Peirce’s ‘Prescision’ as a Transcendental Method

Abstract

In this Paper I interpret Charles S. Peirce’s method of prescision as a transcendental method. In order to do so, I argue that Peirce’s pragmatism can be interpreted in a transcendental light only if we use a non‐justificatory understanding of transcendental philosophy. I show how Peirce’s prescision is similar to some abstracting procedure that Immanuel Kant used in his Critique of Pure Reason. Prescision abstracts from experience and thought in general those elements without which such experience and thought would be unaccountable. Similarly, in the Aesthetics, Kant isolated the a priori forms of intuition by showing how they could be abstracted from experience in general, while experience in general cannot be thought without them. However, if Peirce’s and Kant’s methods are similar in this respect, they reached very different conclusions.     

Systems of Psychotherapy: A Comparative Study by Donald H. Ford and Hugh B. Urban

Abstract

The group beholds its leader: a looming figure of fantasy, an emerging figure of reality. Psychic patterns that play out in group cohesion, culture, conflicts, and process are rooted in interaction with this combined object. I describe a two-day conference on relational group psychotherapy. An assemblage had beheld “me,” a visitor with gifts of knowledge, initially welcomed with collective expectation. Rivalrous and acquisitive desire (Girard, 2004) set group process in motion, involving scapegoating and open conflict, but also, self discovery and mutual appreciation. Confronted with “me,” the representative, messenger, even embodiment of truth, the group had to deal with feelings, fantasies, and thoughts that were “not nice.” There were moments of fear for the safety and survival of our group, yet I did not comprehend the extent to which envy, in tooth and nail, with devouring hunger tore into every aspect of our mentalities. Under its catabolic force, I was captured and I could not articulate to myself the sense of what it was, until the group shifted and released me from envy’s intersubjective captivity.

In group, whatever is being talked about—whoever is reacting to whom or to what—the group’s focal conflict, predominating basic assumption, developmental level or stage, its regressions and progressions, dyadic interactions, subgroupings, and so forth, I now assume that on one level, it is all about “me.”     

Bowlby's ‘yearning and searching’ phase of mourning as seen in adult psychotherapy

SUMMARY

This paper was given at a conference to celebrate Dr. John Bowlby's 80th birthday. The conference was organised by the External Organising Committee of the Association of Child Psychotherapists and was held at the London Zoological Society on 28th February 1987. The theme of the conference was ‘Clinical Applications of Attachment Theory’. In the paper I outline Dr. Bowlby's theory of mourning with particular reference to the processes of the second phase described by him as ‘yearning and searching’. A clinical account of once weekly psychotherapy with an adult patient is given in order to illustrate work on disordered mourning in which the patient had remained imprisoned in a suspended state of searching for her lost parent. Some resolution of this state is described together with the ensuing feelings of anger, sadness and depression as loss is comprehended.     

Self-help conferences for people who stutter: a qualitative investigation

Self-help activities for people who stutter (PWS) have been gaining in popularity; however, there is a scarcity of evidence to support their utility in stuttering management. The purpose of this investigation was to understand the lived experience of individuals who attended a self-help conference(s) for PWS from the perspective of a PWS to learn its potential utility in stuttering management. The investigator used Interpretive Phenomenological Analysis (IPA) to systematically collect authentic data of this social phenomenon. Twelve participants were recruited from a self-help conference and the self-help community of PWS. Semi-structured interviews were conducted 4–18 months after each participant's last conference. Interviews were transcribed and analyzed. Themes were explained in investigator narratives and illustrated through participants’ quotes. Interpreted themes of the experience of having attended a self-help conference(s) for PWS included: socializing opportunities with other PWS, affiliation, redefining oneself and post-conference disclosures. A conclusion of the study was that the experience of having attended a self-help conference(s) for PWS helped to minimize negative impact that stuttering can have on daily functioning. It appears that self-help conferences were perceived as a safer or “stutter-friendly” environment and promoted social interaction, relationship building, and community building through planned and unplanned activities. Another conclusion was that the experience of having attended self-help conferences for PWS helped participants to communicate more easily. Reported increases in social activity and an “openness” about stuttering, suggest self-help conferences’ utility in stuttering management. These findings are supported by other studies about successful stuttering management and self-help activities for PWS. They have helped attendees who stutter to communicate more easily and suggest a reduction in the negative impact that stuttering has on their lives.Educational objectives: The reader will be able to: (1) describe recurring themes associated with the lived experience having attended a self-help conference(s) for people who stutter (PWS) from the perspective of a group of adults who stutter, and (2) describe the potential benefits of attending self-help conferences for PWS in order to make appropriate evidence-based referrals to self-help conferences for PWS.     

