Ego,self and otherness

The concept of self has been introduced as a core concept in several contemporary psychoanalytical theories. This study undertakes a critical examination of the historical and theoretical presuppositions of the concept of self and its corollary, the object. The proposed thesis is that the concept of self on a theoretical level has grown out of ego-psychology and the ambition is to bring consistency into the ambiguous concept of the ego left by Freud. On a clinical level, the concept of self is seen as an attempt to adjust psychoanalytical theory and technique to what, broadly speaking, we call non-neurotic patients. While the concept of self on a theoretical level dates back to Hartmann, it was left to those following the tradition of ego-psychology to work out the implications for our understanding of the pathology of the self and its proper treatment. The work of Heinz Kohut is seen as an exponent for those analysts who have been wrestling with the task of adjusting psychoanalytical theory and technique to our understanding and treatment of non-neurotic patients. A re-reading of the Freudian concept of the ego allows the author to present an alternative to ego-psychology and self psychology. While the concept of the self implies a re-centred theory of subjectivity, the author points to the de-centeredness of classical psychoanalytical thinking. Freud did not find an independent concept of the self necessary. On the contrary, psychoanalytical theory rejected the idea of the psyche as a complete and unified entity. Defining the ego as a representative of the divided psyche encompassing the other, the author suggests that incorporating contributions from French psychoanalytical thinking and the ideas of Winnicott places the self as a concept in accordance with classical psychoanalytical thinking.     

Thematizing otherness

Post-modern philosophy of religion displays a wide variety of concerns and ways of developing themes rooted in religious traditions. Here I investigate how two prominent contemporary American thinkers, Merold Westphal and John Caputo, find different ways to thematize transcendence and God. While both have links to the phenomenological tradition, they nevertheless approach this subject, which is central to all philosophy of religion, in modes quite different from each other and in ways that remain indebted to post-modern discourse. Accordingly, they develop understandings of theism that reveal the significance of post-modern conditions which offer premises for how to speak of transcendence and God. My claim is that they both thus show how post-modern modes of thinking have important and viable bearings on how to articulate the Christian tradition on transcendence and God in a contemporary situation.     

Intersubjectivity,otherness, and thirdness: A necessary relationship

The author proposes an interplay among the notions of otherness, intersubjectivity and thirdness with its coincidences and oppositions. Its polysemic nature is analyzed in this paper. The relation internal world–external world is at stake and concerns both the construction of subjectivity as well as the way the analytic relation is deemed to assume. This review focuses on the psychoanalytic developments from Freud to posfreudian and contemporary authors plus, at the same time, interdisciplinary proposals are also included. It is also revisited the notion of “analytic field”, proposed by Willy and Madeleine Baranger who, early as 1961‐62, underlined the transition from “the unipersonal to the intersubjective”, emphasizing that this was an expression of a change in the understanding of the analytic treatment. In this paper, the author argues that the concept of otherness introduces a symbolic aspect of decentring into the seeming interactive symmetry of intersubjectivity. At the same time, it is stressed that thirdness places a wedge into the between‐subjects, which opens the way from and to recognition of the other and others.     

The analyst's witnessing and otherness

The analyst's active though silent witnessing of the patient's self-inquiry is presented as an essential aspect of the analytic process. Witnessing, though rooted in the analyst's empathy and holding, represents a more advanced development of those functions based on relational muturation from union to self-other differentiation. Self-definition and regard for otherness are seen as intrinsically unitary. Psychoanalytic witnessing is first illustrated and defined, then located as a derivative of negation in the unfolding of the analytic process, next considered in relation to current concerns for intersubjectivity, and finally linked to current shifts in philosophical thought.     

Bodily experience between selfhood and otherness

In opposition to traditional forms of dualism and monism, the author holds that our bodily self includes certain aspects of otherness. This is shown concerning the phenomenological issues of intentionality, of self-awareness and of intersubjectivity, by emphasizing the dimension of pathos. We are affected by what happens to us before being able to respond to it by acts or actions. Every sense, myself and others are born out of pathos. The original alienness of our own body, including neurological processes, creates shifting degrees of nearness and remoteness, and allows for pathological deviations such as depersonalisation, paranoia or trauma. Such a phenomenology of body crosses the borderlines of different disciplines.     

The otherness of sexuality: excess

The present essay, the second of a series of three, aims at developing an experience-near account of sexuality by rehabilitating the idea of excess and its place in sexual experience. It is suggested that various types of excess, such as excess of excitation (Freud), the excess of the other (Laplanche), excess beyond symbolization and the excess of the forbidden object of desire (Leviticus; Lacan) work synergistically to constitute the compelling power of sexuality. In addition to these notions, further notions of excess touch on its transformative potential. Such notions address excess that shatters psychic structures and that is actively sought so as to enable new ones to evolve (Bersani). Work is quoted that regards excess as a way of dealing with our lonely, discontinuous being by using the "excessive" cosmic energy circulating through us to achieve continuity against death (Bataille). Two contemporary analytic thinkers are engaged who deal with the object-relational and intersubjective vicissitudes of excess.     

Paradoxical affinities: otherness and ambivalence as creative pathways

Referring to her own background as the child of Jewish refugees forced to leave their countries of origin before the second World War, the author describes how her attitude towards Jung and his ideas has evolved. The role of paradoxical affinities that have affected the author's life and identity as a Jungian analyst are considered, alongside the impact of experiences of otherness whilst supervising and teaching abroad, particularly in Eastern Europe.     

