On the astonishing clinical irrelevance of neuroscience

The clinical work of psychoanalysts can be thought of in both a narrow and a broad sense. In the narrow sense, it refers to what is commonly thought of as psychoanalytic technique, the methods analysts use to understand their patients and to convey that understanding to them. In the broad sense, it refers to the entirety of their work as clinicians: the content of understanding, as well as such things as diagnosing, estimating analyzability, recommending therapy, and prescribing medication. The current enthusiastic expectation that neuroscience will have an immediate and direct impact on clinical work in the narrow sense is misguided, but neuroscientific discoveries, it is argued, will have a major impact on psychoanalytic theory in the not too distant future. The resulting changes in metapsychology will ultimately have reverberations on clinical work in the broad sense, although psychoanalytic technique, the analyst's basic approach to patients, will remain essentially the same.     

The Renaissance of Francis Bacon

The program of intervening, manipulating, constructing and creating is central to natural and engineering sciences. A renewed wave of interest in this program has emerged within the recent practices and discourse of nano-technoscience. However, it is striking that, framed from the perspective of well-established epistemologies, the constructed technoscientific objects and engineered things remain invisible. Their ontological and epistemological status is unclear. The purpose of the present paper is to support present-day approaches to techno-objects (“ontology”) insofar as they make these hidden objects epistemologically perceivable. To accomplish this goal, it is inspiring to look back to the origin of the project of modernity and to its founding father: Francis Bacon. The thesis is that everything we need today for an adequate (dialectic-materialist), ontologically well-informed epistemology of technoscience can be found in the works of Bacon—this position will be called epistemological real-constructivism. Rather than describing it as realist or constructivist, empiricist or rationalist, Bacon’s position can best be understood as real-constructivist since it challenges modern dichotomies, including the dichotomy between epistemology and ontology. Such real-constructive turn might serve to promote the acknowledgement that natural and engineering sciences, in particular recent technosciences, are creating and producing the world we live in. Reflection upon the contemporary relevance of Bacon is intended as a contribution to the expanding and critical discussion on nano-technoscience.     

Some thoughts and responses to The Francis Report

This response to the report by lawyer Robert Francis into the failure of National Health Service (NHS) care in Mid-Staffordshire is fairly positive about its conclusions but points out that without consideration of personal, psychosocial factors in care, on the ward, in the institution things are unlikely to improve, the report leaves much unconsidered. Francis emphasises that patient care is at the very centre of the NHS, this is obvious but so often forgotten. He comments that the unhelpful blame culture still exists. Missing from Francis’ analysis is a psychological perspective – the systemic factors he mentions are administrative not relational. This response is an attempt to redress the balance in thinking about the improvement of care for patients and of the working lives of staff.     

Francis Bacon's behavioral psychology

Francis Bacon offers two accounts of the nature and function of the human mind: one is a medical-physical account of the composition and operation of spirits specific to human beings, the other is a behavioral account of the character and activities of individual persons. The medical-physical account is a run-of-the-mill version of the late Renaissance model of elemental constituents and humoral temperaments. The other, less well-known, behavioral account represents an unusual position in early modern philosophy. This theory espouses a form of behavioral psychology according to which (a) supposed mental properties are "hidden forms" best described in dispositional terms, (b) the true character of an individual can be discovered in his observable behavior, and (c) an "informed" understanding of these properties permits the prediction and control of human behavior. Both of Bacon's theories of human nature fall under his general notion of systematic science: his medical-physical theory of vital spirits is theoretical natural philosophy and his behavioral theory of disposition and expression is operative natural philosophy. Because natural philosophy as a whole is "the inquiry of causes and the production of effects," knowledge of human nature falls under the same two-part definition. It is an inquisition of forms that pertains to the patterns of minute motions in the vital spirits and the production of effects that pertains both to the way these hidden motions produce behavioral effects and to the way in which a skillful agent is able to produce desired effects in other persons' behavior.     

The Prayer of Francis of Assisi: A Counselor's Prayer

The “Prayer of St. Francis of Assisi” is offered as a possible prayer for counselors and related to accepted ethical standards of professional counselors.     

The Southern Society for Philosophy and Psychology and Francis Cecil Sumner

In 1939, a psychologist could become a member of the Southern Society for Philosophy and Psychology (SSPP) automatically with the endorsement of two members, payment of dues, and membership in the American Psychological Association (APA). Non-APA members with endorsements and payment of dues had to be voted in by the membership. In 1940, the rules for admission were changed to eliminate the automatic membership for APA members. Francis Cecil Sumner, the first African American PhD in psychology, qualified for SSPP membership as a member of the APA in 1939, but the SSPP's council delayed his membership and introduced the amendment to its constitution that eliminated Sumner's route to membership. This article examines the circumstances surrounding council's actions and the role that Sumner's application for membership played in it as an example of the role that race and discrimination played in the decision to change the route to SSPP membership for members of the APA.     

The Norwegian translation of the Francis Scale of Attitude toward Christianity

This paper reviews the development of the Francis Scale of Attitude toward Christianity and then examines the psychometric properties of the Norwegian translation of this instrument among a sample of 479 young people between the ages of 11 and 18 years attending secondary school. The data support the reliability of this instrument and commend it for further validation studies and for wider general use among young people in Norway.