Essay // Psychoanalysis: History, Foundations, Legacy, Impact & Evolution

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History and Background

In contemporary psychology, the psychoanalytic movement’s place is both unique and paradoxical. Focussing on the study of the mind as a “software” running on the brain as the “hardware”, psychoanalysis remains the only discipline that truly focuses on the mechanism and processes behind our thoughts. Unlike empirical behavioural science and other “cogno-sciences” that can be fairly barbaric and obstinate in the forced application of the rigid mathematical and reductionist systematic procedures embedded in the classic scientific method when dealing with an entity as complex and organic as the human mind; psychoanalysis has remained focussed in understanding human psychology by capturing it in all its details, depths, dimensions and linguistic aspects.

The scientific method although a proven mathematical approach to inquiries in the hard sciences [e.g. biology, medecine, physics, chemistry, astrophysics, material science, astronomy, etc], shows its limitations when used as a tool for psychological inquiry in the measurement of variables that are incredibly hard to measure such as emotions, values, motives, desires, libidinous intensity or dreams. It is also fair noting that humans are different from simple organisms, molecules or robots, hence psychoanalysis remains the only discipline focused on the mind [the software] assuming that most human beings have a physiologically healthy brain [the hardware].

However, modern sciences have discovered how abnormalities in the brain’s physiology due to birth defects or injury may result in behavioural problems linked to a deficient mind due to the defective brain [hardware] at its disposal. Hence, nowadays most good intellectuals in the field of psychoanalysis would likely be a better psychologist with an in-depth knowledge of the physiology of the brain, i.e. the major areas affecting core functions such as speech [Wernicke and Broca’s], vision [the occipital lobe], and motor abilities [parietal lobe], etc.

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This is because some psychological problems may on rare occasion be caused by brain injuries or physiological abnormality due to virus, trauma, stroke or injury. In those cases where such a scenario materialises, the psychotherapist may refer the patient to a neurosurgeon who may be more appropriate to inspect the extent of the problems on the defective brain [hardware] which may lead to a clearer perspective of the limitations being imposed on the mind of the affected individual and how it impacts processes such as the conscious, the preconscious and the unconscious [based on Sigmund Freud’s 1st ground breaking theory of mental life, the Topographic Model, which was also adopted by Jacques Lacan who argued convincingly that post-Freudian psychoanalysts had swayed too far from the fundamental concepts and turned psychoanalysis into a confusing genre].

However, as we are in the developmental stages of conception of the organic theory, a theory that takes the focus on the individual organism’s creative ability to another level, we are going to remain focussed on the mind. The organic theory was inspired by the brain’s magnificent ability to learn any age, and thus give the individual human organism the ability and freedom to define, create, redefine, recreate and shape itself based on its inherited and acquired abilities, desires and personal constructionist developments throughout its life – yes, the individual does have choices and these impact the person’s internal working model of mental life and the person as a whole along with his or her environment.

While psychoanalysis remains one of the most widely known schools of psychology it is perhaps not universally understood. The founder of psychoanalysis, Sigmund Freud is perhaps one of the most famous psychologist of the last century even if his chosen discipline, psychoanalysis, has little in common with the other schools of thought and psychology.

Psychoanalysis views the mind as an active, dynamic and self-generating entity, and this is in the German tradition of mental life [it was also a founding assumption for Jean Piaget as he developed his Theory of Cognitive Development in Children].

Exploding Raphaelesque Head - Salvador Dali (1951) dpurb d'purb website

« Tête Raphaélesque Éclatée » par Salvador Dali (1951)

It is also important to note that Freud was trained in hard sciences, yet his system shows little appreciation for systematic and reductionist empiricism. As a physician, Freud used his observational skills to build his system within a medical framework, basing his theory on individual case studies. He did not depart from his understanding of 19th-century science in the effort to organise his observations, neither did he attempt to test his hypotheses rigorously through independent verification. As he testified, he was psychoanalysis and did not tolerate dissension from his orthodox views. Nevertheless, Freud had a tremendous impact on 20th century psychology, perhaps more importantly, the influence of psychoanalysis on Western thought, as reflected in literature, philosophy and art, significantly exceeds the impact any other system of psychology.

 

The Active Mind

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Photographie: Danny D’Purb © 2012

Going back to the philosophical foundations of modern psychology in Germany during the 17th, 18th and 19th centuries, we found that the tradition of Leibniz and Kant clearly emphasised mental activity. This is in contrast to British empiricism, which assumed the mind to be a passive entity [such as a sponge that simply soaks in what is thrown at it]. The German tradition held the most logical and creative assumption that the mind itself generates and structures human experience in characteristic ways [being « active »]. Whether through Leibniz’s monadology or Kant’s categories, the psychology of the individual could be understood only by examining the dynamic, inherent activity of the mind.

Throughout the years, as psychology evolved into an independent discipline in the latter part of the 19th century under Wundt’s tutelage, the British model of mental passivity served as a guiding philosophy. Clearly, Wundt’s empiricistic formulation was at odds with German philosophical precedents, recognised by both Stumpf and Brentano. Act psychology and the psychology of non-sensory consciousness represented by the Würzburg School were closer to the German philosophical assumptions of mental activity than to Wundt’s structural psychology. The Gestalt movement encompassed these alternatives to Wundt’s psychology in Germany. Eventually, as the rational outcome guided intellectuals, Wundt’s system was replaced by Gestalt psychology, turning into the dominant psychology in Germany prior to World War II – one based on a model of the mind that admitted inherent organisational activity.

The assumptions underlying mental activity in Gestalt psychology were highly qualified, where construct for mind involves the organisation of perception, based on the principle of isomorphism, which resulted in a predisposition toward patterns of personal-environmental interactions. The focus on organisation meant that the way of mental processes, not their content, was inherently structured. In other words, individuals were not born with specific ideas, energies, or other content in the mind; rather, the organisational structure was inherited to acquire mental contents in characteristic ways. Accordingly, the Gestalt movement, while rightly rejecting the rigidity of Wundt’s empiricistic assumptions and concepts, did not reject empiricism completely [as a technique to study some basic and easily defined variables (such as traits) and their relation(s) to others]. Instead, the Gestaltists advocated a compromise between the empiricist basis of British philosophy and the German model of activity. Consequently, this opened psychological investigation to the study of complex problem-solving and perceptual processes.

Consistent with the Gestalt foundations, psychoanalysis was firmly grounded in an active model of mental processes, however it shared little of the Gestalt commitment to empiricism. Freud’s views on personality were consistent not only with the activities of mental processing suggested by Leibniz and Kant, but also with the 19th century belief in conscious and unconscious levels of mental activity. In acknowledging the teachings of such philosophers as Von Hartman and Schopenhauer [Read the Essay on our Review of « Die Welt als Wille und Vorstellung »(The World as Will and Idea), Freud developed motivational principles that depended on energy forces beyond the level of self-awareness.

Schopenhauer

Arthur Schopenhauer (1788 – 1860)

Moreover, for Freud, the development of personality was determined by individual, unconscious adaptation to these forces. The details of personality development as formulated by Freud are outlined below; however, is also important to recognise the fundamental basis of Freud’s thinking. Psychoanalysis is based on the implication of mental activity further than any other system of psychology. As a major representative of a reliance on mental activity to account for personality, psychoanalysis is set apart from other movements in contemporary psychology. In addition, psychoanalysis unlike the other branches of psychology, did not emerge from reductionist empirical research that stubbornly tries to apply mechanical scientific methodology to measure complex non-physical abilities; rather it was the product of the applied consequences of clinical practice [i.e. it was a force that was born on the field to treat mental problems as they surfaced throughout human history].

 

The Treatment of Mental Illness

Besides being the founder of the psychoanalytic movement in modern psychology, Freud is also remembered for his efforts in pioneering the upgrade in the treatment of mental and behavioural abnormalities, and was instrumental in psychiatry’s recognition as a branch of medicine that specifically deals with psychopathology. Before Freud’s works in attempting to devise effective methods of treating the mentally ill, individuals who deviated from socially acceptable norms were usually treated as if they were criminals or demonically possessed. Although shocking controversies in the contemporary treatment of mental deviancy appear occasionally, not too long ago such abuses were often the rule rather than the exception.

The treatment of mental illnesses was never a pleasant chapter in Western civilisation and it has been pointed out many times that abnormal behaviour is often mixed up with criminal behaviour as with heresy and treason. Even during the period of enlightenment during the European Renaissance, the cruelties and tortures of the inquisition were readily adapted to treat what we nowadays qualify as mental illness. Witchcraft continued to offer a reasonable explanation to such eccentric behaviour until recent times. Prisons were established to house criminals, paupers, and the insane without any differentiation. Mental illness was viewed as governed by evil or obscure forces, and the mentally ill were looked upon as crazed by such weird influences such as moon rays. Lunatics or “moonstruck” persons, were appropriately kept in lunatic asylums. As recently as the latter part of the 19th century and the beginning of the 20th century, the institution of for the insane in Utica, New York, which was progressive by the standards of the time, was called the Utica Lunatic Asylum. The name reflected the prevailing attitude toward mental illness.

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« Dr. Philippe Pinel at the Salpêtrière », 1795 by Tony Robert-Fleury. Pinel ordering the removal of chains from patients at the Paris Asylum for insane women

Reforms in the treatment of the institutionalised insane were slowly introduced during the 19th century. In 1794, Philippe Pinel (1745 – 1826) was appointed the chief of hospitals for the insane in Paris, and managed to improve both the attitude toward and the treatment of the institutionalised insane. In the United States, Dorothea Dix (1802 – 1887) accomplished the most noticeable reforms in the treatment of the mentally ill. Beginning in 1841, Dix led a campaign to improve the condition of indigent, mentally ill persons kept in jails and in poorhouses. However, these reforms succeeded in improving only the physical surroundings and maintenance conditions of the mentally ill; legitimate treatment was minimal. [Even today, in 2019, the US seems to have more people with eccentric behaviours and with questionable mental stability, for example, Donald Trump, who has been singled out as being mentally ill by more than one. See: (1) The Dangerous Case of Donald Trump, (2) Trump Is ‘Mentally Ill’ Says Former Vermont Governor and Doctor Howard Dean, (3) American psycho? Donald Trump’s mental health is still a question, (4) Psychiatrist: Trump Mental Health Urgently Deteriorating & (5) Stanford’s Zimbardo asks: Is President Trump mentally ill?

Confidence in US

Around the world, favorability of the U.S. and confidence in its president decline / Source: Pew Research Center

The US has more women in prison than China, India & Russia combined

According to the International Centre for Prison Studies, nearly a third of all female prisoners worldwide are incarcerated in the United States of America. There are 201,200 women in US prisons, representing 8.8 percent of the total American prison population. / Source: Forbes

Most people in prison

Highest to Lowest – Prison Population Total / Source: World Prison Brief

Efforts to develop comprehensive treatments were plagued by various quacks, such as the pseudoscience developed by Mesmer that dealt with the “animal spirit” underlying mental illnesses [although it may be true today if expressed as a metaphorical description to some of the behavioural manifestations of some mental disorders in some individuals].

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« White Dogs and Tootsie Pops » by Marie Hughes

Similarly, the phrenology of Gall and Spurzheim advocated a physical explanation based on skull contours and localisation of brain functions – which was of course also wrong.

