Developing a Capacity for Bodily Concern: Antonio Damasio and the Psychoanalysis of Body–Mind Relationship

ABSTRACT

The author starts from the assumption that the body is the mind’s primary object. He explores the link between his clinical research about the Body–Mind relationship and neuroscience, by focusing particularly on the contribution by Antonio Damasio who has emphasized the importance of the bodily roots of mental functioning. In many patients nowadays, developing a capacity for “concern for one’s own body” is a stepping stone toward a genuine non-imitative mental functioning. This perspective contrasts with psychoanalytic orientations that give priority to recognition of the other and intersubjective dynamics.     

“[G]azing into the synaptic chasm”: the Brain in Beckett’s Writing

This paper argues that Samuel Beckett’s interest in functions of the brain is not only evidenced in his notebooks, taken from a number of psychology and psycho-physiognomy texts in the early 1930s, but is also explored and expanded in his fiction and drama. This paper investigates Beckett’s fascination with the limits of “cerebral consciousness” and the brain’s failure to consciously perceive certain bodily modifications especially when processing emotion. Like Antonio Damasio’s definition of emotion as essentially the bodily modifications that include chemical changes, Beckett often exploits the idea of emotion as sorely a bodily phenomenon by creating characters who are unable to consciously perceive and process their emotion. For example, when talking about his own weeping, the narrator of The Unnamable attributes the tears to the malfunctioning of the brain, “liquefied brain”, denying, displacing or making physical the feeling of sadness. By examining the ways in which Beckett emphasizes a somatic dimension of emotion and its relation to the brain function and perception in his writing, this paper reveals how he explores the idea of the self and extends the idea to what he calls the “impenetrable self” that cannot be consciously recognized. I argue that if, for Joseph LeDoux, the “notion of synapses as points of communication between cells is […] essential to our efforts to understand who we are in terms of brain mechanisms”, for Beckett to expose such unconscious biological mechanisms and “gaps” becomes his own artistic challenge.     

Neuroscience and the Embodiment of Psychoanalysis—With an Appreciation of Damasio’s Contribution

ABSTRACT

This article contends that psychoanalysis benefits from a neurobiological perspective. It is suggested that Antonio Damasio’s view on the neurobiology of mind and self is particularly useful in this regard. The article presents a review and discussion of Damasio’s basic assumptions on body, emotion, feeling, unconscious and conscious mind, and embodied self. It explains how Freud’s hypotheses that ego is first and foremost a bodily ego is underpinned by contemporary neurobiological research and theory. A clinical illustration highlights that changes in sense of self encompasses changes throughout the whole body, as felt from the inside and as observed from the outside.     

The bodily complexity of truth‐telling in qualitative research: Some implications of Gendlin's theory

Abstract

Gendlin's philosophy of the body is used as an approach to the “truth values” of qualitative research. In this view, our bodily participation in life provides a grounded quality to understanding, a shared reference point for an experientially‐grounded language that can “'work.” This understanding is a bodily‐informed practice and involves the body's access to “more than words can say.” As such, the body is intimate to understanding and such bodily‐informed sense‐making adds a dimension to the ways we have access to and present truth. Implications of this approach for qualitative methodology will be discussed, in particular the implications for the informant's task, the interviewer's task, the task of analysis and the task of the reader.     

In dialogue with Daniel Stern: A review and discussion of The Present Moment in Psychotherapy and Everyday Life

Abstract

Daniel Stern's concepts of “present moment” and “now moment,” with impending kairos, are described. In the latter, the patient demands the authentic presence of the analyst. If the analyst can open himself to the patient, he proposes that this will result in more profound changes in the patient's implicit knowing than verbal interpretations in the narrative domain would lead to. The value of intersubjectively relating and dwelling more in the phenomenal than in the narrative dimension is highlighted. A similarity to the works of the existential psychoanalyst Harold Kelman is shown. The author agrees with, but also problematises, a tendency to favour the implicit, devaluing verbal understanding and interpretation, which may result in the patient not seeing the primitive levels in his inner life. For this purpose, works from D. W. Winnicott, Jessica Benjamin and Christopher Bollas, as well as others, are used. The author concludes that object relations and intersubjective theory need to complement each other that further, there is a need to give words to the middle-ground between the phenomenal and narrative dimensions.     

