     

Luminance profiles demonstrate nonlinearities of brightness perception

A projector and cylindrical lens are used for displaying gratings and for simple demonstrations of Weber’s law, Fechner’s law, simultaneous contrast, and Fourier synthesis effects in vision.     

Fred Dallmayr’s postmodern vision of Confucian democracy: a critical examination

As an advocate of ‘comparative political theory,’ Fred Dallmayr has long engaged with Confucianism with a new vision for democracy suitable in East Asia but little attention has been paid to his idea of Confucian democracy, which he presents as a specific mode of ethical or relational democracy. This paper investigates Dallmayr’s ethical vision of Confucian democracy, first, by articulating his postmodern reconceptualization of democracy in terms of post-humanism and, second, by examining his post-humanist reevaluation of Confucian virtue ethics as a critical resource for ethical democracy. It argues that the ethical vision of Confucian democracy, though morally appealing, should not dismiss the important instrumental value of democracy as a political system and, rather, find a way to integrate democracy’s instrumental and intrinsic values in a way that can enhance the qualitative relationality between people, political agents, and the common good.     

‘As in a Mirror’: Jonathan Edwards,Self-Love and Enlarging to Receive Another

Through a robust deployment of visual metaphors, Jonathan Edwards’s theology utilizes notions of vision to articulate his doctrine of God, creation, anthropology, redemption and ultimately glorification. Focusing on anthropology, this article attends to how human beings are constituted through sight, and reconstituted (i.e. regenerated) as they are contemplated in the Son and as they are given a vision of the Father in the Son by the Spirit of illumination. Put differently, Edwards’s anthropology is ordered around its teleology of becoming like God only if one can ‘see him as he is’ (1 Jn 3:2), which is anticipated by faith in this present age and ‘through a mirror dimly’ (1 Jn 13:12). After mooring his anthropology to broader theological concerns, the article narrows to consider how Edwards’s idiosyncratic personalism is developed around the notion of a ‘reflective self’ that can enlarge to internalize an ‘other’. Clarifying this notion is a brief comparison of a similar construction in Thomas Aquinas, showing how Edwards’s theory of loving neighbor as oneself is a unique contribution to questions concerning personhood, self-love and neighbor-love.     

The problems of consciousness and content in theories of perception

The paper aims to show, first, that O’Regan’s and Noë’s Sensorimotor Theory of Vision and Visual Experiences suffers from circularity, and that evidence from empirical research within perception psychology unequivocally invalidates their theory. Secondly, to show that the circularity in O’Regan’s and Noë’s theory of vision and in other general causal and functional theories of perception (i.e. Gibson’s and Marr’s theories of perception) is the inevitable consequence of mutually conflicting assumption of Cartesian dualism underlying these theories. The paper concludes by outlining the consequences of this conflict of assumptions for psychological theories of perception.     

Movement segmentation and visual perturbation increase developmental differences in motor control and learning

We examined the developmental differences in motor control and learning of a two‐segment movement. One hundred and five participants (53 female) were divided into three age groups (7–8 years, 9–10 years and 19–27 years). They performed a two‐segment movement task in four conditions (full vision, fully disturbed vision, disturbed vision in the first movement segment and disturbed vision in the second movement segment). The results for movement accuracy and overall movement time show that children, especially younger children, are more susceptible to visual perturbations than adults. The adults’ movement time in one of the movement segments could be increased by disturbing the vision of the other movement segment. The children's movement time for the second movement segment increased when their vision of the first movement segment was disturbed. Disturbing the vision of the first movement segment decreased the percentage of central control of the second movement in younger children, but not in the other two age groups. The children's normalized jerk was more easily increased by visual perturbations. The children showed greater improvement after practice in the conditions of partial vision disturbance. As the participants’ age increased, practice tended to improve their feedforward motor control rather than their feedback motor control. These results suggest that children's central movement control improves with age and practice. We discuss the theoretical implications and practical significance of the differential effects of visual perturbation and movement segmentation upon motor control and learning from a developmental viewpoint.     

Restoring Dyadic Connection in the Face of Multiple Disruptions: Accounting for Vicissitudes in the Therapist’s Capacity for Reflective Functioning

This article describes the working method of our study group comprised of former Chestnut Lodge Hospital therapists and focusing on understanding therapeutic work with severely disturbed adolescents. Using process material from one therapy session, the therapist’s commentary on her feelings and reactions in the session, and the group’s discussion of the work, we explore factors disrupting the therapist’s moment-to-moment capacity to maintain a theory of her own and the patient’s minds. We then discuss what allows her to refind her theory of mind in the face of the patient’s aggressive nihilism and her own sense of loss. Salutary factors included the therapist’s empathy for the patient’s shared sense of grief, the patient’s offering the therapist cues to his inner state, and the dyad’s capacity to tolerate the therapist’s vulnerability in the patient’s presence.     

“Our Sister,Mother Earth”: Solidarity and Familial Ecology in Laudato Si’

Laudato si’, with its articulation of a familial ecology reflecting Francis’s Latin American context, expands the subject of solidarity in Catholic social teaching and thought. Yet, this ecological vision of family fails to attend to the problem of gender subordination latent in Catholic social teaching, including in its approaches to ecology. A vision of solidarity that eradicates gender and ecological subordination must elaborate a familial ecology characterized by both mercy and equality.     