Gradually however, attempts were made to develop legitimate and effective techniques to treat emotional and behavioural abnormalities. One of the more productive investigations involved hypnotism and was pioneered by a French physician, Jean Martin Charcot (1825 – 1893). Charcot gained widespread fame in Europe, and the young Freud amazed by his abilities, studied under him, as did many other talented physicians and physiologists. He treated hysterical patients with symptoms ranging from hyper-emotionality to physical conversions of underlying emotional problems that the patient could not confront when conscious.

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Une leçon clinique à la Salpêtrière (1887) » with Jean Martin Charcot in Front (A Clinical Lesson at the Salpêtrière) par André Brouillet à l’Université Paris Descartes

Another French physician in Nancy, namely Hippolyte Bernheim (1837 – 1919), developed a sophisticated analysis of hypnosis as a form of treatment, using underlying suggestibility to alter the intentions of the patient. Finally, Pierre Janet (1859 – 1947), a student of Charcot, used hypnotism to resolve the forces of emotional conflict, which he believed were basic to hysterical symptoms. However, it was Sigmund Freud who went beyond the techniques of hypnotism to develop a comprehensive theory of psychopathology from which systematic treatments evolved.

 

A Biography of Sigmund Freud

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Sigmund Freud (1856 – 1939) / Image: Freud Museum London

Since psychoanalysis as we know it today is hugely influenced by the foundations laid by Sigmund Freud, it is worthwhile to have an understanding about the major points in his life. Sigmund Freud (1856 – 1939) was born on the 6th of May 1856 in Freiberg, Moravia, at that time a norther province of the Austro-Hungarian Empire, today a part of the Czech Republic.

Freud was the eldest of 8 children, and his father was a relatively poor and not very successful wool merchant. When his business failed, Freud’s father moved with his wife and children [as many jews are accustomed to migrating to better places in the quest for a better life and income] first to Leipzig and then to Vienna when Freud was 4 years old. The young Freud remained in Vienna for most of the rest of his life, and his precocious genius was recognised by his family, and he was allowed many concessions and favours not permitted to his siblings. For example, young Freud was provided with better lighting to read in the evening, and when he was studying, noise in the house was kept to a minimum so he would not be disturbed.

Freud’s interest were varied and intense, and he showed an early inclination and aptitude for various intellectual pursuits. Unfortunately, Freud was a victim of the 19th century Jew-dislike which was obvious and severe in central and Eastern Europe after the numerous accounts of Jews being banished from places all over Europe due to their occult and violent religious practices on Christian infants [e.g. human sacrifices] along with their known habits in monopolising the majority of the press businesses to then distort news and heritage to their agendas and economic advantage.

However, although Freud was an atheist and more scientifically minded, his Jewish birth precluded certain career opportunities, most notably an academic career in university research. Indeed, medicine and law were the only professions open to Vienna Jews.

Freud’s early reading of Charles Darwin intrigued and impressed him to the point that a career in science was most appealing. The closest path that he could follow for training as a researcher was an education in medicine. Hence, Freud entered the university of Vienna in 1873 at the age of 17. However, because of his interests in a variety of fields and specific research projects, it took him 8 years to complete the medical coursework that normally required 6 years.

Eel

In 1881, he received his doctorate in medicine. While at university, Freud was part of an investigation of the precise structure of the testes of eels, which involved his dissecting over 400 eels. Later, he moved on to physiology and neuroanatomy and conducted experiments examining the spinal cord of fish. While at Vienna, Freud also took courses with Franz Brentano, which formed his only formal introduction to 19th century psychology.

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After waiting for Freud for about 4 years, his fiancée, Martha Bernays, a jewish girl from a business family and the grand-daughter of a famous Rabbi in Hamburg, married him. While she did not show great interest in Freud’s intellectual pursuits, her younger sister Minna became a very close intellectual partner of Freud. Carl Jung one of Freud’s intellectual ally who would become one of his firmest critic would even later say that he learned from Minna that Freud was in love with her and their relationship was very “intimate” – although we have no factual confirmation of such. She was so close to the young couple, that she moved in with them in the 1890s to set up was has been “jokingly” called a “ménage a trois”. As for Martha, she was also a charmer, intelligent, well-educated and fond of reading who as a married woman ran her household efficiently and was almost obsessive about punctuality and dirt. Firm but loving with her children, French analyst René Laforgue said that she spread an atmosphere of peaceful joie de vivre through the household. Shortly after Freud’s wedding, he recognised that a scientific career would not provide adequate income, since anti-Jewish sentiments were strong around Europe and this worked against Jewish advancement in academia even if Freud himself was not a practising Jew or had any religious sentiments. So Freud reluctantly decided to begin a private practice. Although the young couple were very poor in the early years of their marriage, Freud was able to support his wife and his growing family, which eventually included 6 children. The early years in private practice were very difficult, requiring long hours for a meagre financial reward that basically did not challenge him. Freud was also an atheist and did not want psychoanalysis to be seen as a purely Jewish endeavour, and his close network although were mainly Jewish later slowly grew to incorporate European intellectuals where some of the most significant would disagree with some of his assumptions and leave his circle after keeping only a few of his fundamental concepts about the theory of mental life.

During his hospital training, Freud had worked with patients with anatomical and organic problems of the nervous system. Shortly after starting private practice, he became friendly with Josef Breuer (1842 – 1925), a general practitioner who had acquired some local fame for his respiration studies. This friendship provided needed stimulation for Freud, and they began to collaborate on several patients with nervous disorders, most notably the famous case of Anna O., an intelligent young woman with severe, diffuse hysterical symptoms. In using hypnosis to treat Anna O., Breuer noticed that some specific experiences emerged under hypnosis that the patient could not recall while conscious. Her symptoms seemed to be relieved after talking about these experiences under hypnosis. Breuer treated Anna O. daily for over a year, and became convinced that the “talking cure”, or “catharsis”, involving discussion of unpleasant and repulsive memories revealed under hypnosis, was an effective method in alleviating her symptoms. Unfortunately, Breuer’s wife became jealous of the relationship; that would later be called “positive transference of emotional feelings to the therapist” [this would later be explained as patients falling in love with the new object at which they had redirected feelings and desires retained in childhood] at characteristic stages of therapy, this looked suspicious to her. As a result, Breuer terminated his treatment of Anna O. Freud was also very professional with his clients and never had any mistresses or took advantage of his female patients.

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Jean-Martin Charcot (1825 – 1893) / Charcot first began studying hysteria after creating a special ward for non-insane females with « hystero-epilepsy ». He discovered two distinct forms of hysteria among these women: minor hysteria and major hysteria. His interest in hysteria and hypnotism « developed at a time when the general public was fascinated in ‘animal magnetism’ and ‘mesmerization' », which was later revealed to be a method of inducing hypnosis.
Charcot argued vehemently against the widespread medical and popular prejudice that hysteria was rarely found in men, presenting several cases of traumatic male hysteria. He taught that due to this prejudice these « cases often went unrecognised, even by distinguished doctors » and could occur in such models of masculinity as railway engineers or soldiers. Charcot’s analysis, in particular his view of hysteria as an organic condition which could be caused by trauma, paved the way for understanding neurological symptoms arising from industrial-accident or war-related traumas.

In 1885, Freud received a modest grant that allowed him to go to Paris to study with Jean-Martin Charcot for 4 and half months. During that time he not only observed Charcot’s method of hypnosis [which he never managed to master as Charcot did] but also attended his lectures, learning about the master’s views on the importance of unresolved sexual problems in the underlying causality of hysteria. When Freud returned to Vienna, he gave a report of his work with Charcot to the medical society, but its cold reception left him with resentment that affected his future interactions with the entrenched medical establishment and its rigid and reductionist methods at understanding and solving the problems of the mind.

Freud continued his work with Breuer on hypnosis and catharsis, but gradually abandoned the former in favour of the latter, being not very gifted with hypnotic techniques, but also for 3 major reasons regarding its effectiveness as a treatment with general applicability. First, not everyone can be hypnotised; hence its usefulness is limited to a select group. Second, some patients refuse to believe what they revealed under hypnosis, prompting Freud to conclude that the patient must be aware during the step-by-step process of discovering memories hidden from their accessible consciousness. Third, when one set of symptoms were alleviated under hypnotic suggestibility, new symptoms often emerged. Freud and Breuer were moving in separate directions, and Freud’s increasing emphasis on the primacy of sexuality as the key to psychoneurosis contributed to their break. Nevertheless, in 1895 they published Studies on Hysteria, often cited as the first work of the psychoanalytic movement, although it sold only 626 copies during the following 13 years – perhaps due to the lack of sophistication and interest in the workings of the mind at that particular point in history, or the level of the academic discussions that may not have been adequate for the intellect of the average mind at the time.

Freud’s preferred method of treatment, catharsis, involves engaging with patients and encouraging them to speak of anything that comes [occupies] their mind, regardless of how discomforting or embarrassing it might be. This “free association” took place in a relaxed atmosphere, usually on the classic psychologist couch in a reclined position to promote comfort. The main reason behind the logic of catharsis and free association is that – like hypnosis – it would allow hidden thoughts and memories to manifest in consciousness. However, in contrast, to the method of hypnosis, the patient would be aware of these emerging recollections. Another ongoing process during free association is “transference”, which involves emotionally laden experiences that allow the patient to relieve earlier, repressed episodes. Since the psychoanalyst is often part of the transference process [as mentioned earlier where the repressed emotions are often redirected onto] and is often the object of emotions, Freud recognised transference as a powerful tool to assist the patient in resolving sources of anxiety.

In 1897, Freud began a self-analysis of his dreams, which evolved into another technique important to the psychoanalytic movement. In the analysis of dreams, Freud distinguish between the manifest content [the actual depiction of the dreams] and the latent content, which represented the symbolic world of the patient. In 1900, he published his major work, The Interpretation of Dreams. Although it sold only 600 copies in eight years, it later went through eight editions in his lifetime. In 1901, he published The Psychopathology of Everyday Life, the book in which his theory began to take shape. Freud argued that the psychology of all people, not only those with neurotic symptoms, could be understood in terms of the unconscious forces in need of resolution.

When his reputation as a pioneer in psychiatry started to grow due to his prolific writings, Freud attracted admiring followers, among them was the notable Carl Jung. In 1909, G. Stanley Hall, president of Clark University, invited him to the United States to give a lecture series as part of that institution’s 20th anniversary. The lectures were published in the American Journal of Psychology and later in book form, serving as an appropriate introduction to psychoanalytic thought for American audiences.

As psychoanalysis was perceived as radical by the medical establishment, early believers form their own associations and found the journals to disseminate their competing views. However, Freud’s demand for strict loyalty to his interpretation of psychoanalysis led to some discord within the movement [perhaps for the betterment of the field itself as many branches kept the fundamental concept of unconscious (Id), pre-conscious (SuperEgo), and conscious (Ego) but fused other theoretical and scientific perspectives to explain and treat a range of mental illnesses]. Carl Jung broke away in 1914, so that by the following year, three rival groups existed within the psychoanalysic movement. Nevertheless, Freud’s views continued to evolve. Impressed by the devastation and tragedy of World War I, Freud came to view aggression, along with sexuality, as a primal instinctual motivation. During the 1920s Freud expanded psychoanalysis from a method of treatment for mentally ill or emotionally disturbed persons to a systematic framework for all human motivation and personality.

