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241.
ALOYSIO AUGUSTO D'ABREU 《The International journal of psycho-analysis》2006,87(4):953-964
The author understands the interpreting act as an attempt to perceive what happens in the transference/countertransference fi eld and not just what happens in the patient's mind. Interpretation transcends mere intellectual communication. It is also an experience in which analysts’ emotions work as an important instrument in understanding their patients. Interpretation is seen to possess manifest as well as latent content; the latter would contain the analysts’ feelings, emotions and personality. The unconscious content of an interpretation does not inconvenience or preclude the development of the analytic process, but, on the contrary, it allows new associative material to emerge, and it transforms the analytic session into a human relationship. Analysts’ awareness of this content derived from patients’ apperceptions is a signifi cant instrument for understanding what is happening in the analytic relationship, and what transpires in these sessions provides fundamental elements for analysts’ self‐analysis. Some clinical examples demonstrate these occurrences in analytic sessions, and how they can be apprehended and used for a better understanding of the patient. The author also mentions the occurrence of diffi culties during the analytic process. These diffi culties are often the result of lapses in an analyst's perception related to unconscious elements of the relationship. 相似文献
242.
243.
244.
Susanna Wright 《The Journal of analytical psychology》2016,61(3):274-288
The effect of a boundary in analytic work at the summer holiday break is discussed in relation to archetypal experiences of exclusion, loss and limitation. Some attempts by patients to mitigate an analyst's act of separation are reviewed as enactments, and in particular the meanings of a gift made by one patient. Analytic attitude towards enactment from within different schools of practice is sketched, with reference to the effect on the analyst of departing from the received practice of their own allegiance. A theory is adumbrated that the discomfort of ‘contravening the rules’ has a useful effect in sparking the analyst into consciousness, with greater attention to salient features in an individual case. Interpretation as an enactment is briefly considered, along with the possible effects of containing the discomfort of a patient's enactment in contrast to confronting it with interpretation. 相似文献
245.
Robert Waska 《Journal of Contemporary Psychotherapy》2001,31(4):279-285
How to make interpretations during the course of psychoanalytic treatment is a recurring clinical question. Certain aspects of the analysis serve as helpful signposts along the way. Patients have particular interpersonal ways of presenting themselves. The unique intrapsychic manner the patient has of relating to us (transference) and our feelings (countertransference) to these matters give us clues to study. Our understanding of these situations may lead to the development of a hypothesis we may or may not choose to share with the patient. Projective identification is a complex mental mechanism that can often shape the content and manner of an interpretation. 相似文献
246.
Joško Žanić 《Metaphilosophy》2020,51(1):3-13
This paper claims that what philosophy primarily does is interpret our notions, offer ways of understanding these notions that are not scientific in nature but not contrary to science either. The paper draws a distinction between conceptual analysis, a highly constrained enterprise that is supposed to bring to light what was in the concept all along, and the interpretation of notions, a creative enterprise that offers ways of understanding notions that were not already prefigured by the content of these notions—philosophy consists in the latter, not the former. It explains how these interpretations are justified and what the difference is between better and worse interpretations. The remainder of the paper is organized around three headings: philosophy and science, philosophy and language, and philosophy and progress. It claims that in philosophy there is no real progress, but that philosophy does move forward because the notions at issue are endlessly interpretable. 相似文献
247.
Pan Lemos 《The Journal of analytical psychology》2020,65(5):890-910
In this article, I begin by outlining the qualities and attributes associated with experiences of mana, focusing particularly on the way the term ‘mana’ was used by C.G. Jung in his published work. I note that Jung associated mana with the accumulation and transfer of psychic energy (libido), with the appearance and appropriation of elemental fire, and by extension, with the metamorphic experience of constellating consciousness. In this context, informed by Jung’s accounts and modes of expression, the term mana personality becomes a provisional designation for a recurrent dynamic of archetypal experiential configurations whose telos appears to be the reorientation of consciousness to its origin. 相似文献
248.
卢鑫欣 《医学与哲学(人文社会医学版)》2022,43(21):39-44
医者死亡叙事是指由医生或护士讲述临终者的故事。在中国,已经先后出现了三种医者死亡叙事:医生作家的独立创作、临床医生的集体叙事和安宁疗护医者的团队写作。尽管仍处于萌芽与边缘状态,医者讲述临终者的故事却自有其深远的文化意义:在医学话语笼罩死亡的现代条件下,叙事是对医学话语霸权的一种反抗形式。悲剧的死亡叙事表达了医者对于医学化死亡的反思;和谐的死亡叙事则体现了这一职业群体试图重塑死亡文化的努力。医者边缘性的叙事行为中内含一种伦理性与公共性,它的持续萌芽预示着社会中死亡文化的变迁与转型。
相似文献249.
Jos de MUL 《Frontiers of Philosophy in China》2011,6(4):628-655
Starting from the often-used metaphor of the “horizon of experience” this article discusses three different types of intercultural
hermeneutics, which respectively conceive hermeneutic interpretation as a widening of horizons, a fusion of horizons, and a dissemination of horizons. It is argued that these subsequent stages in the history of hermeneutics have their origin in—but are not fully
restricted to—respectively premodern, modern and postmodern stages of globalization. Taking some striking moments of the encounter
between Western and Chinese language and philosophy as example, the particular merits and flaws of these three types of hermeneutics
are being discussed. The claim defended is that although these different types of hermeneutics are mutually exclusive from
a theoretical point of view, as interpreting beings in the current era we depend on each of these distinct hermeneutic practices
and cannot avoid living them simultaneously. 相似文献
250.
Izod J 《The Journal of analytical psychology》2000,45(2):267-285
The emotions aroused by the pleasure-generating mechanisms of the cinema are usually benign because they refer to a virtual world. Experiencing affects aroused by fictions can resemble being drawn into a rehearsal for a possible, imagined future that just might (but more likely never will) occur in the individual's life in the real world. Movie-goers, no less than the readers of novels, actively engage with the symbols that film makers inscribe in the screen text. In so doing, they take a measure of control over elements of the fiction. Screened fiction has thus the potential to help the individual grow in self-awareness. Shifting its focus to the work of the film critic, the paper argues that, suitably adapted to the requirements of working with a pre-recorded film or tape, Jung's concept of the active imagination helps us to model, license, limit and endorse the subjective element in textual analysis. Because the method proposed makes it possible formally to recognize that the interpretation of fiction is inevitably integrated with the analyst's personality, interpretation is always a matter of a reader bringing a text into being rather than disinterring a pre-existing object. 相似文献