Sensibility and the otherness of the world: Levinas and Merleau-Ponty

Sensibility has traditionally been defined as a relation with the world’s exteriority. However, a certain post-husserlian phenomenology tends to reverse this definition and to redefine sensibility as an internal relation that takes place from within the world. This article focuses on this phenomenological concept of “sensibility” in Levinas and Merleau-Ponty and intends to show that this concept rests upon the presupposition of an alternative according to which we would have whether a sensible experience of identity, or an acosmic experience of otherness—whether a wordly experience of the same or a worldless experience of otherness. Yet, by reducing sensibility to the experience of the world’s interiority and rejecting otherness beyond any worldly experience, this conception fails to account for a significant dimension of sensibility—namely, sensibility as the experience of the world’s own otherness, foreignness or exteriority. It is our hope that, from the critical exposition of this alternative, will eventually appear in conclusion the significant part of this forgotten dimension of sensibility.

     

Discursive constructions of otherness in populist radical right political blogs

This article provides a comparative study of the discursive construction and use of Otherness among anti‐immigration populist radical right politicians in Sweden and Finland. Based on rhetorical and critical discursive psychology, our analyses of discourse within nine political blogs identified three distinct representations of Otherness. These representations of a deviant group of people, of a threatening ideology and of inner enemies are highly familiar from previous research on radical right discourse. However, what seems to characterize populist radical right discourse in the Nordic context is the strong reliance on the rhetorical juxtaposition between the welfare system and immigration. Our study furthermore highlights how populist radical right politicians exploit the digital discursive tools provided by political blogging. These tools, first, create a sense of connectedness and mutual understanding between blogger and reader and, second, allow the blogger to convey messages that are hostile towards immigrants and ethnic minorities without expressing an explicit personal opinion. In combination, the features provided by political blogging and the discursive and rhetorical strategies that deny racism make discourse within a populist radical right political blog especially powerful and convincing. We conclude that research must be sensitive to this ‘digital discourse’, as it reaches a public far beyond the sphere of a political blog through its potential to spread and influence mainstream media.     

Primary Process Thinking,Divergent Thinking,and Coping in Children

The relationships among primary process thinking, divergent thinking, and coping were investigated in fifth-grade children. Specifically, it was hypothesized from psychodynamic theory that access to and integration of primary process thinking would be positively related to divergent thinking and that both integration of primary process and divergent thinking would be predictive of coping ability. The Rorschach (Holt's scoring system) and Alternate Uses Test (spontaneous flexibility score) were administered to 53 fifth-grade children. Zeitlin's Coping Inventory, a teacher's rating scale, was the coping measure. Results confirmed the hypotheses for boys in that the percentage of primary process and the Adaptive Regression score on the Rorschach were significantly related to divergent thinking, r(27) = .33, p < .05 and r(27) = .34, p < .05, respectively. Divergent thinking was significantly related to teachers' ratings of coping ability for boys, r(27) = .58, p < .01. There were no significant relationships among the variables for girls. These sex differences in the pattern of correlations are consistent with previous findings.     

The role of familiarity in item recognition, associative recognition, and plurality recognition on self-paced and speeded tests

Four experiments compare the effect of familiarity on item, associative, and plurality recognition on self-paced and speeded tests. The familiarity of test items was enhanced by presenting a prime that matched the subsequent test item. On item and plurality recognition tests, participants were more likely to respond "old" to primed than to unprimed test items. In associative recognition, priming increased the proportion of old responses on a speeded test, but not on a self-paced test. This suggests that familiarity plays a larger role in item and plurality recognition than in associative recognition on self-paced tests. On speeded tests, priming has a similar effect on item, associative, and plurality recognition. Results suggest that item and associative recognition rely differentially on familiarity and recollection. They are also consistent with recent evidence suggesting that different processes underlie plurality and associative recognition.     

Levinas,recognition and judaism

I seek to draw out the unique character of Levinas’ theory of recognition by highlighting its transitional character in a double sense. It is transitional, firstly, in that it stands between two models of recognition: the earlier agonistic model of Kojeve and the later model of Honneth which takes as its point of departure a primordial relation of mutual affirmation between individuals. It is transitional secondly in the sense that, while Levinas initially employs the concept of recognition, he is later explicit in his rejection of it. The interest of Levinas’ transitional model of recognition for the philosophy of religion is that Levinas negotiates both transitions by calling on archetypes borrowed from the Jewish tradition. An exploration of this model thus provides us with a fresh vantage point from which to address anew the question of the articulation of social philosophy and the philosophy of religion in his work.     

Crossed-categorization, evaluation, and face recognition

We investigated the relationship between evaluative intergroup bias and biased errors in intergroup face recognition after crossed-categorization (the combination of two social categories in defining a target of perception). Although evaluative bias and recognition bias often operate in parallel, we draw on two previously unconnected literatures to predict a divergence between these two processes after crossed-categorization. We tested this hypothesis by assessing participants’ evaluations of and recognition of targets who shared two ingroups with participants, targets who shared only one ingroup with participants, and targets who shared neither ingroup. Consistent with predictions, targets’ shared and unshared group memberships combined additively to affect evaluation, but targets who shared two ingroup memberships were better recognized than all other category combinations. These results document the relationship between evaluative bias and recognition bias after crossed-categorization and indicate that crossed-categorization affects evaluative bias and recognition bias in different ways.