In 1923, Freud developed cancer of the jaw and experienced almost constant pain for the remaining 16 years of his life. He underwent 33 operations and had to wear a prosthetic device. Throughout this ordeal however, he continued to write and see patients, although he shunned public appearances. With the rise of Hitler and the anti-Jewish sentiments that arose with his campaigns with the National Socialists, Freud’s works were unfortunately singled out as they were not seen as a scientific endeavour but rather as a Jewish science, and his books were burned throughout Germany. However, Freud resisted fleeing from Vienna. When Germany and Austria were politically united in 1938, the Gestapo began harassing Freud and his family. President Roosevelt indirectly relayed to the German government that Freud is an intellectual who must be protected. Nevertheless, in March 1938 some thugs invaded Freud’s home. Finally, through the efforts of friends, Freud was granted special permission, but only after promising to send for his unsold books in Swiss storage so that they could be destroyed. After he signed a statement saying that he had received good treatment from the police, the German government allowed him to leave for England, where he died shortly after, on September 23, 1939.

 

An overview of the Psychoanalytic System based on Freud’s Research

Before our in-depth examination of psychoanalytic theory, it is important to recognise that the theory has an unusually broad focus. Psychoanalysis contains a theory of personality, but it also offers theoretical tools for understanding culture, society, art and literature. It is also a clinical theory that aspires to explain the nature and origins of mental disorders, and that is associated with an approach to their treatment. To give some more sense to Freud’s breadth, consider that he wrote on topics as diverse as the meaning of dreams and jokes, the origins of religion, Shakespeare’s plays, the psychology of groups, homosexuality, the causes of phobias and obsessions, and much more besides. Even as a theory of personality, psychoanalysis is primarily an account of the processes and mechanisms of the mind, rather than an account of individual differences.

In addition to its breadth of focus, the psychoanalytic theory has many distinct components that have also been modified and explored by a range of skilled psychoanalysts, making it hard to integrate into a single unitary model of the mind since they are inter-connected in complex ways.

Freud’s views evolved continually throughout his long career in the collective result of his extensive writings as an elaborate system of personality development. Personality was described in terms of an energy system that seeks an equilibrium of forces. This homeostatic model of human personality was determined by the constant attempt to identify appropriate ways to discharge instinctual energies, which originate in the depths of the unconscious. The structure of personality, according to the psychoanalytic model consists of a dynamic interchange of activities energised by forces that are present in the person at birth. This homeostatic model was consistent with the prevailing views of 19th-century science, which saw the mechanical relations of physical events studied by physics as the term of scientific inquiry. Freud’s model for psychoanalysis translated physical stimuli to psychic energies or forces and retained an essentially mechanical description of how such forces interact.

As the writings on the dpurb.com website are the foundations for the Organic Theory of the mind, we are going to be focused not on the later structural model which repositioned the Unconscious, Conscious and Pre-Conscious across the Id, Ego and SuperEgo, but with the first topographic model (1900 – 1905) adopted by both Carl Jung and Jacques Lacan. This model, has been more influential and is more flexible in accommodating competing view points about the structure of mental life across individuals.

The topographic model refers to the levels or layers of mental life. Freud proposed that mental content – ideas, wishes, emotions, impulses, memories, and so on – can be located at one of the three levels: Conscious (later known as the Ego), Preconscious (SuperEgo), and Unconscious (Id). It is important however, to understand that Freud use these terms to describe degrees of awareness and unawareness, but also to refer to distinct mental systems with their own distinct laws of operation. Unconscious cognition is categorically different from Conscious cognition, in addition to operating on mental content that exists beneath awareness. To convey this point, the three levels of the topographic model was referred to as the ‘systems’ Cs., Pcs., and Ucs.

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The Conscious (which would later be known as Ego with a partial unconscious side, and also “Le Moi” in Lacanian Theory)

Consciousness is merely the proverbial ‘tip of the iceberg’ of mental activity. The contents of the Conscious are simply the small fraction of things that the person is currently paying attention to: objects perceived, events recalled, the stream of thought that we engage in as a running commentary on everyday life. [This is the main focus of most other branches of Psychology such as Biological Psychology and Cognitive Psychology]

 

The Preconscious (which would later be known as the Super-Ego, le « Grand Autre » in Lacanian Theory)

Of course, not all of all mental life happens under the spotlight of awareness and attention. There are many things to which we could readily pay attention to but do not, such as ideas or plans we have set aside or memories of what we were doing last week or yesterday. Without any great effort these things or events, which in the present are out of consciousness, can be made conscious. Those form the domain of the Preconscious.

The boundary between the Conscious (Ego) and the Preconscious (Super-Ego) is a permeable one. Thoughts, memories and perceptions can cross without great difficulty according to the momentary needs and intentions of the individual. They also share a common mode of cognition, which in psychoanalysis is known as the ‘secondary process’. Secondary process cognition is the sort of everyday, more or less rational thinking than generally obeys the laws of logic.

 

The Unconscious (which would later be known as the Id, L’inconscient or the « Ça » in Lacanian Theory)

The Unconscious (Id) is perhaps one of the most celebrated theoretical concepts in psychoanalysis’ legacy. However, Freud did not invent or discover the unconscious as is sometimes claimed – versions of the unconscious had been floating around intellectual circles for some time – but Freud gave it a much deeper theoretical analysis than anyone before him. Freud distinguished between mental contents and processes that are descriptively unconscious and those that are dynamically unconscious. The descriptively unconscious simply exists outside consciousness as a matter of fact, and therefore include Preconscious material that can become conscious if it is attended to. Freud’s crucial contribution was to argue that some thoughts, memories, wishes and mental processes are not only descriptively unconscious, but also cannot be made conscious because of a countervailing force keeps them out of awareness. In short, mental life that is dynamically unconscious is a subset of what is descriptively unconscious, one whose entry to consciousness is actively thwarted. The Freudian unconscious corresponds to the dynamic unconscious in this sense.

Freud held that the Unconscious contains a large but unacknowledged proportion of mental life that operates according to its own psychological laws. The barrier between the Unconscious (Id) and the Preconscious (SuperEgo) is much more fortified and difficult to penetrate than the border between the Preconscious (Super-Ego) and Conscious (Ego). In addition, it is policed by a mental function that Freud likened to a “censor”. The censor’s role is to determine whether the contents of the Unconscious would be threatening / objectionable or socially unacceptable to the person if they became conscious. If the censor judges them to be dangerous in this type, the person will experience anxiety without knowing what caused it. In this case, these thoughts become wishes and so on, and will be normally be repelled back into the Unconscious, in a process referred to asRepression” [it is fundamental and very important to understand that Repression is something else than a judgement which rejects and chooses, repression is unconscious]. Unconscious material, by Freud’s account, has an intrinsic force propelling it to become conscious. Consequently, repression required an active opposing force to resist it, just as effort is required to prevent a surf board made of white foam to rise to the surface when it is submerged in the ocean.

Under the constant pressure of Unconscious material bubbling towards the Preconscious, the censor cannot possibly bar entry to everything. Instead, it allows some Unconscious material to cross over the barrier after it has been transformed or disguised in some way so as to be less objectionable and more socially acceptable. This crossing might take the form of a relatively harmless impulsive behaviour, or in the form of private fantasy, the telling of a joke, or in a slip of the tongue, where the person says something ‘unintentionally’ that reveals to the trained eye and mind the repressed concerns and wishes [such as that of a psychoanalyst – as Jacques Lacan proposed: repression can take the form of a metaphor and the brilliant psychoanalyst must be able to decipher a chain of clues with a great deal of verbal dexterity where crossword puzzles may help in training]. Psychoanalytic training teaches how phenomena such as these can be interpreted, the process that involves uncovering the unconscious material that is concealed within their “disguises” [i.e. forms].

To Freud, dreams represent a particularly good example of the disguised expression of the Unconscious wishes. They offered, he wrote, “the royal road to the Unconscious”. One reason for this is that during sleep, the sensor relaxes and allows more repressed Unconscious material to cross the barrier. This material, transformed into a less threatening form by a process referred to as the “dream-work”, then takes the shape of a train of images in the peculiar form of consciousness that we call dreaming. It is believed, that each dream has a “latent content” of Unconscious wishes that is transformed into the “manifest content” of the experienced dream. This transformation has to allow the Unconscious wishes to be fulfilled while concealing the elements of threat they contain. If the latent content is not concealed sufficiently through the “dream-work” process, the sleeper will register the threat and be awoken [sometimes in shock and sweat]. To avoid this the dream-work may alter the identities of the people represented in a wish. For example if a person has an Unconscious wish to harm a loved one, the dream work might produce a dream in which the individual instead harms someone else or in which the loved one is harmed by another person. Neutralised in this way, the Unconscious wish finds conscious expression.

Dreams also showcase the distinct form of thinking that operates in the Unconscious.Primary processthinking, unlike the secondary process than governs the Conscious (Ego) and Preconscious (Super-Ego), shows no respect for the laws of logic and rationality. In primary process thinking, something can stand for something else, including its opposite, and can even represent two distinct things at once. Contradictory thoughts can coexist and there is not orderly sense of the passage of time or of causation. Basically, primary process thinking captures the magical, chaotic quality of many dreams, the mysterious images that seems somehow significant, the fractured storylines, the impossible and disconnected events. To Freud, dreams are not simply night-time curiosities, but reveal how the greater part of our mental life proceeds beneath the shallows of conscience.

 

Foundations of the later “Structural” model: concepts to consider and synthesise with the Topographic Model

We are now going to have a look at the later version of Freud’s psychoanalytic theory where the Unconscious [this time referred to as the Id] is still the fundamental concept, however decades later in 1923, another 3-way dissection of the mind was proposed. This time Freud called it the Psychic Apparatus and the 3-way dissection of the mind was defined in terms of distinct mental functions instead of levels of awareness and their associated processes. In original German, the terms das Es (Id), Ich (Ego) and Über-ich (Super-Ego) were used. As we take a look at these structures, it is important to remember that they were not proposed as real underlying entities, but rather as a sort of conceptual shorthand for talking about different kinds of mental processes. Our aim here is to synthesise the logical concepts of the Structural Model with the earlier Topographic Model of the Unconscious (Id), the Conscious (Ego) and the Preconscious (Super-Ego), however although it is convenient to talk about the Id, Ego and Super-Ego “doing” such-and-such or being “in charge of” so-and so, it is important to remember that they were not intended to refer to distinct sub-personalities within the individual.

