Jung and Pauli

In his early theories of the structure of the psyche, psychic energy and psychodynamics, Jung was influenced by William James's understanding of the complementary insights of depth psychology and the discoveries of subatomic physics, and his concept of field in physics and the study of the subconscious. In his relationship with Freud, Jung initially struggled with a sexually-based drive theory. But he gradually came to conceive libido as a quantitative concept, a psychic analogue of physical energy. In their own languages, both C. G. Jung and Nobel physicist Wolfgang Pauli explored the evolution of scientific thought from the naive insights about process in alchemy through Newtonian causality, space-time theories of relativity to quantum mechanics. Jung had access to thirteen hundred of Pauli's dreams. The first four hundred were basis for his research into alchemical symbolism in a modern psyche. In a later collaboration, Pauli supported Jung's synchronicity principle as scientific, and Jung fostered Pauli's understanding of the archetypal and collective factors in the psyche. They each explored the interconnections between the energies of psyche and matter, and the possibilities of acausal order and synchronicity. Pauli's ground-breaking discoveries gave scientific demonstration of alchemical intuitions. Through him, alchemical and archetypal insights entered the discourse of physics. Through Jung, the apprehensions of microphysics entered our psychological language and thought.     

The numinous and immanent nature of the psychoanalytic subject

In the Freudian and Kleinian conception of unconscious mental life, credence is given to the existence and functioning of peremptory instinctual drives as the putative causation of all mental life, yet they are denied an organization or a personality. It is especially when we come to the notion of how dreams are created or how the free associations of an analytic hour are orchestrated that we begin to wonder about the hidden order, the cryptic intelligence or presence, that seems to cohere our chaos and present it to us in mystically encoded forms for us to translate.
In this contribution it is posited that there is a numinous or ineffable subject of the unconscious which organizes our mental life and which unconsciously registers everything that happens to us. Mysteriously connected with this is the immanent subject of conscious/preconsciousness which registers the impact of stimuli from the external world but which has contact with the numinous subject.     

TEILHARD'S TWO ENERGIES

Abstract. Resolution of the entropy‐evolution problem was a significant issue for Pierre Teilhard de Chardin throughout his scientific career. Although never truly satisfied with his solution, he proposed that all energy must be psychic and contain two components. Tangential energy is related to physical energy. Radial energy in some way accounts for increasing complexity and consciousness in evolution. Analysis of developments in thermodynamics, statistical mechanics, and information theory show that Gibbs free energy contains both calorimetric and noetic components, thus validating Teilhard's intuition.     

Psychodynamic assessment of changes in children with autism under psychoanalytic treatment

In this article the authors report insights into autism developed through their extensive experience of psychoanalytic therapy with children with autism. The fi rst stages of body psychic development are seriously disrupted by this pathology, resulting in primitive anxieties of falling and of being liquefi ed. These anxieties are connected to the fragile development of body ego and of its related spatiotemporal organisation. The changes in children observed by the authors during the therapeutic process lead them to offer a psychodynamic assessment tool, which revolves principally around the development of body ego. After the initial state of 'severe autism', the authors describe three stages: the stage of 'recovery of the skin' (Bick); the established 'symbiotic phase', subdivided into 'vertical then horizontal splitting of the body ego'; and fi nally the stage of 'individuation'. First, the authors describe the principal psychoanalytic approaches to autism and refl ect on the links possible with nonpsychoanalytic work.     

Pentheus rather than Oedipus: On perversion,survival and analytic ‘presencing’1

Following an introductory review of the main developments in the psychoanalytic thinking on perversion, the author focuses on her own understanding of perversion and its treatment, based on the psychoanalytic treatment of patients with severe sexual perversions. This paper uses the term ‘autotomy’ (borrowed from the fi eld of biology) to describe perversion formation as an ‘autotomous’ defence solution involving massive dissociative splitting in the service of psychic survival within a violent, traumatic early childhood situation; thus, a compulsively enacted ‘desire for ritualised trauma’ ensues. The specifi c nature of the perverse scenario embodies the specifi c experiential core quality of the traumatic situation. It is an actual repetition in the present of the imprint of a past destructive experience which is pre‐arranged and stage‐managed; it thus encounters haunting scenes of dread or psychic annihilation while, at the same time, controlling, sanitising and disavowing them. Hence, the world of severe perversion is no longer oedipal, but rather the world of Pentheus, Euripides's most tragic hero‐a world dominated by a mixture of a mother's madness, devourment, destruction and rituals of desire. According to this view, the (diffi cult) psychoanalytic treatment of perversion focuses on patient‐analyst interconnectedness‐brought about by the analyst's ‘givenness to being present’ or ‘presencing’‐at a deep, primary level of contact and impact (the emphasis being on the ontological dimension of experience). This evolving therapeutic entity creates and actualises a new, alternative experiential‐emotional reality within the pervert's alienated world, eventually generating a change in the perverse essence. The author illustrate this approach with three clinical vignettes.     