Labeling: A study of an “autistic” child

Abstract

In this issue we are able to present reports from two very different meetings which, nevertheless, have particular significance for the developing field of family therapy, particularly as it relates to theory and practice. The first is a report by Professors Jeanne L. Thomas and Cecil J. Simons of West Virginia University on the eighth biennial conference on Life-Span Developmental Psychology, held in May 1982, in Mor-gantown, West Virginia. This conference was one of a series sponsored by West Virginia University since 1970 dealing with theoretical and empirical issues in the study of life-span human development. This particular conference highlighted two themes involving the impact of specific historical context on family development as well as the influence of the family on the individual's own experience of these historical events. This kind of broad and in-depth exploration of the multiple factors involved in the historical as well as the personal context of an individual's development promises to provide exciting new opportunities for clinicians and teachers in our field.

The second report from James E. Durkin, Ph.D., of Lincoln University deals with a recent conference on Epistemology, Psychotherapy, and Psychopathology in Houston, September 1982, sponsored by the Houston Galveston Family Institute. Outstanding theoreticans and clinicans in the field of family therapy and systems theory were present, and their exciting discussions have been put into an interesting framework by Dr. Durkin, who has his own way of integrating these issues based on his long work in the application of general systems theory to the field of group psychotherapy. —I. A.     

No Empathy for Empathy: An Existential Reading of Husserl’s Forgotten Question

ABSTRACT

Empathy is a term used to denote our experience of connecting or feeling with an Other. The term has been used both by psychologists and phenomenologists as a supplement for our biological capacity to understand an Other. In this paper I would like to challenge the possibility of such empathy. If empathy is employed to mean that we know another person’s feelings, then I argue that this is impossible. I argue that there is an equivocation in the use of the term ‘empathy’ which conditions the appropriation of the Other as we think that we know how the Other feels. To claim that we do know an Other’s feelings – or any kind of their intentional experience – means to appropriate their experience through our own. I will first reveal the equivocal use of the term ‘empathy’ and, then, I will explore Husserl’s use of the term. In Husserl, the understanding of an Other as empathy is only partial. I shall conclude by reiterating a thesis from philosophy of existence and feminist theory according to which to know another person comes from creating a community with them and not because we have a biological structure that can mirror each other’s feelings.     

Guided Imagery and Relaxation for Women with Early Stage Breast Cancer

Abstract

Fifty-two women with Stage I and Stage II breast cancer agreed to participate in a study to determine the effectiveness of two interventions, guided imagery and relaxation, to enhance psychological well-being. Participants were randomly assigned to either a guided imagery or relaxation group. Forty women completed the study. A student's t-test was used to analyze the quantitative results. Depression, anxiety and fatigue were significantly improved for the guided imagery group. There were no changes reported by the relaxation group. Women in both groups reportedly enjoyed the experience, found it helpful, and would recommend it to others. The majority of the women in both groups perceived that the treatment helped them to relax.     

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.     

Do I need ethnic culture to be free? A critique of Will Kymlicka’s liberal nationalism

Abstract

As part of a vigorous debate about the politics of multiculturalism, Will Kymlicka has sought to find grounds within liberal political theory to defend rights for cultural groups. Kymlicka argues that the individual’s ability to choose the good life necessarily takes place in a cultural context such that access to one’s ethnic or national culture constitutes a condition of autonomy. Thus, in liberal societies where the culture of minority ethnic groups or nations is under threat, these groups should enjoy certain special rights so as to uphold the autonomy of their individual members. However, Kymlicka’s ‘liberal nationalist’ argument relies on a problematic isomorphism between culture and identity. Very simply, I shall argue that an individual’s culture is not necessarily given by their membership of an ethnic group or nation, thus breaking the link between individual autonomy and rights for ethnic groups or nations.     