Running as a way fat women re-story their bodies and construct a runner identity in a North American sociocultural context

AimThis research sought to identify the process by which women who identify as fat or as not having a typical athletic body construct an athletic identity and persist in their running and other athletic endeavors despite body size-related barriers.MethodsFrom an online recruitment effort, 19 North American women runners in larger bodies completed interviews in which they told the story of how they had become runners. A narrative analysis with a feminist, constructivist approach was conducted to identify story types.ResultsFour narrative types were identified: reclaiming the body, reclaiming health, space-making, and future-imagining. Through finding a size- and pace-inclusive running community, running persistently, and completing races, women relinquished the stories they’d believed that their bodies were not athletic since childhood and constructed an identity of runner in a fat body.ConclusionsThese women’s engagement in running is a personal form of resistance against those who define athletic and healthy as “thin” or “fit.” They have found a welcoming athletic community and have moved on to leadership where they are working to make running accessible to other women in bodies like theirs. Those reading these narratives should consider ways in which fat bodies have been excluded from athletics, as well as ways to support the work being done by women runners in fat bodies to redefine health and athleticism.     

Personal identity and the otherness of one’s own body

Locke claims that a person’s identity over time consists in the unity of consciousness, not in the sameness of the body. Similarly, the phenomenological approach refuses to see the criteria of identity as residing in some externally observable bodily features. Nevertheless, it does not accept the idea that personal identity has to consist either in consciousness or in the body. We are self-aware as bodily beings. After providing a brief reassessment of Locke and the post-Lockean discussion, the article draws on phenomenological arguments that show the body as lived, that is, lived as one’s own body, but also possibly as “other” or “strange.” Against what has been claimed in recent writing, especially in literature on Merleau-Ponty, the author argues that the “mineness” of the body and its “alterity” are not two mutually exclusive features. In the final part of the article, the author suggests that the becoming strange of one’s own body may legitimately be considered as a prominent experience of what it means to be a person.

     

1966 and All That: James Gibson and Bottom-Down Theory

ABSTRACT

The “later” James Gibson is widely misrepresented as an extreme stimulus–response theorist. In fact, Gibson's 1966 book presents a radical alternative to stimulus–response theory. “Perceptual systems” are not passive and receptive but “organs of active attention” (1966/1968, p. 58). Perceivers “reach out” into the world. This commentary examines some of the implications of Gibson's systems-cum-functionalist-cum-ecological approach, including the relations between the senses; the concept of “sensationless” perception; and most fundamentally, the nature of perceptual systems as extending beyond the body. I conclude that an adequate understanding of perception cannot be limited to the already severely limited domain of psychology. If Gibson is right, “ecological psychology” is a contradiction in terms.     

From “The Depleted Self” to “The Will to Believe”: Excavating the Hermeneutics of Donald Capps

The concept of “reframing” lies at the heart of the pastoral psychology of Donald Capps. In previous articles I have argued that the process of reframing follows a circular hermeneutics. An excavation of Capps’ hermeneutics reveals foundations in the fields of philosophy and psychology. This article focuses on the legacy of Johann Gottfried von Herder, Friedrich Schleiermacher, William James and Paul Ricoeur. It explores the differences and commonalities between William James and Friedrich Schleiermacher’s understanding of religious experience as well as Paul Ricoeur’s understanding of narrativity and traces these strains to Capps’ pastoral psychology. As illustration of his pastoral approach to healing and wholeness the problem of “the depleted self,” so prevalent in “our narcissistic age,” encounters the healing narrative of Jesus that appeals to “the will to believe.”     

Unforgetting and Excess,the Re-creation and Re-finding of Suppressed Sexuality

This essay addresses the American term romance, or passion, so as to reflect on the reasons for its fading in a long-standing relationship. It is suggested that passion is overcoming: excitement is linked to a kind of “oedipal triumph” over internalized parents, incorporated in a prohibiting superego. In a somewhat analogous manner, bodily pleasures become revitalized and resuscitated by breaking the barriers erected around them by “forgetting,” the oblivion that grows with development and socialization.

“Unforgetting” is a complex process, deeply involved with the vicissitudes of inner objects, or structures, which can be achieved during a couple's romance as a narrative over time.     