Modèle_Structurel_Id(LeCa)_Ego(Moi)_SuperEgo(Surmoi)_IcebergModel_dpurb

The Id (Unconscious, das Es / Inconscient / Le Ça)

The Id [completely/dynamically unconscious] represents the part of the personality that is closely linked to the instinctual drives that are the fundamental sources of motivation in Freudian theory. According to Freud, these drives are chiefly sexual and aggressive in nature. On one hand we have the “life instincts” concerned with preserving life and binding together new “vital unities”, the foremost expression of this concern being loving sexual union. Opposed to these life instincts, on the other side, we have the set of “death instincts”, whose corresponding concern is with breaking down life and destroying connections, its goal is a state of entropy or nirvana, where there is a complete absence of any form of tension [motivation] – the most obvious form of these instincts were aggressiveness expressed inward towards the self or outward towards others. Freud proposed that the instinctual drives were powered by a reservoir of instinctual “psychic energy” grounded in basic biological processes. The sexual form of this energy was referred to as libido. Although Freud proposed that the unconscious Id is a biological underpinning, its contents are psychological phenomena such as wishes, ideas, intentions, and impulses. These phenomena are therefore sometimes described as “instinct- derivatives”. Some of these phenomena are innate, whereas others have been consigned to the Id by the process of repression. All of the Id’s contents, however are unconscious. Freud proposed that the Id operated according to what he called the “pleasure principle”. Simply stated, this principle states that the Id’s urges strive to obtain pleasure and avoid “unpleasure” without delay. Pleasure, in Freud’s understanding, represented a discharge of instinctual energy which is accompanied by a release of tension. In short, the Id strives to satisfy its drives enabling immediate, pleasurable release of instinctual energy. It is the most primitive and least accessible structure of personality. As originally described by Freud, the Id is psychic energy of an irrational nature and sexual character, which instinctually determines unconscious processes. The Id is not in contact with the environment, but rather relates to the other structures of personality that in turn must mediate between the Id’s instincts and the external world. Immune from reality and social convention, the Id is guided by the pleasure principle, seeking to gratify instinctual libidinal needs either directly, through a sexual experience, or indirectly, by dreaming or fantasizing. The latter, indirect gratification was called the primary process. The exact object of direct gratification in the pleasure principle is determined by the psychosexual stage of the individual’s development [as explained in 3rd part of the essay on The 3 Major Theories of Development].

 

The Ego (Conscious & partially unconscious, Ich / Le Moi)

The Ego, is another mental function and complicates this picture of immediate gratification. This “psychic agency” arises over the course of development as the child learns that it is often necessary and desirable to delay gratification. The bottle or breast does not always appear the instant that hunger is first experienced, and sometimes it is better to resist the urge to urinate at the bladder’s first bidding if one is to avoid the unpleasure of wet pants, embarrassment, and a parent’s howls of dismay. The Ego, often called the “executive” of personality because of its role in channeling Id energies into socially acceptable outlets [ego is believed to start developing between the ages of 1 and 2 as the child confronts the environment]. The Ego crystallises out this emerging capacity for delay, and in time becomes a restraint on the Id’s impatient striving for discharge. However, it cannot be an inflexible restraint. Its task is not to delay the fulfilment of wishes and impulses endlessly, but to determine when and how it would be most sensible or prudent to do so given the demands of the external environment at a particular time. It operates, that is, on the “Reality principle”, which simply requires that the Ego regulate the person’s behaviour in accordance with external conditions [at a given time or place according to certain rules or laws or conventions, and of course this changes as society redefines “reality” in terms of what it acceptable and not]. Freud emphasized that the Ego is not the dominant force in the personality [unlike Ego psychologists in the US has stated], although he believed it should strive to be. A famous statement of Freud regarding the goal of Psychoanalytic treatment is “Where Id was, there Ego shall be”. By his account, the Ego not only emerges out of the Id in the course of development – beforehand, the infant is pure Id [instinctive and irrational] – but it also derives all of its energy from the Id. Freud had a gift for metaphor, and he likened the Ego’s relation to the Id as a rider’s relation to a wilful horse. The horse supplies all of the pair’s force, but the rider may be able to channel it in a particular direction. Fortunately, this “rider” has a repertoire of skills at its disposal. Freud proposed that the Ego could employ a variety of “defence mechanism” in the service of the reality principle. These mechanisms come in a diverse range, and all represent operations that the Ego performs to deal with the threats to the rational expression of the person’s desires, whether from the Super-Ego or the external environment. These Ego defence mechanisms are common processes in everyday mental life, and many of them are carried out by the Ego unconsciously, showing that there is an unconscious part in the Ego. The Ego being governed by the reality principle, is aware of environmental demands and adjusts behaviour so that the instinctual pressures of the id are satisfied in acceptable ways, and the attainment of specific objects to reduce libidinal energy in socially appropriate ways was called the “secondary process” [the “primary process” being the Unconscious (Id)]. Some of the most well known defence mechanisms are denial, isolation of affect, projection, reaction formation, repression and sublimation.

 

The Super-Ego (Conscious & partially unconscious, Über-ich / Le Surmoi / L’Autre / Le Grand-Autre)

Finally, the differentiation of the structures of personality, called the Super-Ego, is believed to start appearing by the age of 5. In contrast to the Id and Ego, which are internal developments of personality, the Super-Ego is an external imposition. That is the Super-Ego is the incorporation of moral standards perceived by the Ego from some agent of authority in the environment, usually an assimilation of the parents’ views as the child develops – both positive and negative aspects of these standards. The Super-Ego’s emergence complicates the task of the Ego in regulating the expression of the Id’s impulses in response to demands and opportunities of the external environment. The Super-Ego represents an early form of conscience, an internalised set of moral values, standards, and ideals. These moral precepts are not the sort of flexible, evolving, reasoned, and discussable rules of conduct that we tend to imagine when we think of adult morality, however, instead they tend to be relatively harsh, absolute and punishing; adult morality as refracted through the immature and fearful mind of a child. The Super-Ego therefore represents the shrill voice of societal rules and restrictions, a voice that condemns and forbids many of the sexual and destructive wishes, impulses and thoughts that emerge from the Id. The positive moral code is the Ego ideal, i.e. a representation of behaviour for the individual to emulate. The conscience embodies the negative aspect of the Super-Ego, and determines which activities are to be taboo. Conduct that violates the dictates of the conscience produces “guilt” in healthy individuals. Hence, the Super-Ego and the Id are in direct conflict, leaving the Ego to mediate. The Ego now becomes the servant of three masters: the Id, the Super-Ego and the External Environment [Societal Rules]. It is now not enough to reconcile what is desired with what is possible under the circumstances because now the Ego also needs to take into consideration what is socially prohibited and impermissible. Instinctual drives must still be satisfied; which is a constant, however the Ego now attempts to satisfy them in a way that is flexibly “realistic” – that is, in the person’s best interests under current conditions – but also “socially” permitted. These prohibitions are often very unreasonable and inflexible, rejecting any expression of the drive with an unconditional “NO”, either because the moral structures of a particular “culture” are intrinsically rigid, atavistic or unsophisticated, or because the child’s internalisation of these structures is simply black-and-white, without any grey area to compromise for an adequate expression of the drive. Thus, the Super-Ego imposes a pattern of conduct that results in some degree of self-control through an internalised system of rewards and punishments.

Given the demands that it faces, the Ego can either find a way to express the Id’s desires successfully, or its attempts to arbitrate can fail. In this case, psychological trouble is likely to follow. If the Id wins the struggle, and the desire finds expression in a more-or-less unaltered and primitive form, the person may experience guilt or shame: the Super-Ego’s sign that it has been violated, and may also have to pay the price of a short-sighted, impulsive action. If on the other hand, the Super-Ego wins the struggle and dominates a person excessively, that individual may become overly rigid, rule-bound, uncreative, unquestioning, anxious and joyless. The forbidden desires may well go “underground” and manifest themselves in symptoms such as anxieties, compulsions or in occasional “out-of-character” impulsive behaviour or emotion.

 

Intrapsychic Conflict: the root of personality

The major motivational constructs of Freud’s theory of personality was derived from instincts, defined as biological forces that release mental energy. Hence, from the account of the Unconscious (Id), the Conscious [and partly unconscious, Ego) and the Preconscious (Super-Ego), it implies that conflict within the mind’s opposing forces is inevitable, because the demands of society – or “civilisation” – are generally opposed to our natural instincts and drives. Indeed, intrapsychic conflict is one of the fundamental and defining concepts of psychoanalysis. Conflict within the mind is at the root of personality structure, mental disorder, and most psychological phenomena [e.g. artistic expressions of various forms]. The goal of personality is to reduce the energy drive through some activity acceptable to the constraints of the Super-Ego [Preconscious].

Freud classed inborn instincts to life (eros) and death (thanatos) drives. Life instincts involve self-preservation and include hunger, sex and thirst. The libido is that specific form of energy through which life instincts arise in the Id. The death instinct (Thanatos) may be directed either inwards, as in suicide or masochism, or outwards, as in hate and aggression. The notion that personality equilibrium must be maintained by discharging energy in acceptable ways, leads to anxiety which plays a central role. Essentially the view is that anxiety is a diffuse fear in anticipation of unmet desires and future evils. Given the primitive character of Unconscious (Id) instincts, it is unlikely that primary goals are ever an acceptable means of drive reduction; rather they are apt to give rise to continual anxiety in personality. Freud described three general forms of anxiety.

(i) Reality (or Objective) Anxiety
(ii) Neurotic Anxiety
(iii) Moral Anxiety

Reality or objective anxiety, is a fear of the real environmental danger [e.g. heights, depth, fire, etc] with an obvious cause; such fear is appropriate as it has survival value for the organism. Neurotic anxiety comes about from the fear of potential punishment inherent in the goal of instinctual gratification. It is a fear of punishment for expressing impulsive desires. Finally, moral anxiety is the fear of the conscience through guilt or shame in healthy individuals. In order to cope with anxiety, the Ego develops defence mechanisms, which are elaborate, largely unconscious processes that allow a person to avoid unpleasantness and anxiety-provoking events. For example, an individual may avoid facing anxiety by self-denial, conversion [whereby the anxiety caused by repressed impulses and feelings are ‘converted’ into a physical complaint such as a cough or feelings of paralysis], or projection, or may repress thoughts that are a source of anxiety into the unconscious. Many defence mechanisms are described in the psychoanalytic literature, which generally agrees that although defence mechanisms are typical ways of handling anxiety and maintaining a sense of psychological stability, they must be recognised and controlled by the individual himself/herself for psychological health.

Denial Refusing to acknowledge that some unpleasant or threatening event has occurred; common in grief reactions
Isolation of Affect Mentally severing an idea from its threatening emotional associations so that it can be held without experiencing its unpleasantness; common in obsessional people
Projection Disavowing one’s impulses thoughts and attributing them to another person; common in paranoia
Reaction formation Unconsciously developing wishes or thoughts that are opposite to those that one finds undesirable in oneself; common in people with a rigid moral codes
Repression Repelling threatening thoughts from consciousness, motivated forgetting; common in post-traumatic reactions
Sublimation Unconsciously deflecting sexual aggressive impulses towards different, socially acceptable expressions; central to artistic creation and sports.

Table 1: A List of The Most Common Defence Mechanisms

Freud placed great emphasis on the development of the child because he was convinced that neurotic disturbances manifested by his adult patients had origins in childhood experiences. And as the last model proposed by Freud, the Genetic Model, explains, the psychosexual stages are characterised by different sources of primary gratification determined by the pleasure principle. Freud basically wrote that the child is essentially autoerotic. The genetic model has been previously described in the 3rd section of the essay, The 3 Major Theories of Childhood Development. [Please refer for more details]

However, the genetic model in psychoanalysis has been extensively revised and many of the concepts have given way to other theories [such as the Bowlby’s Theory of Attachment] nowadays that consider other sides in the development of personality. Other theories of peronality have also shown how personality continues to evolve and only stabilises around the age of 30. However, the genetic model of Freud laid the groundwork for other theorist such as John Bowlby and Mary Ainsworth who based their guiding principles to uncover the theory of attachment on pre-oedipal developments first mentioned by Sigmund Freud. These attachment types have been discussed in the Essay, The 3 Major Theories of Childhood Development, and although it may not be completely true for all people, the logic behind the psychosexual stages should always be considered to some extend when analysing clients along with attachment types – not to forget to assess the self-reflective abilities of the person, since this has been proven to have more impact on self-adjustment related to adult personality, emotional intelligence and attachment types.