Toward a new transcendental aesthetic: Merleau-Ponty’s appraisal of Kant’s philosophical method

ABSTRACT

In light of the central role scientific research plays in Merleau-Ponty’s phenomenology, the question has arisen whether his phenomenology involves some sort of commitment to naturalism or whether it is better understood along transcendental lines. In order to make headway on this issue, I focus specifically on Merleau-Ponty’s method and its relationship to Kant’s transcendental method. On the one hand, I argue that Merleau-Ponty rejects Kant’s method, the ‘method-without-which’, which seeks the a priori conditions of the possibility of experience. On the other hand, I show that this does not amount to a methodological rejection of the transcendental altogether. To the contrary, I claim that Merleau-Ponty offers a new account of the transcendental and a priori that he takes to be the proper subject matter of his phenomenological method, the method of ‘radical reflection’. And I submit that this method has important affinities with aesthetic themes in Kant’s philosophy.     

Sartre and the Doctors

Abstract

This paper considers how the experience of illness fits within Sartre’s account of embodiment in Being and Nothingness. Sartre makes some remarks about illness, but does not develop a full account. I show that the anti‐naturalistic ontological framework in which Sartre’s discussion of the body is placed, which opposes my ‘being‐for‐Others’ to my ‘being‐for‐myself’, imposes a revisionary account of illness, and how Sartre’s model of interpersonal relations affects his view of doctors, and their role in the illness experience. I note and discuss the connection Sartre draws between illness and bad faith. I also point out that recent phenomenologically inspired criticisms of the medical establishment that draw on Sartre’s account of the body are limited by their failure to engage with Sartre’s ontology.     

Helen and Heidegger: Disabled Dasein,Language and Others

Abstract

Both Heidegger’s Being and Time and Helen Keller’s The Story of my Life address the problem of what it means for humans to be optimally human. In reading these texts together, I hope to show that Helen’s life-story confirms Heidegger’s existential analyses to some extent, but also, importantly, poses a challenge to them with respect to the interrelated issues of disability, language and others. Heidegger’s hermeneutic explication of what it means to be human is intended to uncover supposedly basic human existential structures. As a fore-structure for this explication, Heidegger projects an already able-bodied, self-sufficient adult, resolutely engaged in daily activity. I shall argue, however, that it is due to this starting-point in adult-Dasein that Heidegger’s existential analyses miss important insights concerning the meaning of being human to be gained from Helen’s experience. Starting from the essentially disabled child-Dasein, Helen describes her struggle to achieve the very condition that Heidegger assumes from the start, first through rescue by the other as teacher, who offered the gift of language and community, and thereafter in her grasp of language as a “pharmakon.” I hope to show in the end that Helen’s experience of a struggle for humanity offers the model for an alternative projection, that of an essentially disabled and needy Dasein, which, I believe, provides a more viable fore-structure than Heidegger’s for a hermeneutics of humanity.     

Structure Disclosed. Replete Moments and Aesthetic Experience in Reading Novels

ABSTRACT

Despite the huge interest in different philosophical questions surrounding literature, particularly analytic philosophers have had relatively little to say about literature’s specifically aesthetic character. Peter Kivy has developed this antiaesthetic tendency furthest, ultimately denying that the reading of prose literature has any deep aesthetic content. Building on Alan Goldman’s and John Dewey’s work on aesthetic experience, I argue that a key literary feature of novels I single out – what I term a replete moment – has the potential to trigger in readers significant aesthetic experiences. Along with revealing aesthetic aspects in reading that Kivy’s position does not cover, my account shows that contemplation of the overall structure of the novel is not the sole, more substantial form aesthetic experience can take in the case of reading, as Kivy’s formalistic literary aesthetics assumes. This conclusion is argued to be significant also for the general philosophical discussion on aesthetic experience. An analysis of a key passage in John Irving’s A Prayer for Owen Meany is an important part of the view of literary aesthetic experience put forth.     