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.     

Home and hiddenness: queer theology,domestication and institutions

ABSTRACT

This essay examines tropes of hiddenness and domestication in queer theology, particularly in light of the increasing mainstreaming of queer theologies in institutional (e.g. university, seminary, church) settings, and the inclusion of queer theologies by straight academics and teachers on their syllabi. Drawing on James C. Scott’s work on revolution as a luxury of the elite (by way of the Arab Spring, the UK riots of 2011, and the US demonstrations in 2014), and Judith Halberstam’s construction of “failure” as a strategy of queer resistance, I ask whether there will continue to be a role for “shadow queernesses” which reject institutional acceptability. However, I also suggest that the increased visibility of queer theology within mainstream institutions does not inevitably imply compromise or “toothlessness,” but may in fact testify to the pre-existing presence of queer diversity in multiple contexts and the inhabitation by queer scholars of various “homes.”     

Damasio’s body-map-based view,Panksepp’s affect-centric view,and the evolutionary advantages of consciousness

Although dualism has the advantage of being intuitively plausible, it is not compatible with a 21^st-century (scientific) world view. Jaak Panksepp and Antonio Damasio are contemporary writers who reject dualism, and whose views take the form of “biological naturalism”. I first discuss how their views compare in five specific respects; and then I look more closely at how the different emphases of the views affect their ability to account for the evolutionary advantages of consciousness, specifically. Both authors agree that “consciousness” provides creatures with a survival advantage in terms of their ability to produce novel and/or flexible responses, their ability to plan ahead, and their motivation to promote their own survival – but the exact means by which they think these advantages are conferred, in each of these respects, differ. One might say that, whereas Damasio thinks the main evolutionary advantages of “consciousness” (the “higher reaches” of which are unique to humans) have to do with enabling creatures to work out what to do to promote their well-being, Panksepp thinks the main advantage of “consciousness” is that being “conscious” of affective feelings urgently motivates creatures to take action when their well-being is threatened. Considering that “working out what do” is only possible for a small selection of cognitively sophisticated organisms, I argue that Panksepp’s account is more plausible than Damasio’s account.     

Attention and Narration to Micro-Moment Registrations of Embodied Dialogue in the Clinical Interaction: How Are We Doing?

ABSTRACT

This article offers a comparison between two different strategies for clinical attention. The author compares his lens shaped by a musical metaphor of “polyrhythmic patterning” on embodied registrations which he describes as “fluidity” in contrast to a lens of structures or categories of experience. He then contrasts this lens to that offered by Lewis which she describes with the metaphor of an “imaginary camera” with which she creates “snapshots” as representations of unbearable (and often unformulated) trauma shaped by the patient's narrative and her own trauma history. Acknowledging the exquisite connection between analyst and patient, the author uses 2 clinical moments to further illustrate the benefits of each metaphoric lens for possible analytic work.     

The Cornered Object of Psychoanalysis: Las Meninas, Jacques Lacan and Henry James

Long recognised as a painting ‘about’ painting, Velázquez’s Las Meninas comes to Lacan’s aid as he explicates the object a in Seminar XIII, The Object of Psychoanalysis (1965–1966). The famous seventeenth century painting provides Lacan with a visual mapping of the ‘ghost story’ he discovers in the Cartesian cogito, insofar as it depicts the unravelling of the Cartesian representational project at the moment of its founding gesture. This article traces Lacan’s argument as he turns to art, linear perspective and topology to model how the object a persistently eludes the grasp of scientific knowledge. Following a discussion of distance-point perspective in Renaissance Italy and the role this innovation played in enabling distorted depictions of objects in space, I propose Henry James’s ghost story, “The Jolly Corner,” as the sequel to Lacan’s reading of Las Meninas. In James’s tale, we obtain a narrative account of what the figures in Velasquez’s painting might ‘see’ as they return our gaze towards us.     