David Liberman's legacy

This article presents, in the author's own vision, his attempt to consider (and update) the work of an original thinker of contemporary psychoanalysis (in the present). Following a short overview of his biographical data and distinctive traits as maestro and man, it then tries to capture the implications and panoramic vision of Liberman's work, the prevailing questions and problems of psychoanalysis to which it responds. In the author's opinion this involves a serious attempt to systematize clinical psychoanalysis on the basis of singularity and of tolerance to human diversity, with the greatest precision and scientific rigour admitted by the psychoanalytic discipline – avoiding cliché on the one hand and what we might call the mystification of the Oracle on the other. The successive stages of Liberman's production are indicated in terms of the auxiliary disciplines (communication theory, semiotics and linguistics) which he used for his ever more precise systematization of clinical psychoanalysis finally leading to his proposals on ‘style’ and his vision of the psychopathology of over‐adaptation and psychosomatic instances. Other concepts which this paper highlights are: Liberman's conception of analytic dialogue as framed by human interaction; his theorization which stems from this particular empirical base making use of ‘operational definitions’ and ‘intermediary formulations’; his operational definition of transference; and the inclusion of setting inside the ‘analytic situation’.     

Jan Amos Comenius’s Trinitarian and Conciliar Vision of a United Europe: Christ as the Universal ‘Centre of Security’

This article explores Jan Amos Comenius’s vision of a Christian united Europe and its connection to his theological programme of reform. This is manifest first of all in his linguistic projects, in which he sought to break down the language barriers separating Christians both from each other and from the mission field of the New World, but it came to fruition especially in his comprehensive reform project of pansophia, especially as this was represented in his massive Consultatio catholica. For it is here that Comenius expands on his dream of a union of nations under one Christian religion. In this, Christ who transcends time and space, uniting in himself all the diverse aspirations of the nations, is revealed as the global ‘centre of security.’ Importantly, Comenius’s expression of this is profoundly indebted to Nicholas of Cusa and the article concludes by highlighting Comenius’s own Trinitarian and conciliar vision of Christian Europe.     

A fundamental change in vision: where black lives matter

Using the lens of clinical work, the author, a white supervisor, plots her concerns about unconscious racism in the training of a black supervisee. Years later this supervisee brings a distressed black trainee nurse to supervision who is struggling with relational difficulties while suffering from unconscious racism in her hospital. Supervisor and supervisee grapple to offer the patient treatment on both fronts. The author explores the underlying presence of ‘white privilege’ and ‘unconscious racism’ which finds a global audience as a result of the killing of George Floyd – an event which also had implications for the long-term supervisory partnership. Links to Jessica Benjamin’s concept of ‘doer and done to’ are made, as well as discussion of a gradual change of vision in the supervisor herself. The author also makes use of insights gained from consultancy work in a multi-racial company and two Channel 4 UK television programmes that feature workshops on unconscious racism in a mixed secondary school in the London Borough of Sutton.     

Automated vision occlusion-timing instrument for perception–action research

Vision occlusion spectacles are a highly valuable instrument for visual-perception–action research in a variety of disciplines. In sports, occlusion spectacles have enabled invaluable knowledge to be obtained about the superior capability of experts to use visual information to guide actions within in-situ settings. Triggering the spectacles to occlude a performer’s vision at a precise time in an opponent’s action or object flight has been problematic, due to experimenter error in using a manual buttonpress approach. This article describes a new laser curtain wireless trigger for vision occlusion spectacles that is portable and fast in terms of its transmission time. The laser curtain can be positioned in a variety of orientations to accept a motion trigger, such as a cricket bowler’s arm that distorts the lasers, which then activates a wireless signal for the occlusion spectacles to change from transparent to opaque, which occurs in only 8 ms. Results are reported from calculations done in an electronics laboratory, as well as from tests in a performance laboratory with a cricket bowler and a baseball pitcher, which verified this short time delay before vision occlusion. In addition, our results show that occlusion consistently occurred when it was intended—that is, near ball release and during mid-ball-flight. Only 8% of the collected data trials were unusable. The laser curtain improves upon the limitations of existing vision occlusion spectacle triggers, indicating that it is a valuable instrument for perception–action research in a variety of disciplines.     

脑卒中患者功能独立性与家庭照料者负担感的关系：以社会支持为中介变量和调节变量

研究对203名脑卒中患者的家庭照料者进行了问卷调查,以探讨患者的功能独立性对家庭照料者负担感的作用机制。结果显示,82.3%脑卒中患者的家庭照料者有明显的负担感;患者的功能独立性与家庭照料者的负担感显著负相关;来自患者的社会支持在患者功能独立性与家庭照料者负担感之间起中介作用,而来自患者之外的社会支持则起调节作用。结果表明,在家庭照料负担的干预实践中,应注意区分来源不同的社会支持及其作用机制。     

In Communion with God’s Sparrow: Incorporating Animal Agency into the Environmental Vision of <Emphasis Type="Italic">Laudato Sí</Emphasis>

Although a conventional environmentalism focuses on the health of ecological systems, Pope Francis’s 2015 environmental encyclical Laudato Sí invokes St. Francis of Assisi to emphasize God’s love for the individual organism, no matter how small. Decrying the tendency to regard other creatures as mere objects to be controlled and used, Pope Francis urges our enactment of a ‘universal communion’ governed by love. I suggest, however, that Laudato Sí’s animal ethic, as focused on ordering human and animal need, is inadequate to its overarching vision of cross-species communion. This vision requires the sort of cross-species relational bridge implicit in Maurice Merleau-Ponty’s view of agency as an irreducibly ‘animate’ expression of choice and afforded further definition in Kenneth J. Shapiro’s conception of a ‘kinesthetic empathy.’ As the phenomenological epistemology underlying both discourses makes possible a rough correspondence, I put these in conversation to demonstrate that a Merleau-Pontyan and reciprocal agency is a constitutive aspect of the fullest sort of cross-species relation, such that recognition of this agency can both deepen our understanding of ‘universal communion’ and foster engagement in its practice.