Thawing the 'frozen accidents': the archetypal view in countertransference

Jung's concepts of psyche and psychic energy are relevant in countertransference. Working with Jung's archetypes as 'transconscious' dynamic fields of probabilities helps the analyst, as a clinician and teacher with limited human consciousness, to confront and recognize the unconscious cross-purposes of 'anomalous' countertransference, and to convert it to insightful 'participatory' countertransference-Jung's archetypes will be juxtaposed with William James's fields, Gerald Edelman's qualia, and most particularly with Murray Gell-Mann's 'frozen accidents'. Two vignettes – from A clinical and a training setting – suggest chat from a Jungian perspective, countertransference may be seen at the psychic juncture where ego, the personal shadow, the interpersonal other and the archerype of the collective unconscious meet in the determining images of a life, fantasy, dream, analysis, and seminar. So-called 'parallel process' will be seen as enclosure in the circles of reference emanating from the patient's experiences in those arenas deemed archetypal, i.e., structurally significant. The relativity of unconscious time will be mentioned. Jung's notion that, called or uncalled, the archetypes are present, informs the thesis that we must name archetypal images if we are to know them, and we must know them to be free.     

Chaos and self-organization: emergent patterns at critical life transitions

A feeling of chaos can accompany many real-life events over which we have little or no control, and latent developmental needs may create tension that manifests in symptoms of depression or anxiety. Particularly at critical life transitions, conflicts may arise which have no obvious solution. From an analytic perspective, recent scientific models from the area of complexity theory can prove illuminating as analogies to Jung's archetypal view of the individuation process. Throughout life, human beings, like many complex, open systems, pass from disordered phases to more complex stages of order. This paper shows how the scientific concept of self-organization can be compared with our physical and psychological developmental processes. From embryology, the model of the 'epigenetic landscape' (C.H. Waddington) is introduced as an analogy to Jung's individuation process, with a clinical example to illustrate these parallels. The emergent nature of behaviour and development is seen from the viewpoint of the organism as a dynamical system, and Jung's concept of the archetype viewed as an emergent property of the activity of the brain/mind.     

Moments of complexity and enigmatic action: a Jungian view of the therapeutic field

In presenting clinical case material for a panel on archetypes and/or primal phantasies an initial discussion of archetypes as emergent phenomena organizing 'moments of complexity' is given(1) . The relationship of such moments to 'moments of meeting' as developed by the Boston Change Process Study Group is commented on and explored within the context of the case. A condensed report of a multi-year analytic treatment of a bipolar patient having a severe trauma history is offered for discussion. Several unusual, enigmatic events are detailed to illustrate the occurrence of moments of complexity. Dreams highlighting psychological transformation stemming from a changing relationship to emerging archetypal material related to a psychotic process in the patient are offered to further detailed moments of complexity.     

"先天"概念的源始意义的澄清--现象学的一个重要发现

与康德认为只有表现在意识行为中的“形式范畴”才具有先天性不同,胡塞尔认为不论是形式范畴还是质料范畴都具有先天性;先天与后天的区别,表示的正是一般对象与个体对象在本体论上的区别。这意味着在胡塞尔那里,“先天’’不再是“行为的名称”．而是“存在的名称”。海德格尔在充分肯定胡塞尔的这个思想的理论价值的同时,又对它做了“实质性的修正”,把先天与后天的区别最终归结为存在与存在者的“本体论区别”。     

On Sellars' exam question trilemma: are Kant's premises analytic,or synthetic a priori,or a posteriori?

ABSTRACT

Wilfrid Sellars argued that Kant’s account of the conceptual structures involved in experience can be given a linguistic turn so as to provide an analytic account of the resources a language must have in order to be the bearer of empirical knowledge. In this paper I examine the methodological aspects of Kant’s transcendental philosophy that Sellars took to be fundamental to influential themes in his own philosophy. My first aim here is to clarify and argue for the plausibility of what I claim is Sellars’ interpretation of Kant’s ‘analytic’ transcendental method in the first Critique, based ultimately on non-trivial analytic truths concerning the concept of an object of our possible experience. Kant’s ‘transcendental proofs’ thereby avoid a certain methodological trilemma confronting the candidate premises of any such proof, taken from Sellars’ 1970s undergraduate exam question on Kant. In part II of the essay I conclude by highlighting in general terms how Kant’s method, as interpreted in the analytic manner explained in part I, was adapted by Sellars to produce some of the more influential aspects of his own philosophy, expressed in terms of what he contends is their sustainable reformulation in light of the so-called linguistic turn in twentieth-century philosophy.     

