Bringing it all back home: how I became a relational analyst

This paper traces the similarities between the cluster of influences that informed my own training and practice as a British developmental Jungian analyst and those that led to the creation of intersubjective and relational analysis in America. Having outlined five main themes of relational analysis, I show how these were anticipated by several trends in British analysis, especially the work of R.D. Laing and the theory of couple interaction developed by the Institute of Marital Studies at the Tavistock Centre in London. I then show the parallels between relational thinking and Jung's approach to clinical practice and discuss some of the dilemmas around the analyst's subjectivity and personal participation in the analytic relationship that are common to both traditions. My aim is to show that a relational approach to the practice of Jungian analysis is both ‘traditional’ and ‘radical’, being rooted in the traditions of the past while opening up pathways towards future development and clinical innovation.     

On the impact of words: interpretation,empathy and affect regulation

This paper offers a contribution towards furthering our understanding of a theme more usually associated with the Freudian tradition, namely the role and function of words as action, particularly in relation to the representational process and its somatic roots. Some reference to neuroscience research will be offered in this respect. It also considers the value of differentiating Empathy from Empathism, as defined by the Italian psychoanalyst Stefano Bolognini who distinguishes informing complementary countertransference from states of over‐concordance. Two analytic sessions taken from the intensive analysis of a deeply deprived late‐latency child showing violent behaviour are provided with the aim of illustrating the application of these concepts. It is argued that, given the same elaboration of the countertransference and the adequate empathic position on the part of the analyst, the difference in the outcome of the interpretation was made by the specific use of words—in this case the use or not of the personal pronoun―in the two sessions. As the case material is taken from the clinical work of a supervisee, some elements regarding the supervisory situation are also discussed in the paper.     

Effects of Interpretation Training on Hostile Attribution Bias and Reactivity to Interpersonal Insult

Research suggests that individuals high in anger have a bias for attributing hostile intentions to ambiguous situations. The current study tested whether this interpretation bias can be altered to influence anger reactivity to an interpersonal insult using a single-session cognitive bias modification program. One hundred thirty-five undergraduate students were randomized to receive positive training, negative training, or a control condition. Anger reactivity to insult was then assessed. Positive training led to significantly greater increases in positive interpretation bias relative to the negative group, though these increases were only marginally greater than the control group. Negative training led to increased negative interpretation bias relative to other groups. During the insult, participants in the positive condition reported less anger than those in the control condition. Observers rated participants in the positive condition as less irritated than those in the negative condition and more amused than the other two conditions. Though mediation of effects via bias modification was not demonstrated, among the positive condition posttraining interpretation bias was correlated with self-reported anger, suggesting that positive training reduced anger reactivity by influencing interpretation biases. Findings suggest that positive interpretation training may be a promising treatment for reducing anger. However, the current study was conducted with a non-treatment-seeking student sample; further research with a treatment-seeking sample with problematic anger is necessary.     

Transformation and invariance in creative translations and analytic interpretations: A Bionian reading of Borges and Cervantes

Bion's basic theory of transformations includes the concept of invariances: those aspects that are kept unchanged in the transformation. Translations are considered transformations that include invariances that allow for the recognition of the transformation. Psychoanalytic interpretations are seen by the author of this paper as a special case of such transformations. From Borges's radically open perspective on translation, psychoanalytic interpretations can be characterized as pertaining to one of three categories: (1) interpretations that change the unfamiliar to the familiar, (2) rigid motion transformations, or (3) interpretations that are transformations towards O. These ideas are dramatized in the reading of two of Borges's fictional stories that present two different approaches to translation, Averroes' search and Pierre Menard, author of the Quixote. These stories exemplify transformations in –K and + K. Finally, Cervantes' intuition of a hybrid language that approaches O and allows for a peaceful and multilayered interpretation of reality (transformation towards O) is discussed.     

Where we live: some dilemmas and technical issues for the child psychotherapist in interpretative work with looked-after and adopted children

This paper addresses, from a Kleinian perspective, some of the dilemmas and technical issues faced by the child psychotherapist in work with looked-after and adopted children. A selective review of psychoanalytic literature focusing on the use of transference and countertransference is given. Clinical material provides some examples of different kinds of interpretation, and of the importance of timing and emotional resonance in the interpretations.     

