The social unconscious in persons,groups and societies,Vol 1: mainly theory; and Trauma and organizations

This paper considers the emotional life of the infant in the incubator and develops a new psychological theory which is called the ‘incubator psyche’. Theory building is advanced from three main discourses: (1) psychoanalysis, (2) neo-natal nursing and (3) psychology. A case study of Corey, a 7-year-old boy, who had been delivered prematurely, with a hole in his heart, and spent the first 6 weeks of post-natal life in an incubator, is presented to illustrate how aspects of an incubator psyche might be clinically manifest. The concept of an incubator psyche is advanced with reference to a particular kind of second-skin formation (Bick, 1968, The experience of the skin in early object relations, The International Journal of Psychoanalysis, 49, 484–486). It is proposed that the incubator psyche characterises a client's mental functioning exercised as an environmental sensibility that could be understood in terms of the total transference situation (Klein, 1952, The origins of transference, International Journal of Psychoanalysis, 33, 433–438; Joseph, 1985, Transference: The total situation, International Journal of Psychoanalysis, 66, 447–454). Implications for practice are considered advocating particular attention to the setting.     

ENGAGING SCIENCE IN THE MODE OF TRUST: HANS KÜNG'S THE BEGINNING OF ALL THINGS

In 2006 Swiss theologian Hans Küng added his distinctive and important voice to the science/theology discussion in his work Der Anfang aller Dinge. I summarize here the general contours of Küng's argumentation and briefly evaluate his proposals, especially in relation to his earlier publications. English translations are provided for German citations. After summarizing Küng's response to the question of the search for a unified theory of everything, I present his answer to the question of how theology and science should be related. This leads to a summary of his extensive meditation on science and the question of God's existence from a theological‐philosophical perspective. After examining his thesis concerning creation and evolution, I discuss matters more anthropological and trace the final elements of Küng's argument as they relate to eschatology and science. Finally, I evaluate the general thrust of his argumentation with special reference to his previous publications.     

Transference, the transcendent function, and transcendence

People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it.     

Constructing useful connections? A matter of metaphor or reality?

Abstract

Eiser (1996) proposes a set of unifying principles which integrate the social and the individual and acknowledge the role of social reality. Yet he uses a connectionist model. This paper argues that his approach is neither new nor consistent and suggests that by confounding the metaphor of a system with the reality of neutral networks, Eiser's model is inherently incapable of achieving its aims and both maintains the psyche / social divide and privileges physical reality. It concludes that Eiser leaves us with a model which is neither metaphorically creative nor empirically useful.     

Quality of life

This article gives an overview of the field of psychotherapy in relation to other relevant fields such as body-therapy and spiritual counselling. It is shown how psychotherapy defines itself in isolation from or in comparison with its sister disciplines. Political boundaries between professions are described. The field of transformation is shown to be encompassing not only the health professions, the psychotherapy professions, and the professions dealing with spiritual emergency, but it can also be seen to contain intra-personal, interpersonal and extra-personal (social) dimensions.     

Metamorphoses of the Ideal

For Evald Il’enkov, philosophy is a science of the ideal. Il’enkov spent his entire life researching the logical and historical metamorphoses of the ideal. In general, he considered the ideal as a relation between at least two different things, one of which adequately represents the essence of another. At various times Il’enkov explored quite a few ideal phenomena: forms of value and forms of property, personality and talent, language, music and fine arts, not to mention numerous categories of dialectics, ethics, and aesthetics. The article also addresses the problem: which of these phenomena is the most typical and adequate form of being of the ideal?.     

The analyst as a citizen in the world

Beginning with a ‘big dream’ from almost fifty years ago, this paper tracks movement back and forth from an inner/individual adaptation to life to outer/collective adaptations through various stages of a life's journey. The rhythm between more inner orientation at one stage gives way to more outer adaptation at another stage and vice versa. This same movement can be paralleled by an exclusive emphasis on analysis at one stage and more of a mixture of analysis and activism at another stage. At the heart of this narrative is the realization that an inner big dream of decades before, symbolised both an inner path of developing a relationship with life‐promoting energies and an outer path represented by facilitating others’ discovery and participation in those energies. The dream therefore anticipated a more activist future of connecting inner and outer, individual and collective in various professional projects. This has resulted in occasional glimpses of the fact that the ‘spirit of the depths’ and ‘the spirit of the times’ can have a common meeting ground.     

Jung's dissociable psyche and the ec-static self

Abstract :  Much of Jung's later work assumes that the self is an  a priori  phenomenon in which centripetal dynamics dominate. There is, however, another current in Jung's writings which recognizes the self to be an emergent phenomenon. This view is increasingly prevalent in post-Jungian discourse, and Louis Zinkin's exploration of a post-Jungian-constructivist model of the self can be seen as part of this tendency.
My paper privileges an emergent understanding of the self by focusing on the 'unravelling', 'de-centring', centrifugal experiences of otherness in the psyche. It offers a post-Jungian reading of a number of writers who have been influenced by the psychoanalyst Jean Laplanche and proposes a model of the self which focuses on our fantasies, terrors and longings about coming undone and bringing others undone.
This model is then linked to Judith Butler's understanding of the self as an ec-static phenomenon, in which the self is, of necessity, outside itself, such that 'there is no final moment in which my return to myself takes place'. I suggest that Jung's early clinical researches into the dissociability of the psyche and the clinical tools which he developed as a result of this work are especially suitable for engaging with these emergent, centrifugal dynamics.     

"三世"概念与"善恶报应"--佛教中国化的一个范例分析

印度佛教中的“三世”说和因果报应论是对中国人的宗教思想和信仰产生重大影响的理论。然而中国佛教的因果报应论已经不再是原本意义上的印度佛教思想,其中掺杂了大量的中国传统思想。本文考察印度佛教的三世概念、因果报应论与中国灵魂论和善恶报应思想的融合过程,并试图通过佛教的中国化过程来说明佛教理论的变化与发展。     

Psyche and culture: Perspectives based on the contributions and limits of ethnopsychiatry

The unconscious often appears in the form of a question or answer to the difficult relationship between the psyche and culture, a difficulty that becomes exacerbated when we are dealing with cultural difference. This difficulty, evidenced for example by Freud's thoughts on Islam, reappears, albeit in a very different way, in ethnopsychiatric theory. The author discusses the blind spots of the binary logic of the unconscious present in the work of George Devereux, a logic that eventually leads him into the same trap he had himself criticized. This discussion allows us to open up other perspectives, by moving away from the analogies, confusions and splits between the psyche and culture towards what binds them together. This link is sustained by language and its dialectics, at the crossroads of individual singularity and cultural codifications. The author's approach is supported by two clinical vignettes: one from a case of a young Turkish woman, the other concerning a male Iraqi patient, a survivor of torture. This approach distances itself from any psychocentric view that would see the psyche as closed upon itself and thus ultimately exclude any object‐relations and inter‐subjective relationships; likewise, it rejects the ethnocentric conflation of the subject with his culture.