辩乎先验经验之际--康德伦理学与儒家道德哲学的一种比较阐释

康德伦理学的精髓可以表述为,由于在直觉中获得了道德本体,所以特别有助于产生最清晰的道德概念;由于借助最纯粹的先验分析把它叙述出来,所以它才成为禽兽与异化的生命无论如何都无法超越的“铁门槛”。与中国的儒家伦理学相比,康德伦理学由于是用文明时代最有力的思想武器,复活了人类在轴心时代最高形态的精神生命,因此,它无疑是人类精神哲学中最高的本体论,对于中国儒家也具有十分重要的批判性启蒙意义。     

Probability and Evolution. Why the Probability Argument of Creationists is Wrong

Summary  Evolution is a time process. It proceeds in steps of definite length. The probability of each step is relatively high, so self organization of complex systems will be possible in finite time. Prerequisite for such a process is a selection rule, which certainly exists in evolution. Therefore, it would be wrong to calculate the probability of the formation of a complex system solely on the basis of the number of its components and as a momentary event.     

从"历史先天"来看福柯的知识考古学

该文试图考察福柯的自律的话语理论并反思考古学的症结。文章从“历史先天”这一关键词出发,阐述福柯的知识考古学如何将对话语的实证描述和探索话语构成的先天规则结合起来,从而保证其在对话语的形式分析的同时,超越传统哲学深陷其中的三对矛盾：“经验-先验”、“我思-未思”、“本源的隐退-回归”。围绕着“陈述”的三个特性,我们可以看到福柯为此所做的努力,即打通共时与历时之隔,经验与先验之分,实现结构主义和实证主义的联姻。文章最后指出这种自律的话语理论的症结所在,认为福柯并没有如愿以偿地跳出“有限性解析”的窠臼。     

Clinical Flexibility in the Psychoanalytic Situation: The Elasticity Principle

Abstract

This paper explores the development of the Elasticity Principle, first introduced by Ferenczi based upon his clinical observations. This important shift away from classical neutrality was inspired by Ferenczi's human approach to psychoanalysis. Learning from his analysands, he not only determined that in order to reduce resistances the analyst should present any interpretations in a tactful, empathetic manner, but also that the analytic work should bend or yield toward the analysand. The paper traces the evolution of the Elasticity Principle to The Grand Experiment, which was Ferenczi's analysis of Elizabeth Severn utilizing provision as an analytic tool. The paper follows the contemporary extensions of the Elasticity Principle in the development of Self Psychology and in the Relational perspective. A clinical example illuminates aspects of the Elasticity Principle in the work with a difficult analysand.     

On Replacing the Ethical Principle of Autonomy With an Ethical Principle of Accordance

The author defines and critiques the ethical principle of autonomy. As a concept, autonomy is most aligned with paradigms of counseling that focus on the individual as a psychological entity with moral agency. It is less consistent with frameworks that focus on relationships philosophically and in practice. Autonomy is paradoxical, because it is a consensually defined principle imposed on counseling practice while denying counselors a choice in its application. The author suggests accordance as an alternative ethical principle. Accordance is consistent with relational paradigms of practice and the other relationship‐focused ethical principles in counseling. Accordance fully contextualizes individual responsibility and choice.     

论医学伦理学的自主性原则

医学伦理学的自主性原则是对个人的自主和自由的尊重,其核心是对人权的尊重,包含有知情同意、保密、隐私等具体规则。自主性原则是根源于西方强调个性自由和选择的自由主义道德传统,我国古代哲人也提出过相近乃至相同的看法。     

论有益原则

试图澄清我国医学伦理学著作编写者以及医生在临床实践中往往加以混淆的有益和行善两个概念,并阐释有益这一最为基本的伦理原则的意义。由三部分组成：有益的概念、在一般哲学和伦理学语境中有益的意义,以及生命伦理学语境中的有益。结论是,使病人、受试者、公众、社会受益的有益原则是所有临床医生、与健康有关的科学家、公共卫生人员,以及与健康有关的政策制定者和立法者应该尽的义务,而不是可做可不做的“行善”。而且有益原则应该在诸伦理原则中拥有优先地位。

     

The Anthropic Principle: Life in the Universe

The anthropic principle, that the universe exists in some sense for life, has persisted in recent religious and scientific thought because it derives from cosmological fact. It has been unsuccessful in furthering our understanding of the world because its advocates tend to impose final metaphysical solutions onto what is a physical problem. We begin by outlining the weak and strong versions of the anthropic principle and reviewing the discoveries that have led to their formulation. We present the reasons some have given for ignoring the anthropic implications of these discoveries and find these reasons wanting—a real phenomenon demands real investigation. Theological and scientific solutions of the problem are then considered and criticized; these solutions provide dead ends for explanation. Finally, we pursue the path that explanation must follow and look at the physical details of the problem. It seems clear that the anthropic principle has been poorly framed. Removing the ambiguities surrounding the meaning of "life" may lead to more profitable investigations.     

