Individual differences in children’s private speech: The role of imaginary companions

Relations between children’s imaginary companion status and their engagement in private speech during free play were investigated in a socially diverse sample of 5-year-olds (N = 148). Controlling for socioeconomic status, receptive verbal ability, total number of utterances, and duration of observation, there was a main effect of imaginary companion status on type of private speech. Children who had imaginary companions were more likely to engage in covert private speech compared with their peers who did not have imaginary companions. These results suggest that the private speech of children with imaginary companions is more internalized than that of their peers who do not have imaginary companions and that social engagement with imaginary beings may fulfill a similar role to social engagement with real-life partners in the developmental progression of private speech.     

A non-Bergsonian Bachelard

In this essay, Perraudin sets out to contrast the competing philosophies of time and imagination of two major French thinkers of the twentieth century: Henri Bergson (1859–1941) and Gaston Bachelard (1884–1962). Despite Bachelard’s polemical approach vis-à-vis philosophical tradition in his works on epistemology and poetics, his accounts of time and imagination have been shown by several critics to be significantly influenced and inspired by his predecessor. Perraudin nonetheless argues that Bachelard’s critique of Bergson’s theory of continuous temporality opens the way—through the subtle dialectics of his “philosophy of no”—to more prolific, and as yet untapped, therapeutic possibilities in our understanding of time and imagination than Bergson’s accounts of continuum of the élan vital had managed to reveal. This translated text is a revised version of Jean Francois Perraudin’s “Un Bachelard Non-Bergsonien,” published in Gaston Bachelard: Du rêveur ironiste au pédagogue inspiré (Gaston Bachelard: From Ironic Dreamer to Inspired Educator). Ed. Jean Libis. Dijon: Centre Regional de Documentation Pédagogique, 1984, pp. 61–76. Passages cited from Bergson’s and Bachelard’s works are here drawn from published English translations (with an occasional amendment noted, and key French phrases inserted parenthetically). In the case of citations from French texts not yet available in English, all translations are mine. Translated by Eileen Rizo-Patron Philosophy, Interpretation, and Culture Program, Binghamton University, Binghamton, NY 13902, USA e-mail: erizopatron@stny.rr.com

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Imaginability,morality, and fictional truth: dissolving the puzzle of ‘imaginative resistance’

This paper argues that there is no genuine puzzle of ‘imaginative resistance’. In part 1 of the paper I argue that the imaginability of fictional propositions is relative to a range of different factors including the ‘thickness’ of certain concepts, and certain pre-theoretical and theoretical commitments. I suggest that those holding realist moral commitments may be more susceptible to resistance and inability than those holding non-realist commitments, and that it is such realist commitments that ultimately motivate the problem. However, I argue that the relativity of imaginability is not a particularly puzzling feature of imagination. In part 2, I claim that it is the so-called ‘alethic’ puzzle, concerning fictional truth, which generates a real puzzle about imaginative resistance. However, I argue that the alethic puzzle itself depends on certain realist assumptions about the nature of fictional truth which are implausible and should be rejected in favour of an interpretive view of fictional truth. Once this is done, I contend, it becomes evident that the supposed problem of imaginative resistance as it has hitherto been discussed in the literature is not puzzling at all.

Close encounters in the liminal zone: experiments in imaginal communication Part II

The phenomenology of the experience of being in psychic contact with another person was explored in a series of observations using a novel dyadic interaction in imaginal space. Research participants working in pairs with eyes closed received instructions to imagine being in mental contact with one another for three minutes while they observed their internal experiences. Their reports indicated that the imagined contact was experienced as real, as intimate, and aroused the ambivalences usually associated with intimacy as well as phenomena suggestive of projective identification effects. This first part demonstrated that the liminal zone, or the transitional space between individuals, can be experimentally observed through the imagination. Part II of this report will present evidence that the experienced psychic contact was more than 'just imagination', and involved transpersonal interactions, including suggestions of synchronicity and telepathy.     

An adolescent and his imaginary companions: from quasi-delusional constructs to creative imagination

In this paper I shall describe the psychotherapeutic treatment of a 14-year-old boy, who suffered from mild Asperger's syndrome. This adolescent had a multiplicity of imaginary friends, which protected him from catastrophic feelings of loneliness and deadness, but at the same time interfered with the possibility of establishing meaningful relations with human beings. As the relationship with the therapist gradually gained the vitality and importance originally invested in his parallel fantasy world, the imaginary companions simultaneously faded away. His imagination then became more closely connected to inner reality and to creative processes. The psychoanalytic literature on imaginary companions is reviewed, and it is suggested that the concept of a self-protective device could be usefully applied to understanding the functions that this fantasy performed for the patient.

Dans cet article, l'auteur décrit le traitement psychothérapeutique d'un garçon de 14 ans qui présentait une forme atténuée du syndrome d'Asperger. Cet adolescent avait une foule d'amis imaginaires, ce qui, tout en le protégeant contre le sentiment catastrophique de solitude et de morne tristesse, l'empêchait d'établir des rapports authentiques avec des êtres humains. Au fur et à mesure que sa relation à sa thérapeute était investie de la vitalité et de l'importance initialement accordées à son monde fantasmatique parallèle, ses compagnons imaginaires s'effaçaient. Son imagination était alors davantage en contact avec sa réalité intérieure et avec sa créativité. Passant en revue un certain nombre de textes psychanalytiques sur les compagnons imaginaires, l'auteur suggère que le concept d'un dispositif d'auto-protection pourrait aider à comprendre le rôle que jouait pour son patient cet univers fantasmatique.