Like a phoenix from the ashes – or “sack cloth and ashes”?:1 The reconstitution of psychoanalytic institutions in Germany since 1945 and its consequences

Abstract

Here, I attempt to formulate some thoughts about the past, present, and future of psychoanalysis and its institutions in Germany. To do this, I have employed my varied experience as a supervisor and consultant to many such psychoanalytic institutes over the past several years. Themes discussed include the history of psychoanalysis in postwar Germany, the organizational structure of German psychoanalytic institutes, and their cultures in regard to group and organizational dynamics, and political and economic aspects. Finally, I add brief thoughts about the future, taking into account recent developments relating to planned changes in laws governing psychotherapy in Germany. Further, I attempt to analyze and comment on: coming to terms with the past; how to begin after the “Zero Hour”; the form of organization of psychoanalytic institutes in Germany; missing patients and missing candidates; constructive debate and hurting people’s feelings; the lack of “detoxification” and “recycling” of the poisonous remains of psychoanalytic processes; and the future of psychoanalytic institutions in Germany. I end with an example of a typical primary task used in conducting large groups in the institutes in which I worked, and include an anonymized table listing individual interventions, their duration, and frequency. These should provide an idea of my way of working, and an overview of the dimensions of the task.     

Some Characteristics of Dreams in Group - Analytic Psychotherapy

Abstract

Group psychoanalytic theory rests on many of the same psychoanalytic assumptions as individual psychoanalytic theory but has been slow in developing its own language and unique understanding of conflict within the group, as many group phenomena are not the same as individual psychic events. Regressive fantasies and alliances within and to the group are determined by group composition and the interaction of fantasies among members and leader. Bion’s useful but incomplete early abstract formulation of psychic regression in groups was the initial attempt to move beyond Freud’s largely sociological view. This paper explores some of the origins of Bion’s neglect of murderous violence in groups as a result of his own experiences in the first European war. In the following, I present evidence for the existence of a violent basic assumption and offer evidence as to Bion’s avoidance of murderous and violent acts.     

Empathy,Respect, and Vulnerability

ABSTRACT

This paper reconsiders Heather Battaly’s argument that empathy is not a virtue. Like Battaly, I argue that empathy is a disposition that includes elements of virtue acquisition, but is not in itself a virtue in the Aristotelian sense. Unlike Battaly, however, I propose a distinction between care and respect. Drawing on Darwall’s view of recognition respect as well as on phenomenologically inspired views of empathy, I argue that respect can be regarded as the moral feeling that is distinctive of empathy. In my view, the feeling of respect towards another’s situated experience grants epistemic dignity, which is the recognition of the intrinsic significance of subjective experience. By way of conclusion, I suggest that the relation between empathy and respect can be relevant for an account of vulnerability that is not opposed to autonomy.     

The Theory and Practice of Psychiatry by Frederick C. Redlich and Daniel X. Freedman

Abstract

The noted humorist Dave Barry, in looking back over his life and thinking of things he had learned, said one of the things he learned was that “There is a very fine line between ‘hobby’ and ‘mental illness’” (1998, p. 182).

Following in Dave Barry’s path, I would like to look back over the 45+ years I’ve been practicing group therapy and see if there is anything to be learned by what I have learned over those years.     

Simultaneous Group and Insulin Therapy

Abstract

The concept of focus can provide a meaningful bridge between theory and practice. The authors’ aim in this paper is to demonstrate that for theory to be clinically useful, it should provide a sense of focus and organization for clinical work. They illustrate how their particular use of a self–psychological/intersubjective model leads to an emphasis on what they refer to as “sustained empathic focus.” The authors’ choice of concepts leads them consistently to stress the patient’s subjective experience and emerging vulnerability.