The universe of our concerns: the human as person in the praxis of analysis

Since its inception, psychoanalysts and analytical psychologists have used the reductionistic methods of science to explain both human development and analytic practice. The most recent iteration of this tendency uses attachment as the explanatory principle. This disposition has created theories that understand the human solely as an organism. While this is a satisfactory way to view human development, it is not appropriate for the practice of analysis. In this context, the human must be viewed as a person that is explicable in his/her own terms. Interpretation based on reductionism eliminates personhood. Humans appear as persons in 'the feeling of what happens' or of 'being there', and, on the basis of this experience, develop stories in which their personhood evolves. The psychoanalytic, philosophical and neuro-scientific basis for this view of the human as person is discussed, and its relevance for analytic practice is considered.     

This new science of ours: a more or less systematic history of consciousness and transcendence. Part I

This paper is a search for the origins and nature of human consciousness. This portion, the first part of two, takes up a signal work of Jung and one of Freud, both published in 1911 and both deriving thinking as the first embodiment of higher mental functions. Thinking and consciousness (and subsequently spirit) are elaborated in terms of the nature and vicissitudes of libido. Jung's less well understood theory regarding a quantitative libido is particularly addressed as are his non-Cartesian ways of reasoning. Also addressed is Jung's turning away in the final analysis from a frankly metaphysical and transcendent position as compared to the pre-Socratic philosophers with whom focused thinking began in the western world. Differentiation is made between mechanistic and energetic field dynamics in how reality is viewed.     

The science and meaning of the self

Scientists and practitioners alike invest in theorizing the self in psychology, but prioritize differently theoretical and practical objectives. Theorizing the self differs also when mapped onto the 'science versus art' debate, viewed historically and with reference to the philosophy of science. Jung's model of the psyche is compared and contrasted with social cognitive models of self-concept. Finally, some implications of social constructionism are considered.     

Dennett’s Rhetorical Strategies in <Emphasis Type="Italic">Consciousness Explained</Emphasis>

Dennett’s Consciousness Explained (1991) is an inspiring but also a highly frustrating book. The line of the argument seems to be clear, but then at second sight it fades away. It turns out that Dennett uses six of the seven strategies which I discuss in my “The Seven Strategies of the Sophisticated Pseudo-Scientist: A Look into Freud’s Rhetorical Tool Box” (J. Gen. Phil. Sci., 2001) Discussing important examples of these strategies I show why Consciousness Explained is such a frustrating book. As the examples used do not reflect minor problems but go to the heart of the matter and concern the book’s main areas of contention, it turns out that, in spite of the valuable and insightful details, Dennett’s materialistic view of consciousness is supported mainly by rhetorical sleights of hand.     

Mindfulness,learning and the brain

I have tried to sketch an approach to the complex phenomena that go by the name of ‘mindfulness’ that both does justice to this complexity and depth, and also offers a way of thinking about mindfulness in evolutionary, ecosocial and neural terms: terms that enable us to ask questions like: where did mindfulness come from? What kind of consciousness is it? What was it for, before it was co-opted by spiritual and therapeutic kinds of discourse and practice? And how do brains do it? In essence, I am suggesting that human brains seem to have developed, for good evolutionary reasons, a degree of facility with imaginative empathy and as-if identification; and that mindfulness capitalises on this to create what is probably a uniquely human form of learning—or rather unlearning.     

"形而上"与"形而下"的近代分离--《易》与经学时代中国学者的学术兴趣

近代科学在欧洲的产生,乃得益于"文艺复兴"以来欧洲学术上"形而上"与"形而下"的大规模分离.而汉以来"独尊儒术"的实现,<易>作为儒家主要经籍以其"仰观天文,俯察地理,中知人事"的宏大叙事与终极关怀,影响了经学时代中国学者的学术兴趣,导致他们将绝大多数精力投入到了以史学为主的"人事"中而非自然事物的研究对象与形而下的研究路径.两个相对独立的历史进程与历史体系或无何可比性:近代科学在欧洲产生只有在产生近代科学的欧洲自我历史进程与历史体系中才能得到解释,中国没有产生近代科学亦复如此.至于将中国科学落后的原由单一性地归结于<易>或儒家经学,这未必符合历史的因果真相与思维的有效推理.     

内省的心理学新探─—自我观察与心理调适

本文对内省作为一种心理学的基本方法作了历史回顾。作者还把内省看作人的某种个性倾向或心理特征尝试进行实证研究。调查结果表明,内省在被试看来,是自我概念形成与发展所必不可少的。结果还使作者确信,对内省联系个体心理与行为的调适作实证研究,不仅可行,而且有益。     

近现代中国文化名人人格的初步研究

对近现代１５０位中国文化名人的人格,运用问卷调查、人格评定以及个案分析等方法进行了研究,结果表明：近现代中国文化名人的名声等级的排列顺序、他们的整体人格概况及其影响因素、鲁迅等人的个案分析。     

The effect of dohsa-hou on body consciousness in disabled sportsmen

In this study, body is considered to be the actual state of a person's existence and is not divided from the mind as the human organism. Body affects the self through body movement, and in this study the author considers that the clients' consciousness and feeling about their bodies has an effect upon their postural appearance and body movement. By applying dohsa training – a Japanese psycho-rehabilitation method – to disabled sportsmen with problems regarding standing balance, standing firm on the ground (fumishime in Japanese), unbalanced walking, and poor coordination of hands and legs during walking and running, their change of body consciousness, change of body posture and movement, and possible change of sports performance are investigated. As a result of training, the public aspect of their body consciousness changed the most by experiencing a new mode of motor action which was different from the one they experienced before the training; they gained a better balance of their body while walking and running, and they improved their sports record time. The results indicated that this training is a useful method for helping disabled sportsmen to improve their body consciousness, to gain control over both their own bodies and minds, and that it may be useful in devising training programs for them.     

Philosophy of education in South Africa: A Re-vision"

In this article an attempt is made to provide a re-vision of philosophy of education that will redress the legacy of the past in South Africa, and contribute to laying the foundations of a critical civil society with a culture of tolerance, public debate and accommodation of differences and competing interests. This re-vision of philosophy of education, which finds its roots in developments in philosophy in the twentieth century, and especially in the discourse of postmodernism, directs attention to a pluralistic problem-centred approach to philosophy of education.