SLE患者焦虑抑郁影响因素调查分析

为了探讨SLE（systemic lupus erythematosus）即系统性红斑狼疮患者焦虑抑郁心理影响因素,应用Zung焦虑自评量袁（Self—rating anxiety scale,SAS）和抑郁自评量表（self—rating depression scale,SDS）,对36例系统性红斑狼疮患者进行检测,辅以自行设计因素调查表进行相关因素调查。结果显示,SDS和SAS均分为49．70±11．3和42．13±8．9,与国内常模比较,差异有统计学意义,P〈0．01。单因素分析显示：对疾病的恐惧感、对病情了解程度、治疗效果、药物副作用、家庭经济状况、家庭支持、婚姻关系、睡眠质量、担心事业受影响、躯体症状的反复出现、社交娱乐活动受限、担心医护不精心12项因素与SLE患者抑郁焦虑状态的发生显著相关,P〈0．01。证明SLE患者抑郁焦虑心理与对疾病的恐惧感、治疗效果、家庭经济状况、睡眠质量等因素相关,这为心理干预提供了依据。     

神经内分泌系统与多囊卵巢综合征

精神、心理因素会引起神经递质的改变,神经递质的变化又能引起促性腺激素的分泌异常,以神经递质作为桥梁,研究精神、心理因素与多囊卵巢综合征(PCOS)的关系。精神、心理因素使体内多巴胺、去甲肾上腺素、β-内啡肽及5-羟色胺的含量变化,从而影响促性腺激素释放激素及黄体生成素的水平。因此,精神、心理因素是PCOS的重要诱因,而PCOS又加重心理障碍。     

恶性肿瘤皮肤表现

恶性肿瘤皮肤表现可分为肿瘤直接效应与间接效应。直接效应是指恶性肿瘤或其转移灶生长影响周围器官或组织正常功能;间接效应是指恶性肿瘤或其转移灶经复杂生物学效应影响远处器官或组织正常功能,也称为副肿瘤性皮肤病。恶性肿瘤皮肤表现发病率根据原发肿瘤而束同,可能是患者潜在肿瘤首发临床表现,并且与肿瘤复发转移相关。     

Freud's prehistoric matrix-Owing 'nature' a death

This paper is informed by contemporary literature in two fields-neonatal research, on the one hand, and the burgeoning interdisciplinary interest in Moses and monotheism, on the other. The author postulates that a cluster of traumatic events during the first two years of Freud's life compelled him to repeat what could not be remembered. Embedded in charged implicit schema, these affects remained unprocessed in Freud, who alone of all psychoanalysts did not have an analysis, manifesting in an uncanny dread/allure of the 'prehistoric' as a dark and dangerous era relating to the archaic feminine/maternal matrix and fratricidal murderousness. Furthermore, she cites evidence to suggest that for Freud this unconsciously excluded subtext of the preoedipal era became associated with ancient Egyptian and Minoan-Mycenaean cultures, a passionate fascination actualized in his collection of antiquities yet incongruously absent in his theoretical work, with three exceptions-Egyptian allusions in Leonardo's unconscious attachment to his archaic mother; the 'Minoan-Mycenaean' analogy on discovering the pre-oedipal mother shortly after the death of Freud's own mother; and Egypt as cradle of humanity in his uncharacteristically rambling, troubled text of Moses and monotheism. The author sees Freud's conceptual avoidance yet compulsive reworking of the prehistoric matrix as a symptomatic attempt to expose early unformulated representations that 'return to exert a powerful effect.'