The violence of the ethical encounter: listening to the suffering subject as a speaking body

How does the clinical encounter work? To tackle this question, the present study centers on the paradigmatic clinical encounter, namely, psychoanalysis, paradigmatic in that it is structured by the encounter itself. Our question thus becomes: how does the clinical encounter work, when its only modality is speech? By reading Jacques Lacan and Emmanuel Levinas together, we better identify how speech sets up as subjects those who address one another and how this subjectivation touches the suffering body specifically. In this framework, a definition of the encounter is put to work: The encounter of a sufferer and a listener, that is, the clinical encounter, is the opening of an inter-human space beyond suffering. This conception of the encounter permits a specifying of the violence it avoids—respecting the transcendence of the other irreducibly other—but also the violence that it mobilizes—through a presumption of subjectivity imposed upon the other, by which the subjectivation at work in the encounter is, by definition, a subjection to the other. This outlines, then, an ethics of the clinical encounter: a relationship of man to man commanded by one sensing body to another, i.e. a minimal and therefore radical ethics that is structured as a sensible ethics between speaking bodies.     

How the conjunction fallacy is tied to probabilistic confirmation: Some remarks on Schupbach (2009)

Crupi et al. (Think Reason 14:182–199, 2008) have recently advocated and partially worked out an account of the conjunction fallacy phenomenon based on the Bayesian notion of confirmation. In response, Schupbach (2009) presented a critical discussion as following from some novel experimental results. After providing a brief restatement and clarification of the meaning and scope of our original proposal, we will outline Schupbach’s results and discuss his interpretation thereof arguing that they do not actually undermine our point of view if properly construed. Finally, we will foster such a claim by means of some novel data.     

Constructing a theory of the triple typology: Some (second) thoughts on nomothetic and idiographic approaches to personality

Our fundamental scientific task is to convert observations of particular persons behaving in particular ways in particular situations into assertions that certain kinds of persons will behave in certain kinds of ways in certain kinds of situations, that is, to construct triple typologies or equivalence classes—of persons, of behaviors, and of situations—and to fashion theories of personality that relate these equivalence classes to one another. It is argued that the different approaches to the study of personality are distinguished from one another not by whether they are idiographic or nomothetic but by the strategies they employ for constructing—or ignoring—each of these three types of equivalence classes. The likely attributes of a successful interactional theory of personality—one that would embrace the entire triple typology—are proposed and discussed.     

Legal and ethical duties of the clinician treating a patient who is liable to be impulsively violent

This paper reviews published tort cases that arose after a patient impulsively hurt or killed someone. Plaintiffs alleged breach of the duty to protect (Tarasoff) or negligent release from hospital. There are sixteen cases involving a variety of facts and diagnoses. As a matter of law courts typically hold that impulsive violence is not foreseeable. One jury found a defendant negligent but that verdict was ultimately overturned. Statutes on duty to protect do not imply a duty to act on the fact patterns of impulsive violence in this sample. The author concludes that the ethical duty to do careful clinical work is essentially identical to the legal duty to use due care in these cases. The law imposes no additional burden on the clinician in these cases. © 1998 John Wiley & Sons, Ltd.     

心灵返朴与生命归真——《道德经》养生思想管窥

道教的养生术滥觞于《道德经》,其养生思想和方法博大精深,对后世产生了深远影响。自古及今注疏《道德经》者对其养生思想仁者见仁,智者见智,众说纷     

Libet's research on the timing of conscious intention to act: a commentary

S. Pockett (Consciousness and Cognition, this issue) and G. Gomes (Consciousness and Cognition, this issue) discuss a possible bias in the method by which Libet's subjects estimated the time at which they became aware of their intent to move their hands. The bias, caused by sensory delay processing the clock information, would be sufficient to alter Trevena and Miller's (Consciousness and Cognition, this issue) conclusions regarding the timing of the lateralized readiness potential. I show that the flash-lag effect would compensate for that bias. In the last part of my commentary I note that the other target articles do not examine the most interesting aspect of Libet's unfashionable views on free will. I point out that Libet's views are less strange than they at first appear to be.     

Some thoughts on the creation of the child psychotherapist's role in a major teaching hospital

Twenty-three children, aged four to eight years, who had been exposed to violent attacks, were videotaped in individual 40-minute play sessions. These play narratives were recorded by a student researcher trained in narrative analysis and play therapy. She then sorted these play vignettes into three patterns of post-traumatic play, defined in the Children's Play Therapy Instrument/Adaptation for Trauma Research (CPTI/ATR). The three patterns were re-enactment with soothing; re-enactment without soothing; and overwhelming re-enactment. Each pattern was analysed further by the student researcher and the two authors of the scale to specify in detail the qualitative features of each pattern. Factors leading to resilience are identified and the contribution of play activity to repair is discussed.     

Some situational determinants of the motives attributed to the person who performs a helping act

Two studies were directed at the assessment of donor motives for and appropriateness and evaluation of an unsolicited helping act directed at a high versus a low power person by self or other Results of the first study demonstrated no differences between self and other, but highly significant differences between high and low power on all three dependent measures, with an act directed at a high power person being seen as more self-seeking and being more negatively evaluated. A manipulation of liking for other in the second study resulted in significant differences between self and a disliked other on all three measures, with more negative attributions and evaluations of die disliked other As predicted, there were no differences between self and a liked other Power differences remained significant over all conditions of self and other Results were considered not to be attributable to trans-situational need states of the low power person, however, the act was consistently viewed as more appropriate when directed at a low power person.     

On the relevance of folk intuitions: a commentary on Talbot

In previous work, we presented evidence suggesting that ordinary people do not conceive of subjective experiences as having phenomenal qualities. We then argued that these findings undermine a common justification given for the reality of the hard problem of consciousness. In a thought-provoking article, Talbot has challenged our argument. In this article, we respond to his criticism.     

Concealment and disclosure: Some effects of information control on the person who controls

Goffman (Stigma: Notes on the management of spoiled identity. Englewood Cliffs, N.J.: Prentice Hall, 1963) has argued that individuals must often control information about themselves that might be discreditable, but that often people are themselves uncertain how to evaluate the critical attribute. Self-perception theory predicts that in such uncertain conditions, one's attitude toward information concealed or disclosed may be formed in part by the very acts of concealment and disclosure. Twenty-three males and 29 females served as subjects in an information control situation where successfully concealing or disclosing information about oneself to a female stooge led respectively to negative and positive self-evaluations of that information. Results are interpreted to suggest that altered self-perceptions of one's own worth may be a consequence of concealment or disclosure.     

Some thoughts on the diffusion of psychoanalysis: the group dimension, ethics and the sense of identity

In this paper the author questions some of the ways in which psychoanalysis is passed on to the wider public, one of which is sometimes evocative of the sales promotion of a consumer product in contemporary society. This methodology does not give sufficiently deep prior thought to the eventual consequences of side effects. The detailed exposition of clinical cases, for example, raises sensitive ethical issues, even when anonymity is preserved. Although it is true that making information about Freud's theories more widely available may indeed encourage people to think about training as psychoanalysts, it is noticeable that this process is sometimes considered to be a form of training in itself. Some participants feel that acquiring a psychoanalytical vocabulary and reading clinical reports form a sufficient basis for practising thereafter as psychotherapists, both in institutional contexts and in private practice. The absence of group work on the part of the organizers might explain why closer study is not made of the methodologies of transmission and the different levels that it involves. This is sometimes due to the absence of a common object, formed within and by the group, and to the emergence of manic defences in the group.