Freud,the Serpent and the Sexual Enlightenment of Children

Abstract

This paper examines Freud's interpretation of the myth of the Fall, which he sent to Jung in December of 1911. After a textual-historical exegesis of the Genesis narrative, I argue that many features of the myth, which Freud construed in Oedipal terms, are more intelligible in light of his theories of infantile sexual researches, which he abandoned in 1910. The etiological shift away from infantile sexual researches (and the consequent Oedipalization of analytic theory) were 1) not prompted solely by clinical considerations, and 2) heralded dramatic changes in attitudes toward children and the rejection of paternal authority in Freud and his circle, and 3) corresponding changes in the structure and organization of the psychoanalytic movement itself, creating an orthodoxy or “party line”.

The term “orthodoxy” means “uniformity of belief”, and is usually applied to religious groups, whose dogmatic emphasis on a specific body of doctrine serves to define the group's membership and boundaries, and to exclude “unbelievers” from its midst. In this sense, Freud's style of leadership was distinctly “religious”. Due to deep seated resistances in the analytic world, it is possible that disparities between Freud's earlier and later attitudes toward children will never be thematized and explored with the attention and seriousness they deserve. But the attempt must be made, and by exploring the Genesis narrative, we can grasp the personal and political motives that molded Freud's theory of religion, and glimpse the outlines of paths not taken in the clinical theory.     

“Castration Anxiety” Revisited: Especially “Female Castration Anxiety”

ABSTRACT

I find the term castration anxiety a still relevant and important key body fearful fantasy in males, especially expressing fear of the father; as is female castration anxiety an equivalent key fear of the ablation of the sexual and reproductive organs of females, especially by the avenging mother. Freud’s and his followers’ version of the female anxiety, however, has repetitively been shown to be askew since the 1930s, yet it keeps appearing again, as if still worthy of serious argument. To demonstrate its utter blindness to an emotional or imaginative appreciation of female body reproductive functioning, a detailed critique is offered of the once classic paper, “The Body as Phallus” by Bertram Lewin (1933). I recommend that a straightforward sense of female castration is helpful in exploring female body anxieties as a more defined bodily referent than can be encompassed by separation anxieties that are currently more popular.     

Perceiving subjectivity in bodily movement: The case of dancers

This paper is about one of the puzzles of bodily self-consciousness: can an experience be both and at the same time an experience of one′s physicality and of one′s subjectivity? We will answer this question positively by determining a form of experience where the body′s physicality is experienced in a non-reifying manner. We will consider a form of experience of oneself as bodily which is different from both “prenoetic embodiment” and “pre-reflective bodily consciousness” and rather corresponds to a form of reflective access to subjectivity at the bodily level. In particular, we argue that subjectivity is bodily expressed, thereby allowing the experience of the body′s subjectivity directly during perceptual experiences of the body. We use an interweaving of phenomenological explorations and ethnographical methods which allows validating this proposal by considering the experience of body experts (dancers).     

情绪识别研究中被“冷落”的线索:躯体表情加工的特点、神经基础及加工机制

躯体和面孔是个体情绪表达与识别的重要线索。与面部表情相比,躯体表情加工的显著特点是补偿情绪信息,感知运动与行为信息,及产生适应性行为。情绪躯体与面孔加工的神经基础可能相邻或部分重合,但也存在分离;EBA、FBA、SPL、IPL等是与躯体表情加工相关的特异性脑区。今后应系统研究面孔、躯体及语音情绪线索加工潜在的神经基础,探讨躯体情绪加工的跨文化差异,考察情绪障碍患者的躯体表情加工特点。     

Scientific Writing Between Tabloid Storytelling,Arcane Formulaic Hermetism,and Narrative Knowledge

The present discussion contribution argues that O. Müller not only suppresses Goethe’s declared intentions with regard to the latter’s Theory of Colors and ignores his place in what in any case is a different scientific culture than his (Müller’s) own or Newton’s, namely a premodern culture of “narrative knowledge” in the sense specified by Lyotard. Moreover, Müller entangles himself in the paradox of wanting on the one hand to back up Goethe on the level of fact when the latter opposes the militant selfrighteousness of the Newtonian school, but doing so on the other hand by constructing an epic-heroic narrative of Newtonian militance, not to say eristic belligerence contradictory to Goethe’s own “tolerant enlightenment” in Lakatos’ sense. Thus, we are confronted with one of those cases where, as Paul de Man puts it, a multidimensional critical reading on the semiological as well as rhetorical levels shows “that the text does not practice what it preaches” (1979, 5).