 

The Relationship between the Topographic Model and the Structural Model

It is important to assimilate the knowledge from the structural model and synthesise them with the topographic model. It can be seen that although the later model is conceptually distinct from the first model, they do map onto one another to some degree. The content of the Id, of course, lies firmly within the Unconscious, and is forbidden from entry to the consciousness unless disguised in the form of dreams, slips of the tongue, symptoms, and so on. However the Ego is not completely conscious unlike many ego psychologist may claim along with cognitive psychologist, as it has a strong Unconscious component, given that a great deal of psychological defence mechanisms are conducted instantly out of awareness, and hence is sometimes inaccessible to introspection by the patient – hence requiring a skilled psychoanalyst to guide therapy and treatment. The Super-Ego also has an Unconscious fraction, reflecting as it does and often “primitive”, and irrationally punishing through rigid morality – at least as much as it reflects our reasoned beliefs and principles. Although many concepts have been revised and alternative treatments relating to mental illness have also been devised by other schools of thought in psychology, the sheer complexity and uniqueness of the psychoanalytic system has formed a remarkable achievement. Indeed, Freud even had to invent new terminology to express his thoughts, and these terms have become an accepted part of our vocabulary.

Psychisme: Les théories de Freud ont-elles évolué? (2013)

 

Psychoanalytic Evidence: From the perspective of Empirical Methodology (Mainstream Science)

Freud ardently believed along with all good psychoanalysts that psychoanalysis is a science, not an empirical science, but a science of the mind that slices not with blades or questionnaires, but with concepts through the linguistic and philosophical realm of a patients subjective reality. It is also fair to consider that Freud himself was an accomplished biological scientist before he developed psychoanalytic theories. Biological ideas are interwoven in his work, as is his concepts of drive, instinct, and psychic energy. Nevertheless, the methods that he used to obtain evidence for the psychoanalytic theory were very different from the reductionist and empirical methods used by the government institutions, laboratory scientists or the statistical psychologists with their quantified questionnaires exploring basic “traits”. As an anatomist and physiologist, Freud made systematic observations of living and dead organisms, and conducted controlled empirical experiments. Hence, he must have come to the same conclusion as ourselves, which is, mental life cannot be fully explained by the mechanical explanations, although a lot can be learnt from understanding the physiology of the brain, but the “software” itself, that generates the mind, is an entity that empirical science comes short in terms of its methodologies. Hence, as a psychoanalyst, Freud introspected and speculated about his own mental life, and listened closely to what his patients told him during sessions of psychoanalytic therapy. It is quite clear, that dissecting an eel is completely different from dissecting a personality with all its complexities, and that observing the stream of one’s consciousness or another’s speech is very different from conducting a controlled experiment with observable variables. So, psychoanalytic evidence is clearly unlike the evidence on which most “hard physical sciences” are based.

However, it is important to understand that the critique of psychoanalysis from the methodology of empirical science may not be rational. Because psychoanalysis was never intended to be a mechanical science, although it learns from neuroscience and cognitive-psychology of certain very basic aspects of the physiology of the brain and its functions. These questions about Empirically Supported Treatment (EST) came to the forefront of psychotherapy literature in 1993, when Division 12 of the American Psychological Association worked to publish a list of criteria for what constitutes EST (Chambless, et al., 1996; Task Force on Promotion and Dissemination of Psychological Procedures, 1995; Taskforce on Psychological Intervention Guidelines, 1995). A list of treatments were published that we empirically supported and very few psychodynamic treatments were included, nor were interpersonal or humanistic therapy included. Not surprisingly, these guidelines and list became anything but unifying for psychotherapists and psychotherapy researchers.

Westen, Novotny and Thompson-Brenner (2004) made some important critiques of the literature on ESTs. They noted that ESTs are often designed for a single, Axis I disorder, and patients are screened to maximise their homogeneity and to minimise their diagnostic comorbidity. Treatments are manualised and brief, and outcomes are assessed often by reductions in the primary symptom reduction for that particular disorder. Westen et al. suggested that EST researchers always tend to assume the following:

  • Psychopathology is highly malleable
  • Most patients can be treated for a single problem or disorder
  • Psychiatric disorders can be treated without much attention to underlying personality factors
  • Experimental methodology used to develop ESTs has ecological validity in clinical practice

Westen et al. (2004) basically contended that these assumptions are not valid, not to say wrong. There is considerable diagnostic comorbidity, making most patients ineligible to participate in EST research trials. There also is considerable stability of psychopathology of psychiatric symptoms, even after “successful” completion of EST. And clinicians of all theoretical orientations see patients well beyong the time allotted in treatment manuals (see Morrison, Bradley, & Westen, 2003; Thompson-Brenner, Glass, & Westen, 2003; Westen & Morrison, 2001 for an excellent review of these issues).

Norcross (2002a) offered an additional perspective on why the EST literature has been so controversial. First, he explained that EST research rarely addresses the fact “that the therapist is a person, however much he may strive to make himself an instrument of the patient’s treatment” (Orlinsky & Howard, 1977, p.567 as cited by Norcross 2002a). This idea has been demonstrate very well in empirical literature. For example, Wampold (2001) concluded in a meta-analysis of psychotherapy studies that the qualities of the therapist play a much stronger role in the outcome of treatment that does the treatment itself. Second, Norcross stated that therapy research has savagely neglected the important question of studying the therapy relationship. Instead, the focus has been more on the application and mastery of a technique (not a relationship). Third, who the patient is affects treatment outcome. As attention has been directed towards the study and implementation of psychotherapy techniques to different categories of disorders, small attention has been given to the patient characteristics that affect outcome, such as comorbid conditions, capacity for insight, and a history of interpersonal relatedness.

Psychoanalytic and psychodynamic therapies certainly are related to these issues. Analytic and Dynamic models of therapy are very focused on the behaviour and qualities of the therapist, with special attention to issues of the therapeutic alliance, neutrality, transference, and countertransference.

Freud's Couch at Freud Museum London

The couch that started everything: Freud’s psychoanalytic couch at the Freud Museum in London

It is important to also consider that one’s training in how to conduct psychoanalytic or psychodynamic psychotherapy is focused on how therapists present themselves and how patients respond to this. Such a focus automatically puts the therapeutic alliance at the centre of attention, something that has taken on more interest over the years (Fairbairn, 1952; Greenberg, 1986, 2001a; Pine, 1998; Stolorow, Atwood & Brandchaft, 1994; Wallerstein, 2002). Psychoanalysts have also recognised that the personality and qualities of the patient affect how therapy should be conducted (e.g., Gabbard, 2000, 2004); that is, one approach to working with patients does not fit all patients. Furthermore, many psychotherapists have been reluctant to allow their therapy relationships to be subject to empirical investigation (Bornstein, 2005), as a form of respect for the privacy of their clients, making it very hard to provide more objective data that the support the validity of psychoanalysis. In contrast, other schools of thoughts derived from the behavioural school and the medical fields have very willingly offered their data for empirical investigations.

Often accompanying this philosophical criticism regarding scientific testability is a factual criticism that psychoanalysts have seldom tried to test their theories scientifically. This criticism may have some truth to it, however many psychoanalysts have responded to the call for more scientific inquiry by asserting that it is unnecessary and that clinical evidence of the treatments curing mental illness of various types is quite sufficient.

FIGURE B - SUCESS RATES WITH ADULTS & CHILDREN

Success Rates of Psychotherapy with adults and children, and Therapy from other schools of thought [traditions] based on Effect Sizes from Meta-analyses / Source: dpurb.com

Other psychoanalysts have argued that scientific support for their theories is irrelevant. Psychoanalysis, they suggest, is not an empirical science, but a science of subjective experience and linguistic dissection, so it is inappropriate to judge it by the mainstream reductionist empirical scientific standards of modern day academia.

Many see psychoanalysis as a “hermeneutic” discipline, an approach to interpretation which is rather like a school of literary criticism or biblical scholarship. To them, psychoanalytic theory is a way to decipher mental life, an interpretative technique for uncovering meaning. Its goal, they say, is to understand psychological phenomena in terms of their underlying reasons rather than explaining them as objective science in terms of causes. Some have gone so far as to suggest that the goal of psychoanalytic understanding is not to ascertain literal or scientific truth – for example, what “truly happened in a person’s past to make them the way they are today” – but instead to formulate “narrative truth”, a story that gives coherent meaning to the person’s experiences [from their perspective in terms of what matters to them] (Spence, 1980).

LePromeneurSolitaire-dpurb-com-1200

Photographie: Danny D’Purb © 2018

It would also be fair to acknowledge that there is something quite “special” about psychoanalytic evidence, for all its empirical flaws. A completed psychoanalytic treatment may sometimes [depending on the type of patient] occupy four or five sessions each week over a period of several years, amounting to perhaps 1000 hours in which the analyst listens closely to the patient’s innermost thoughts. These thoughts, often too intimate and raw to be shared even with loved ones, range widely over the patient’s personal history and lived experiences. They are recounted in a wide variety of mood-states and frames of mind. These millions of spoken words and feelings may not represent the kind of systematically and objectively collected data on which the scientific theory of personality [that the hardcore empiricist loves] can easily be built. However, it is hard to declare that the analyst does not understand the patient’s personality better than someone who might interpret the patient’s responses, dashed off in a matter of minutes, to a trait questionnaire.

Indeed, there is something valuable about psychanalytic evidence, but it is very hard to build an empirical theory out of it since we are not dealing with matters of hard sciences [e.g. biology, medecine, physics, chemistry, astrophysics, material science, astronomy, etc], but the mind of human beings that embodies their whole existence and worlds.

 

Empirical Evidence for the Existence of Unconscious Processes

More and more psychoanalytic thinkers and sympathisers are starting to find creative ways to test psychoanalytic hypotheses in rigorous empiricistic ways to conform with academic science, despite all the difficulties that this involves. This research is now very extensive, and therefore difficult to summarise. However, two very broad conclusions can be drawn from it. First, specific Freudian claims typically fail to receive experimental support but do work in treating mentally ill patients in clinical practice.

For example, repression, castration anxiety and penis envy [although Adler suggested that this should be expressed symbolically as women’s frustration at not being able to match male dominance in society] cannot be demonstrated through the methods used for empirical experiments in a laboratory. Dreaming does not seem to preserve sleep by disguising latent wishes, and there is very little empirical evidence to back up the theory of Psychosexual stages, although it influenced the Theories of Attachment devised by John Bowlby. However, more general Freudian concepts have often received a good deal of scientific support.