Dreams in Child Psychoanalysis

More than six decades after Freud's death, psychoanalysts are certainly not more unified in their view of the concept of the unconscious—its structure and its way of working—than in ‘the good old days’. Challenges are facing psychoanalysis from many perspectives, urging psychoanalysts to continuously reconsider their theoretical grounds. This paper pursues three lines of argumentation concerning the Unconscious. The first line concerns the relation to neuroscience and this paper suggests the concept of background feelings (Damasio) as a contribution to another understanding of deficits in the psychoanalytic relationship. The second line concerns the relation to cognitive semiotics, and here, the paper stresses the concept of basic image sehemata as a possible link between the subject's pre-reflective awareness of the other and the internal world of phantasy. The third line pursues a concept of the analytic interpretation which is close to the Freudian idea that psychoanalysis is the communication between two Unconscious, and, consequently, that the psycho-analytic interpretation is not per se a conscious act.     

Limits on efficient human mindreading: Convergence across Chinese adults and Semai children

We tested Apperly and Butterfill's (2009, Psychological Review, 116, 753) theory that humans have two mindreading systems whereby the efficient‐system guiding anticipatory glances displays signature limits that do not apply to the flexible system guiding verbal predictions. Experiments 1 and 2 tested urban Mainland‐Chinese adults (n = 64) and Experiment 3 tested Semai children living in the rainforests of Peninsular Malaysia (3‐ to 4‐year‐olds, n = 60). Participants – across different ages, groups and methods – anticipated others’ false‐beliefs about object‐location but not object‐identity. Convergence in signature limits signalled that the early‐developing efficient system involved minimal theory‐of‐mind. Chinese adults and older Semai children showed flexibility in their direct predictions. The flexible mindreading system in ascribing others’ beliefs as such was task‐sensitive and implicated maturational and cultural contributions.     

害羞者对模糊情境信息的解释偏向

以模糊情境句子和形容词为刺激材料,分别采用文本材料范式和改编的词汇情境联接范式,对害羞者的延时解释和即时解释偏向特点进行探讨。结果发现：害羞者对模糊情境信息不仅缺乏积极的即时解释偏向特点,而且也缺乏积极的延时解释偏向特点;害羞者未表现出消极的即时和延时解释偏向特点。研究表明害羞者可能是社交焦虑的前期阶段,对害羞者的干预可以通过引导其积极的解释偏向的方式来实现。     

At‐one‐ment,intuition and ‘suchness’1

Many senses exist for perceiving sensory experience; there are in turn others which make it possible to perceive emotional experience: intuition is one of these. The author, using W. R. Bion's work, studies intuition psychoanalytically, considering it to be a powerful ‘sense’ in clinical work. He describes the metapsychology of intuition, and proposes models that make it possible to think—from different perspectives— about how to make use of it in an analysis. To this end, he examines a series of useful processes and concepts: growth, tolerance, ‘suchness’, suffering and courage. The author defi nes the intuitive mechanism as a derivation of the renunciation of memory, desire and understanding; such a renunciation, learning from the experience of suffering the pain of facing the Truth in at‐one‐ment, makes it possible to tolerate the frustrations associated with observing the analysand ‘such‐as‐he‐is’. Finally, once immersed in the intelligence of intuition, the author considers ways in which intuition might be linked with concepts, with a view to interpreting the facts that must be transformed in the analysis.     

Religious Naturalism Today

Three questions are addressed. First, concerning the definition of naturalism, I accept the characterization by Rem Edwards (1972) but insist on a materialist or physicalist interpretation of these features. Second, the distinctive characteristic of my religious naturalism is an argument that although a theological position based on a physicalist ontology is constrained by physicalism, the ontology itself does not dictate theological content. Theological content can break free of ontology if this content is valuational rather than ontological. Such a valuational theism becomes possible when Rudolf Bultmann's and Fritz Buri's method of existentialist interpretation is wedded to Henry Nelson Wieman's naturalist conception of God. The knowledge of God in events of grace, therefore, is rooted in moments of creative transformation that are themselves always transformative. This approach makes possible a better approach to the problem of objectivity than Bultmann could achieve. Third, concerning the chief issues facing religious naturalism today, I argue that religious naturalists should more forthrightly confront the issue of ontological materialism and that the most pressing issue concerns thinking out more fully the religious or theological content to be ascribed to such a position after the nature of naturalism is resolved.