诊疗最优化原则的伦理学探析

讨论了诊疗最优化原则的伦理学意义:它充分体现了医学的宗旨、医学职业道德理想和对患者的无私关爱,有利于纠正医疗卫生行业的时弊,昭示着医疗卫生改革发展的方向。针对实践中遇到的阻力和困惑,作者提出了促进最优化原则实施的五点建议。     

Information-Hierarchical Organization of Natural Systems I: The Information-Physical Principle

The mathematical notion of information characterizing system organization as such has been developed. The information-physical principle, which characterizes an information exchange in natural hierarchical systems and has been confirmed by its numerous applications, is laid down. It is shown to be based on the ancient “matter–measure–information” concept of physical world structure and talked about in the Hermes Trismegistus's will.     

不确定性决策违背“确定事件原则”的心理机制再探

不确定性决策违背＂确定事件原则＂的心理机制再探从决策理由切入,在现实情境中考察了违背确定事件原则（sure-thing principle）的心理机制,检验了基于理由（reason-based）的假设。研究结果表明,违背确定事件原则的被试在不确定条件下知觉到的理由冲突程度显著高于遵循确定事件原则的被试在不确定条件下知觉到的理由冲突程度;违背确定事件原则的被试在不确定条件下知觉到的理由清晰程度显著低于其在两种确定条件下知觉到的理由清晰程度,而遵循确定事件原则的被试在不确定条件下知觉到的理由清晰程度则介于其在两种确定条件下知觉到的理由清晰程度之间。研究结果支持了基于理由的假设。     

大学生心理咨询中价值干预的处理原则

依据大学生的心理特点,提出大学生心理咨询中价值干预的处理原则。即两种价值干预并重的原则、心理咨询的原则、接纳和共情的原则、沟通和澄清的原则、修正和艺术的原则。重点阐述在接纳和共情的基础上,咨询者既能保持对自身价值观的高度自觉,又能帮助来访者澄清自身的价值观。     

On the a priori and a posteriori assessment of probabilities

We argue that in spite of their apparent dissimilarity, the methodologies employed in the a priori and a posteriori assessment of probabilities can both be justified by appeal to a single principle of inductive reasoning, viz., the principle of symmetry. The difference between these two methodologies consists in the way in which information about the single-trial probabilities in a repeatable chance process is extracted from the constraints imposed by this principle. In the case of a posteriori reasoning, these constraints inform the analysis by fixing an a posteriori determinant of the probabilities, whereas, in the case of a priori reasoning, they imply certain claims which then serve as the basis for subsequent probabilistic deductions. In a given context of inquiry, the particular form which a priori or a posteriori reason may take depends, in large part, on the strength of the underlying symmetry assumed: the stronger the symmetry, the more information can be acquired a priori and the less information about the long-run behavior of the process is needed for an a posteriori assessment of the probabilities. In the context of this framework, frequency-based reasoning emerges as a limiting case of a posteriori reasoning, and reasoning about simple games of chance, as a limiting case of a priori reasoning. Between these two extremes, both a priori and a posteriori reasoning can take a variety of intermediate forms.     

Fundamentalism,Radicalization and Terrorism. Part 1: terrorism as dissolution in a complex system

In the first of two papers in this Special Issue, Lord Alderdice draws on his personal experience of living and working in Northern Ireland and other countries that have suffered from terrorism, and describes from a psychoanalytic and systemic perspective the history of national, cultural and political conflicts which form the backdrop to the struggles against fundamentalism, radicalization and terrorism in current times. By examining and understanding the group dynamics and collective experiences of minority populations that have suffered generations of subjugation, humiliation and injustice at the hands of others, Lord Alderdice demonstrates how terrorism is not an individual but a group phenomenon and that any successful intervention aimed at reducing fundamentalism, radicalization and terrorism needs to identify and take into account the complex relational processes and experiences in all parties involved in the current global conflict.