There is today, plenty of evidence to suggest the existence of unconscious mental processes, for the existence of conflict between these processes and conscious cognition, and for the existence of processes resembling some of the defence mechanisms. Two illustrative studies can support his work. First, Fazio, Jackson, Dunton and Williams (1995) found that people who sincerely profess to having absolutely no racial prejudice can be shown to associate negative attributes with Black faces more than White faces in a laboratory task. This finding which has been replicated countless times by social cognition researchers, shows that the conscious attitudes of individuals may conflict with their “implicit” attitudes [unconscious]. Second, Adams, Wright and Lohr (1996) hooked male subjects up to a daunting instrument called the penis plethysmograph, which measures sexual arousal by gauging penile circumference. It was found that men who reported strong anti-gay (homophobic) attitudes demonstrated an increased arousal when shown videos of homosexual acts, whereas non-homophobic men did not. This finding seems to reveal some form of defence mechanism consistent with the psychoanalytic view that homophobia is a reaction formation against homoerotic desires. However, none of these illustrative studies can be considered as completely conclusive, and all have been controversial and subjected to various interpretations. For example, anxiety, shock, or anger rather than sexual arousal may have caused the increased penile blood flow of Adams et al.’s homophobic subjects.

These experiments prove that with enough creative ingenuity, some psychanalytic propositions can be scientifically tested. Doing so should contribute to the important task of sifting what is worth retaining in psychoanalytic theory for strict empiricists of the hard sciences.

 

Unconscious Processes: Integrating Cognitive Neuroscience and Psychodynamic Theory

In various ways, the evidence for the existence of mental processes that are outside of direct conscious awareness are apparent in every scenarios of life. Here are some examples:

  1. We sometimes cannot remember the name of a particular person of importance, only to be able to recall it hours or days later at a time and place when knowing the name is not required
  2. Despite one’s intention to offer some control over the process, dreaming appears to occur at its own timing and pace.
  3. On September 11, 2001, and the days following, many Americans watched hours of news report focussed on the same attacks on the United States. Although deeply upset by the contents, many individuals could not stop themselves from watching these videos, saying that it was as if something in them drew them to reports in spite of conscious awareness of disbelief and outrage
  4. Many patients who seek psychotherapy are unable to stop unwanted behaviours or interpersonal problems, despite conscious awareness of their harmfulness to them and their life. These problems range from relatively simple [e.g. drinking too much alcohol] to relatively complex [e.g. placing oneself in situations in which one is often taken advantage of or obsessing about one’s body image if certain kinds of fattening foods are consumed].

Other examples are evident too, simple exercises that can be easily performed. For example, consider when 3 lines are drawn in the shape of a triangle with the ends of each line however, not touching one another, leaving a small gap between all their extremities. We can come to realise that, depending on the space between the lines, the image is instantly perceived as a triangle by the individual, a triangle with missing edges; 3 lines that are coming together like a triangle, or just 3 lines at different angles.

When taking into consideration perceptual phenomena such as this [i.e. an example of the Gestalt principle of closure], it is evident that the mind does the following very quickly, without conscious awareness of how the process occurs, yet meaning and understanding are formed.

  • Takes in sensory information
  • Determines what the information is
  • Assembles the information in such a way that a percept or concept is formed
  • The percept or concept is “perceived” and “understood”

The evidence for the existence of unconscious processes is widely known in cognitive psychology. In a seminal paper in the American Psychologist, Shevrin and Dickman (1980) demonstrated how conclusions from the studies of selective attention, cortical evoked potentials, and subliminal perception provide support for the concept of an unconscious mind and posit that “no psychological model that seeks to explain how human beings know, learn, or behave can ignore the concept of unconscious psychological processes” (p. 432). They also noted that the initial stage for processing all stimuli occurs outside of consciousness and that it affects what is known consciously. This early stage is different in how it operates from conscious cognition, and conscious cognition necessarily occurs after considerable preconscious processing. Years, later, their conclusions and ideas appear to be no less true.

 

Empirical and Cases Studies Demonstrating Unconscious Processes

In studies of subliminal perception, which began in 1950s, the processing of unperceivable stimuli and its effect on behaviour has provided interesting results about the unconscious mind. Shevrin and Fisher (1967) subliminally presented participants with a picture of a pen and knee just prior to falling asleep. When they awoke from rapid eye movement (REM; dream stage) sleep, participants’ associations to their dreams were of a pen or knee or included less rational kinds of associations (a finding that had been well demonstrated in past sleep studies). These included words that sound like pen or knee, such as pennant, hen, or neither. In contrast, those who awoke during non-REM sleep, which had been associated with few dreams or dreams that were more rational, had associations such as penny (pen + knee) or related words, such as nickel and dime.

Shevrin (2006) noted that this study demonstrated that 2 levels of unconscious processing – irrational and rational – were taking place. He deduced that once inhibitions [e.g. defences] weaken – in this case, being awakened from sleep – more rational processes overtaken by irrational ones. Surprisingly, the more irrational process observed in this study produced content similar to what was found in severe types of psychopathology: repetition and clanging. In a follow-up study with the same methodology, Shevrin (1973) presented participants with the same stimuli, this time while they were fully awake and more proximal  to entering the sleep state. Again, they found a similar pattern of results in which the type of associations produced varied depending on when participants were awakened.

Even more interesting results were described by Shevrin and colleagues (Shevrin, 1988; Shevrin, Bond, Brakel, Hertel & Williams, 1996; Shevrin et al., 1992), who set out to demonstrate that unconscious and conscious processes operate differently. In these studies, patients were selected who had either pathological phobic reactions or extended grief. They were then assessed via interview, and 4 psychoanalysts listened to the interviews carefully. By way of consensus, the psychoanalyst researchers derived a conceptualisation of the core conflicts for each patient; then went on to select the patients’ words that they believed captured the patients’ conscious experience of the symptoms and words that represented unconscious conflict. These words along with unrelated words were then presented both subliminally and supraliminally to the patients, who were then asked to classify them as belonging together. Using event-related potentials to detect patients’ ability to classify or respond to words in similar ways, the researchers found that words representing unconscious conflicts were correctly classified only when presented subliminally and that the reverse was true for supraliminally presented words; they were correctly classified only when presented supraliminally. Here, we find some sense to Lacan’s deductions regarding the unconscious being structured like language and the linguistic dexterity that psychoanalyst should be able to handle to decipher and understand the fullness of the patient’s mind [conscious and unconscious].

Shevrin (1996) concluded, “…When [these studies are] taken in combination, [they] show that unconscious psychological causes affect consciousness in a qualitatively different way… and that unconscious conflict has an existence independent of the of the psychoanalyst’s inferences from conscious manifestations, an independence supported by brain correlates” (p. 591, italics in original). Shevrin also published reviews of research showing an association between subliminal perception and dreaming (Shevrin, 1986) and subliminal perception and repression (Shevrin, 1990).

In a more recent meta-analysis from more than 100 studies of subliminal perception, Weinberger and Hardaway (1990) found that psychodynamic material presented subliminally had a noticeable and predictable effect on behaviour, suggesting very clearly that unconscious processes affect overt behaviour. For instance, studies by Silverman and colleagues (Silverman, 1983, 1986; Silverman, Bronstein & Mendelsohn, 1976; Silverman, Kwawer, Wolitzky & Coron, 1973; Silverman, Lachman & Milich, 1982; Silverman, Ross, Adler & Lustig, 1978) found that subliminally presented messages of Oedipal content (e.g., “Beating dad is okay”) to male participants yielded more competitiveness in a subsequent dart-throwing game than non-Oedipal messages. [Note: Freud proposed that at the Oedipal stage, a competition between father/son and daughter/mother takes place, before it is resolved in the child gradually adopting the same-sex parent’s values as his/her own in the development of an early form of Conscience (Super-Ego/Preconscious)]

Bradley and colleagues (Bradley, Mogg & Millar, 1996; Bradley, Mogg and Williams, 1994, 1995) performed a series of studies in which words related to depression (e.g. misery, grief, despair) are subliminally presented to individuals who fall into 3 groups: those meeting the Diagnostic and Statistical Manual of Mental Disorders (DSM) criteria for major depression, those with subclinical levels of depression and those operating as controls. They consistently found that on implicit memory tests, depressed and subclinically depressed individuals correctly identity words related to depression more often than those who are not depressed. Although their findings have not been consistently replicated for patients suffering with anxiety, studies with depressive patients suggest that a level of processing occurs below conscious awareness that increases individuals’ awareness of and identification of depressive material. Clinically, it would suggest that to effectively treat and manage depression, addressing issues related to unconscious sensitivity to depressive material is very important. Given the relatively high relapse rates for depression and other disorders that are treated with methods focussing more on conscious awareness – via cognitive and behavioural therapies (Westen & Morrison, 2001) – it seems that attention to unconscious processes has the potential to effectively address some depressive disorders.

Eagle (1987) provided support for the notion of unconscious processing in studies of perceptual illusions and dichotic listening, a type of selective attention task. For instance, in the Ames room experiment (Ittleson & Kilpatrick, 1951), the ceiling and floor were not parallel, and the 2 subjects stood either towards the front or back of the room. This led perceivers to believe that the people very different in size , despite the fact that they were not. In the dichotic listening task (Lewis, 1970), individuals heard 2 different messages in each ear but were trained to attend to just one of those messages. When asked to repeat what was heard in the trained ear, individuals had less of a reaction time in producing the words when the words in the other ear were semantically similar [the meaning was synonymous / it meant the same thing]. This means that, there was a facilitative effect on performance when a semantically similar word was processed (unconsciously) in the “unattended” ear.

Further studies of patients who have experienced brain injuries provide interesting clinical observations that support the presence of unconscious processes. Milner, Corkin and Teuber (1968) reported the famous case of a patient known as H.M., who had undergone surgery on his medial temporal lobes to control very severe seizures. We nowadays know that just below the this part of the cortex lies the hippocampus, which is considered as an important anatomical locus for learning new information and storing it in working and long-term memory. Because of the damage done to the medial temporal lobes by the procedure, H.M. failed to remember anything that was new to him past surgery. H.M. however could remember information if he rehearsed it, although it was quickly lost if he was interrupted.

One interesting consequence of this procedure was that H.M. appeared not to have lost all “affective” components of certain experiences. For instance, H.M. had the occasion to visit his mother, who was hospitalised. After leaving the hospital, he had no recollection of visiting her, although he had the idea that something may be wrong with her. H.M. experienced other events like this, demonstrating well that implicit learning was still occurring for “affectively charged” situations and that the unconscious effects of this learning could be identified in everyday life.

Later studies of unconscious affective processing have suggested that there are at least 2 neural pathways that process affective information (LeDoux, 1989, 1995, as cited in Westen, 1999). One of these pathways originates in the thalamus and transmit sensory information to other brain regions, whereby emotional meaning is attached to the information. The other pathway, also originating in the thalamus, sends the sensory information to the cortex, where higher levels of emotional processing and emotional meaning are executed.

Mark Solms has reported some exciting work on the effects of unconscious processes on commonly observed clinical syndromes (e.g., Solms, 2000a, 2000b, 2001, 2002, 2004). Solms has taken a very active role in recent times in integrating the findings of neuroscience and psychoanalysis, which has created a relatively new discipline of study known as neuro-psychoanalysis. An interesting set of case of studies has been provided (Solms, 2000a) on patients who have experienced a strike on the right temporal lobe in the region, where the middle cerebral artery lies. In these case studies, psychoanalytic theory and treatment is integrated into the neurological understanding of the deficits the patients are experiencing.