In questo articolo l'autrice descrive il trattamento psicoterapeutico di un ragazzo di 14 anni con sindrome di Asperger in forma leggera. Questo ragazzo aveva una molteplicita' di amici immaginari che lo proteggevano da sentimenti catastrofici di solitudine e senso di morte, ma che allo stesso tempo interferivano con la possibilita' che egli stabilisse delle relazioni significative con altri esseri umani. Con l'intensificarsi della relazione con la terapeuta, che gradualmente acquisi' la vitalita' ed importanza originariamente investiti nel suo mondo di fantasia parallelo, simultaneamente i compagni immaginari scomparvero. La sua immaginazione divenne allora piu' strettamente connessa con la realta' interna e con i processi creativi. Nell'articolo viene passata in rassegna la letteratura psicoanalitica sui compagni immaginari, e si avanza l'ipotesi che il concetto di manovra protettiva per il se' potrebbe essere utilmente applicato alla comprensione delle funzioni che tale fantasia fungeva per il paziente.

In diesem Artikel werde ich die psychotherapeutische Behandlung eines 14-jährigen Jungens beschreiben, der an leichtem Asperger Syndrom litt. Dieser Jugendliche hatte eine Vielzahl von imaginären Freunden, die ihn vor katastrophalen Gefühlen der Einsamkeit und Leblosigkeit schützten, aber gleichzeitig die Möglichkeit, bedeutsame Beziehungen mit Menschen herzustellen, beeinträchtigten. Als die Beziehung mit der Therapeutin allmählich die Vitalität und Bedeutung erlangte, die ursprünglich in seiner parallellen Phantasiewelt investiert war, verblassten gleichzeitig die imaginären Begleiter. Seine Phantasiewelt war dann näher mit seiner inneren Realität und kreativen Prozessen verbunden. Es wird die psychoanalytische Literatur über imaginäre Begleiter rezensiert und vorgeschlagen, dass das Konzept einer selbst-schützenden Vorrichtung nützlich zum Verstehen der Funktionen angewendet werden kann, die diese Phantasie für den Patienten erfüllten.     

What is a Jungian analyst dreaming when myth comes to mind? Thirdness as an aspect of the anima media natura

Listening analytically is not listening just to what is said but listening to what is just below the surface waiting to be said. This paper looks at Jung's insight into a ‘third thing’ being created intra‐psychically and within the analytic encounter. Ogden's concept of an ‘analytic third’ is used to describe the clinical aspects of this thirdness. This paper explores: how the state of thirdness is created and accessed through use of reverie and associative dreaming; how the material emerging from it is used in a from or about manner; and the eventual fate of the third in a successful analysis by a reexamination of plates four and ten of the Rosarium. The focus is particularly on the awareness and possible meanings of mythological motifs appearing in the mind of the analyst while in session. Thirdness can be viewed as the interpersonal aspect of the anima media natura and functions in a way that informs us of permeability in and between individuals, while the operation of the anima mundi means that there is always an inseparability of the individual with the world.     

Jean-Jacques Rousseau and Mary Wollstonecraft on the imagination

The article compares Rousseau’s and Wollstonecraft’s views on the imagination. It is argued that though Wollstonecraft was evidently influenced by Rousseau, there are significant differences between their views. These differences are grounded in their different views on the faculty of reason and its relation to the passions. Whereas Rousseau characterizes reason as a derivative faculty, grounded in the more primary faculty of perfectibility, Wollstonecraft perceives reason as the faculty defining human nature. It is argued that contrary to what is often assumed, Wollstonecraft’s conception of the imagination is not primarily characterized by its Romantic features, but rather by the close affinity she posits between reason and the imagination. This close affinity has several consequences. One consequence is that she is less worried than Rousseau about the imagination wandering without external constrains, because she believes in reason’s ability to guide the imagination by choosing its objects. Ultimately the difference between Rousseau’s and Wollstonecraft’s views on the imagination helps us understand why she was a passionate philosopher of the Enlightenment while he was one of its first, perceptive and most articulate critics.     

The magic,the life,the others: how can the imaginative dimension in reflective practice be used with student teachers? A learning experience through a self-study

In this article the author reflects upon the place imagination has in education and argues that imagination for adults is an important part of the reflective practice. The article explores the importance of going beyond the traditional way of thinking to capture the essence of understanding teaching and learning practice. The goal of this self-study is to create a way of professional development as a teacher educator which the author could utilise with teacher students. To accomplish that, the author travels to the three (imaginary) lands of reflective practice, and applies this as a way of reflective learning. The author demonstrates how reflective practices can draw together a dialogue between the embodied experience and understandings based on imaginative meanings. The author argues that reflective practice could benefit from a perspective that focuses on imaginative thoughts and more creative discussion in all aspects of education. Furthermore, to enhance students’ reflective learning one must first and foremost be able to grasp the imaginative element within oneself in order to improve students’ learning through reflective practice.