Responses to Commentaries by Ferro and Civitarese,Carnochan, Peltz and Goldberg,and Levine

I offer responses to the discussions of my paper written by Ferro and Civitarese, Carnochan, Peltz and Goldberg, and Levine.     

Narrative Writing and Soulful Metaphors Commentary on Paper by Barbara Pizer

The author posits that Pizer's use of both narrative and lyrical style is not typical in psychoanalysis, whose scholarly tradition tends to favor a denser, more academic style of writing. The ways in which psychoanalysts read these two forms of writing are mirrors of one another. Both kinds of reading are forms of discipline; both forms of writing are necessary in psychoanalysis. The author also writes that Pizer's “nonanalytic third” does not have to be a “good” thing like a poem; it can be almost anything important to the analyst. The nonanalytic third is a soulful metaphor that can be used to create alternatives to rigid experience. Because rigidity in psychoanalytic relatedness is usually the result of problematic unconscious involvements between analyst and patient, the nonanalytic third can be significant in the negotiation of enactments.     

Airless Worlds: The Traumatic Sequelae of Identification with Parental Negation

In this paper I propose the phrase “living in an airless world” to characterize the intrapsychic situation when a child has grown up in circumstances of extreme parental negation (non-recognition). Of the two major dynamics Ferenczi identified as the sequelae of early trauma—“identification with the aggressor” and “splitting of the personality” (dissociation)—the latter has received far more attention in the relational literature than the former. I seek to correct that imbalance by examining in depth the phenomenon of identification with the other’s response to the self—especially its most toxic form, identification with parental negation. Airless world syndrome involves a kind of identificatory bondage to the internalized negating other which is disabling to the senses of self and personal agency and impairs the capacities to think, feel in an integrated way, separate and grieve. Consequently, for patients living in airless worlds, the central unconscious need and preoccupation is to convert their actual parents into true parents who will finally recognize their subjective experience and needs, thereby allowing them, for the first time, psychically to breathe. This understanding, in turn, has implications for how we think about the analytic field in relation to the patient’s developmental, parent-child field. The therapeutic implications of this model are described and illustrated with three clinical examples.     

Whither Philosophy?

This article considers possible future directions of philosophy, based around the experience of the author as editor of the European Journal of Philosophy for about a decade. After some discussion of the original impetus for the journal, and of how the philosophy scene has changed since it was founded in 1993, the article focuses particularly on the themes of transcendentalism and naturalism as likely to shape the philosophical debates of the future, as they have done in the past.     

Comprehension of direct and indirect sarcastic remarks in children and adolescents with Tourette’s syndrome

Previous research has reported that aspects of social cognition such as nonliteral language comprehension are impaired in adults with Tourette’s syndrome (TS), but little is known about social cognition in children and adolescents with TS. The present study aims to evaluate a measure of sarcasm comprehension suitable for use with children and adolescents (Experiment 1), and to examine sarcasm comprehension in children and adolescents with TS-alone or TS and attention deficit hyperactivity disorder (ADHD; Experiment 2). In Experiment 1, the measure of sarcasm comprehension was found to be sensitive to differences in nonliteral language comprehension for typically-developing children aged 10 to 11 years old compared to children aged 8 to 9 years old; the older group performed significantly better on the comprehension of scenarios ending with either direct or indirect sarcastic remarks, whereas the two age groups did not differ on the comprehension of scenarios ending with sincere remarks. In Experiment 2, both the TS-alone and TS+ADHD groups performed below the level of the control participants on the comprehension of indirect sarcasm items but not on the comprehension of direct sarcasm items and sincere items. Those with TS+ADHD also performed below the level of the control participants on measures of interference control and fluency. The findings are discussed with reference to the possible contribution of executive functioning and mentalizing to the patterns of performance.     

Evidence for microcrystallites in icosahedral AlMnSi

Abstract

An analysis of extended X-ray absorption fine structure (EXAFS) measurements at the Mn K-edge of the α-crystalline and icosahedral (i) phases of MnAlSi indicates that the icosahedral cage of Mn atoms that is part of the common structural unit in both phases retains its cubic distortion in the i-phase. Neither a quasicrystalline nor a randomly connected icosahedron (icosahedral glass) model is in agreement with this experimental result. A model that is consistent with the new EXAFS results and other properties of the i-phase of MnAlSi is one in which ～40 Å crystallites of the α-phase are oriented icosahedrally along the threefold directions of the structural unit.     

Hegel,British Idealism,and the curious case of the concrete universal

Although it is clear in Schelling's Freiheitsschrift that he takes an agent's atemporal choice between good and evil to be central to understanding human freedom, there is no consensus in the literature and no adequate account of how to understand this choice. Further, the literature fails to render intelligible how existential freedom is possible in the light of this atemporal choice. I demonstrate that, despite their differences, the dominant accounts in the literature are all guilty of these failings and argue that this is due to their misunderstanding of Schelling's conception of the relationship between essence and form. After outlining what I take Schelling's account of this relationship to be, I return to the Freiheitsschrift to demonstrate that with this account in mind we can make intelligible Schelling's claims about the agent's atemporal act, and the possibility of existential freedom on his account.