Right hemisphere syndrome is a neurological disorder consisting of 3 major symptoms: ansognosia, neglect and spatial perception and cognition deficits. Anosognosia is the indifference or outright denial of an illness, which in the present case was the loss of the use of the patient’s left arm and side. Neglect occurs when patients ignore their paralysed limb and side. Patients often feel disgust when they are compelled to attend to the left side of the body, sometimes experiencing a sense of revulsion.

The spatial and cognitive deficits observed consist of defective facial recognition, imperceptions of facial emotion, environmental disorientation, and various kinds of apraxia [the inability to complete an activity involving muscle movement]. There are various theories about the emotional deficit in patients with right hemisphere syndrome. One theory suggests that the stroke affects attentional arousal that is mediated through activity in the right perisylvian region of the temporal lobe, which consequently gives rise to anosognosia and neglect. Another theory has focused on the fact that the left hemisphere is more involved with positive emotional processing and the right with more negative emotional processing. Since, the right hemisphere is damaged in this case, anosognosia and neglect occur because there is little to no processing of negative effect in the right hemisphere. A final theory states that it is the right hemisphere that is dominant for the perceptual representation of bodily states, which include more somatic or visceral perceptions. When this part of the brain is damaged or compromised, the bran can only rely on past somatosensory representations of bodily states, which provide the patient that there is no deficit or problem.

Solms (2000a) described Mr.C., a 59-year-old engineer who experienced right hemisphere syndrome after complications from a mild stroke. Only part of the visual field of the patient was remaining and he would not attempt to compensate for it [i.e. neglect], and he also ignored sensory stimulation that occurred on the left side of his body [anosodiaphoria]. He ignored and minimised his paralysed left arm, referring to it as being “like a dead piece of meat, but not it’s just a little bit lame and lazy” (p.71). Other deficits existed due to right parietal damage.

Mr.C. was “aloof, imperious and egocentric” (Solms, 2000a, p.72). He seemed unconcerned about others and would sit blankly at times staring into space. However, on occasion he would burst into tears or look as if this were the case. These periods however, were brief yet stood in stark contrast to the emotional coldness that he often presented with. During one physical therapy session, Mr. C. was making very little progress in learning how to walk. The physiotherapist reported to the treating psychologist that Mr. C. seemed “indifferent to the errors he was making, and he simply ignored her when she pointed them out to him” (p.74). In a session next day, Mr. C. told the psychologist that the physiotherapist indicated that he had been making mistakes, sounding as if he was confession something. Then, he said that another therapist had asked him to do some activities with blocks but that he could not do it. At this point, the therapist replied to Mr. C.:

 

“…it was difficult for him to acknowledge the problems his stroke had left him with, but it seemed that he was now more able to see them. Mr.C., carried on… [saying] his physiotherapy was “okay” but that his arm had not progressed to the degree that he required. Then, at this point, he suddenly  withdrew from conversing… and began to exercise his left hand and arm with the right one. [The therapist] commented that is seemed as if he could not bear the wait, and wanted his arm to be completely better instantly… [He replied] “I just don’t want my left arm to get weak from non-use.” [The therapist then replied] perhaps it was too painful for him to acknowledge what he was on the verge of recognising a moment earlier – namely that his arm really was completely paralysed – and that the question of whether it would recover or not was largely beyond his control. This comment provoked an instantaneous crumpling of his face and a burst of painful emotion accompanied by pre-tearfulness. [Turning to the therapist] he said in desperation “but look at my arm [pointing to his left arm] – what am I going to do if it doesn’t recover? (pp. 74-75)

 

Solms (2000a) noted that this case demonstrates how unconscious material that was too painful to acknowledge was accessed through careful interpretations. Furthermore, the case example controverts the theory that these patients lack negative emotions or have no awareness of their bodies and their deficits. In Mr. C’s case, it is clear that implicit processes were at work and that the emotional response originated out of the complex, associative networks were formed by this patient’s unconscious processing of the painful loss of his bodily integrity.

Transference phenomena can also be better understood in the light of recent findings in cognitive psychology. To understand transference phenomena, Westen and Gabbard (2002b, pp. 103-104) highlighted important ideas in recent studies of cognitive processing.

  1. More representations consist of memory traces that are multimodal, which include semantic, sensory and emotional components.
  2. Representations of self and other exist as potentials for activation. Because there are potentials, they are subject to modification, which will interact with new knowledge, further developing the self and other representations.
  3. Memory networks consist of semantic, episodic and procedural knowledge, along with differing affects and motives.
  4. Unconscious procedures to manage emotions are defences and may be triggered outside of awareness. Co-occurring motives and affects may also be activated, such that the person may not be aware of either one or the defence being used.
  5. Conscious representation are some of many representations that get activated. Consciousness is a serial processing system, whereas multiple parallel processes get activated that are not available to consciousness.

As may be observed in these principles, Westen and Gabbard (2002b) suggested that transference phenomena represent a dynamic, ongoing process that occurs at the conscious and unconscious level. Because multiple cognitive events occur at one time, transference phenomena can be highly complex phenomena and can represent one of many possible reactions to the therapist, as well as other meaningful individuals in the patient’s life. In fact, multiple transferences can occur. For instance, a patient may feel particularly challenged by his work and may experience some feedback from his female supervisor about his recent difficulties with his job. Suppose the patient’s mother took great strides to help him whenever he felt frustrated in his school activities or work, such that he came to unconsciously expect her to provide assistance during challenging times. At work the patient may have experienced the supervisor’s comments as an invitation for help and assistance. Should no help be forthcoming, the patient would become irritated and disappointed with such a difficult supervisor. Likewise, suppose that this patient’s father was unavailable to help him. He may have to come to view male authorities as uncaring and disinterested in his plight. Thus, in his present treatment, the patient may find himself feeling scared and anxious towards his male therapist when talking about his recent disappointment with the supervisor. An exploration of his interaction with his supervisor may elicit anxiety in the patient towards his therapist whom he experiences as a disinterested and uncaring male. Likewise, he may feel very frustrated towards the therapist  who is not willing to tell him how to manage his interactions with his supervisor, reflecting a maternal transference to the therapist who unconsciously should be offering help and assistance quickly and without much effort on the patient’s part.

 

The Psychoanalytic Account of Motivation

The account of human motivation, resting on sexual and death instincts, has been a big talking point for critics of psychoanalysis from the very beginning. Jung’s departure from the psychoanalytic movement was largely caused over disagreements over the motivational concepts. Jung questioned the centrality of sexuality and argued the importance of spiritual motives. Alfred Adler on the other hand proposed a basic desire for social superiority and a “will to power”. Later writers within the psychoanalytic tradition also sought to expand the theory of motivation to include drives for mastery and competence, and for interpersonal relatedness.

In general, there has always been 2 major issues, the first is whether the sexual and death instinct are plausible sources of human motivation. Second, whether they are sufficient explanations of motivation, or whether additional motives that are not reducible to these drives are needed.

With respect to the first issue, it may be hard to deny [from a universal and organic standpoint] that sexual wishes and drives are powerful sources of motivation, especially if we include “sexual” desires as a part of loving relationships and for bodily pleasure. From a biological and evolutionary perspective it could not be otherwise, since reproductive success is the basic currency of individual genetic fitness, not to mention species survival [in all species including primates and mammals].

From this perspective, the psychoanalytic emphasis on sexual drives – an emphasis shared by no other personality theory – is a very strong point of the psychoanalytic theory, even if we are allowed to disagree and investigate some particular claims that may not apply to some individuals regarding the effects of the Psychosexual stages in childhood as proposed by Freud [which inspired John Bowlby’s Theory of Attachment], or discuss the other drives that are non-sexual [e.g. Romantic love and its expressions].

Romantic Love dpurb site web 2019.jpg

From the same evolution standpoint, a death instinct directed inwards towards self-destruction is questionable. However, this negative judgement on the death instinct, which is shared by many contemporary psychoanalysts, does not mean that we need to dispense with the idea of aggressive drives. Aggressiveness could be theorised not as a form of self-destructiveness, but rather as a way to strive for social dominance [among a particular frame, circle or group], i.e. to fend off “attackers” in defence of one’s own “territorial grounds” or to assert one’s personal choice or interest.

The second issue is whether sexual and perhaps aggressive drives are broad enough to capture the full range of human motivations. The answer, is clearly not. Since, we also have drives for achievement, approval, non-sexual relatedness, creativity, self-esteem, and so on? The other question is biologically-based motives that “push” us towards certain kinds of behaviour enough? Do future-oriented motivational concepts, like goals and personal ideals not “pull” us towards desirable endpoints? When these questions are raised, basic Freudian account of motivation may seem limited in their scope, leaving out motives that are socially shaped or personally determined. However, the issue is not so easily resolved, since psychoanalysts may agree that motivations beyond the instinctual drives are required to describe how our behaviour is guided, however it may still be argued that all these motivations are simply multiple layers of the very same instinctual drives. For example, achievement striving could be described psychoanalytically as a socially shaped motive that is underpinned and powered by aggressive urges [that are applied in different forms to achieve our goals, i.e. not in a physically violent manner, but competitively in multiple sophisticated social ways]. On the same note, creativity might be understood as a sublimated expression of our sexual drives [e.g. artistic creations], based on some unconscious desire for unifying and making connections that Freud saw as the hallmark of life instincts.

Victor Hugo La Musique

Traduction(EN): « What we could not say and what we could not silence, music expresses. » -Victor Hugo (1802 – 1885)

However, even if the claim that human motivation is ultimately based on a few instinctual drives that govern all living organism, it would still be more enlightening and accurate to patients to describe their motivation in a more complex way, i.e. expressed to meet the sophisticated and multi-layered human societies we live in. So, in the end there is no objective or empirical way to establish the question of motivation with a clear “true or false” – we will have to use logical reasoning and theories about what drives “life” forward.

Documentaire: L’invention de la Psychanalyse (1997)

 

The 2 Major Disciples of Psychoanalysis: Carl Jung and Jacques Lacan

The psychoanalytic movement was largely the invention of Sigmund Freud, and his influence far exceeds that of his early followers who subsequently tried to modify psychoanalysis. The major principles of psychoanalysis were redefined and reinterpreted until by 1930 the movement was fragmented into competing views. Nevertheless, those writers were departed from Freud’s speculation retain the basic model of psychoanalysis that conceived of personality in terms of an energy reduction system with three levels of awareness that is the conscious [that contains the Ego], preconscious [that holds the Super-Ego] and the unconscious [the wild Id]. The psychoanalytic movement has been very active since Freud’s death in 1939, and has led to many new theoretical developments influencing all schools of psychology rather than standing still as we have just seen regarding the reconciliation of some fundamental concepts with Cognitive psychology and Neurosciences.

 

Carl Jung (1875 – 1961)

Carl Jung

One of the most fascinating and complicated scholars of this century, Carl Jung (1875 – 1961) was born to a poor family in a northern Swiss village. He managed to gain entrance to the University of Basel and received a doctorate in medicine in 1900. Jung spent most of the rest of his life in Zürich, teaching, writing and working with patients. After reading The Interpretation of Dreams in 1900, Jung began corresponding with Freud and finally met him in 1907. Eventually he accompanied Freud to America in 1909, where he also lectured and introduced his own work to American audiences. However, Jung began to apply psychoanalytic insights to ancient myths and legends in search for the key to the nature of human psyche. Such independent thinking did not meet with Freud’s approval, and there is also some speculation that the Jung made a critical analysis of Freud’s personal life that may have contributed to tensions between them. Freud secured the post of the first president of the International Psychoanalytic Association for Jung in 1911, but by this time their rift was beyond healing. Finally, in 1914, Jung withdrew from the Association and severed all interactions with Freud due to the over-emphasis of the defining stages of infant sexuality among other aspects of pure Freudian theory.  Jung continued his own interpretations of psychoanalysis and made several expeditions to study primitive societies in Western United States, Africa, Australia and Central America. His prolific writings on subjects ranging from anthropology to religion provided novel insights to age-old problems of human existence from the psychoanalytic perspective.

Jung’s “Analytical psychology” refined many Freudian concepts and emerged as the first major alternative to Freudian theory (1900); however, Jung retained Freud’s terminology [Unconscious, Conscious and Preconscious], and as a result the same terms often carry different meanings. Jung (1912) renamed the Id as the Personal Unconscious, the Ego as the Personal Conscious [although the term Ego also appears in some of Jung’s writings], and the Super-Ego as the Collective Conscious [although the term Persona also appears in some of his writings]. After that Jung (1912) analytical psychology also added the Collective Unconscious to Freud’s (1900) structure of personality which is part of the Id.

Jung, like Freud, believed that the central purpose of personality is to achieve a balance between conscious and unconscious forces within the personality. However, Jung described two sources of unconscious forces. What is the personal unconscious, consisting of repressed or forgotten experiences similar to Freud’s preconscious level. The contents of the Personal Unconscious [Id] are accessible to full consciousness. Jung’s Personal Unconscious held complexes, which were groups of feelings with a defined theme than give rise to distorted behavioural responses. According to Hall and Lindzey (1970), “… a [complex] is an organised group or constellation of feelings, thoughts, perceptions, and memories which exists in the Personal Unconscious” (p.82). Unlike archetypes [which reflect the cumulative experiences of the entire human race, Homo Sapiens], Complexes reflect each individual’s unique experience. For example, a boy who repressed negative emotions about his mother could become an adult with the complex, experiencing intense feelings and anxieties when images or stimuli associated with motherhood are encountered [because they are dominated by their mothers (e.g. some mothers might offer nourishment only after – not before – their babies stop crying, thus communicating the unconscious message that the mothers are all-powerful].

The second source of unconscious forces, you need to Jung’s theory, is the Collective Unconscious, more powerful source of energy that contains inherited contents shared with other members of a particular group, i.e. it consists of aspects of personality, common to all humans, that we have inherited from our ancestors. Jung here was talking about individual similarities and not differences in personality. As the personal unconscious has complexes, the collective unconscious has archetypes, defined as primordial images evolved from human beings primitive ancestry of specific experiences and attitudes passed on over centuries [after all humans did evolve from basic primates to the sophisticated beings were now are]. Hall and Lindzey (1970) define archetype as “…a universal thought form (idea) which contains a large element of emotion” (p.84). Although modern science has shown that direct environmental influences has more power in shaping the individual mind, some aspects may be retained from evolutionary psychology although it is important to consider the fact that human societies are constantly evolving in more ways than one. At the time that Jung devised his theory however, he listed such archetypes as birth, death, unity, power, God, the devil, magic, the old sage and the earth mother. As Weitz (1976) noted, according to Jung’s Analytical Psychology, archetypes equip humans to interact with particular aspects of their physical and social worlds in a particular manner, thus archetypes are adaptive from an evolutionary standpoint. For example, Jung (1912) contended that all humans possess a “mother figure” archetype that not only gives them readily accessible image of a generic mother at birth but also predisposes them to interact with their actual mothers in a particular manner [e.g. crying, sucking]. Solomon (2003) noted that in Jung’s Theory, collectively experienced archetypes provide basic themes around which personally experienced complexes are organised. For example, all individuals are born with a readiness to seek nourishment from their mothers (the mother archetype), some individuals may find that their mothers use this readiness against them (mother complex).

The notion of a collective unconscious in personality that provides the individual with patterns of behaviour fits well with Jung’s preoccupation with myths and symbols. Jung believed that the adequacies of a society’s symbols to express archetypal images are an index of the progress of civilisation. [A good example would be the Ancient Greeks who after sophisticating their society through the evolution of their values, philosophy & educational system, saw peasants turn into conquerors, sculptors, poets and artists who even went on to colonise countries that later changed the history of those who colonised them in timeless ways / See: L’épopée de la Grèce antique (2016)].

Jung focussed on the middle years of life, when the pressures of sexual drives supposedly give way to anxiety about the more profound philosophical and religious issues of the meaning of life and death. By reinstating the notion of the spiritual soul, Jung argued that the healthy personality has realised the fullness of human potential to achieve self-unity and complete integration. According to Jung, this realisation occurs only after the person has mastered obstacles during the development of personality from infancy to middle age. Failure to grow in this sense results in the disintegration of personality. Accordingly, the person must individualise experiences to achieve a “transcendent function” by which differentiated personality structures are unified to form fully aware self.

Both Jung (1921) and Freud (1905) wrote about libido, or psychic energy, that presumably fuels individuals’ behaviour, however Jung viewed libido in a less sexualised form. Jung redefined libidinal energy as the opposition of introversion – extraversion in personality, bypassing Freud’s extreme sexual emphasis. Extraversion forces are directed externally of the people and the environment, and then nurture self-confidence. Introversion leads the person to an inner direction of contemplation, introspection and stability. Jung (1921) believed that all individuals are capable of experiencing introversion as well as extraversion over time, however, individuals at any particular point in time may be characterised as experiencing either introversion or extraversion. The opposing energies must be balanced for the proper psychological functioning sensation, thinking, feeling and intuition. An imbalance between extraversion introversion is partly compensated for in dreams. Indeed, for Jung dreams have important adaptive value in helping the person maintain equilibrium. Jung has been praised for developing a dichotomy of flow of psychic energy [i.e. introversion vs extraversion] that has been recast as one of the major personality traits in various trait theories [for empiricists who believe the main focus should be the “conflict-free” conscious part of the ego, to which many basic concepts of Cognitive Psychology can be applied].

In addition to introversion versus extraversion as a pair of opposing directions of flow of psychic energy [i.e. inwards versus outwards], Jung (1921) postulated that thinking vs feeling and sensing vs intuition represent 2 pairs of opposing modes of adaptation and functioning.

As Jung grew older, his writings increasingly came to emphasise mysticism and religious experiences, domains usually ignored by mainstream empirical psychology. Out of all the early founders of psychoanalysis, Jung held views in sharpest contrast to those of empiricism. However, he offered a unique treatment of critical human issues that had not been systematically studied by psychologists and still remain in the realm of speculative philosophy. Perhaps Jung was more of a philosopher than a psychologist, and he provoked and confronted issues not readily accommodated in other systems of psychology.

 

Jacques Lacan (1901 – 1981)

Jacques Lacan

One of the most famous post-Freudian development, especially popular in Europe and South America, was initiated by the colourful French psychoanalyst Jacques Lacan. Lacan was the son of a successful oil and soap salesman from Paris. His mother was a firm Catholic and his younger brother entered a monastery in 1929.

During the early 1920s, Lacan actively engaged with the Parisian literary and artistic avant-garde movements. Having met James Joyce, he was present at the bookshop where the first readings of passages from Ulysses in French and English took place, shortly before it was published in 1922. Lacan also had meetings with Charles Maurras, whom he admired as a literary stylist, and he occasionally attended meetings of Action Française (of which Maurras was a leading ideologue), of which he would later be critical on some aspects that he firmly disagreed and considered as outdated, such as the positivist sociology of Maurras which presents the subject as a simple product of his « milieu » [circle], derived from his culture which was even pushed to absurd extremes by Édouard Pichon to theorise about a « national unconscious ». Lacan was more avant-garde and perhaps unknowingly embraced future psychological advances of neuroscience by founding his logic on the thesis of German biologist and philosopher Von Uexküll who convincingly argued about the multitude of determining factors of the environment and not simply the basic evolution of species, but on the sophisticated elaboration of language which identifies the development of the individual psyche to a social structure. In his famous « Rome Discourse, » Lacan denounces the way that the role of speech in psychoanalysis had come to be neglected by contemporary psychoanalytic theory, and argues for a renewed focus on speech and language. This remains one of the fundamental modification from Freudian conception: the human being is linked to language.

Lacan developed psychoanalytic theory in radically new directions that relied heavily on linguistic theory and other intellectual trends in the late 20th-century France, such as the structuralist movement. It was proposed that the Unconscious is structured like a language, so that its operations can be likened to linguistic phenomena [e.g. repression was likened to a metaphor]. Hence, to uncover unconscious material the psychoanalyst must decipher a chain of clues with a great deal of verbal dexterity. Lacan also held that the ego [le Moi], although conscious and able to orchestrate a wide range of operations, is not a complete organ of self-control as ego psychologists from the US maintained, but largely also an unstable and ultimately illusory sense of personal unity. To Lacan, our sense of wholeness is a fiction and our selves are profoundly “de-centred” around a tissue of identifications with people [and characters] we have known [directly or indirectly exposed to – this extends to the arts, fictional characters, mentors, etc].

According to Lacan’s (1973/1977) version of Psychoanalytic Theory, Ego Psychologists [e.g. Anna Freud, Heinz Hartmann, Erik Erikson] and Object Relations Theorists [e.g. Melanie Klein, Donald Winnicott and Ronald Fairbairn] had strayed too far from Freud’s original (1900, 1923) original version of psychoanalytic theory. This is even in direct contrast to Jacques Lacan’s own mentor, Ego Psychologist Rudolph Loewenstein who was also a close associate and collaborator of Ego Psychologist Heinz Hartmann.

Lacan, however, seems to have set the record straight in accentuating the fundamental and widely accepted foundations of psychoanalysis by advocating a “return to Freud” [not Anna Freud’s (1923) version of Ego Psychology], but rather to Sigmund Freud’s Topographic Model of the 1900 that defined the mind into 3 levels of awareness, i.e. the Unconscious, the Preconscious and the Conscious.

Rocha (2012) noted that Lacan (1973/1977) was especially concerned with the Unconscious [l’inconscient, le « Ça », the « It », the ID] as the “ideal worker” within individuals’ personality structures. In a 1973 television interview, Lacan famously argued that the Unconscious does not “think, nor calculate, nor judge; the unconscious simply works!” Lacan contended that like the ideal worker in a capitalist society, the Unconscious generates a product in compliance with rigid, hierarchical rules and regulations – in particular, the product of unthinking and unquestioning fulfilment of individuals’ desire – which seems like something psychoanalysis should address and change for a humane, intelligent and creative civilisation.

As for dreams, Lacan argued convincingly that dreams are important products of the Unconscious [l’inconscient, le « Ça », the « It », the ID] that allow individuals to “feel” [at least during the sleeping state] that they have fulfilled their desire, however, dreams may also contain anxiety-provoking contents that individuals do not desire. As Meyer (2001) interestingly pointed out, in Lacan’s psychoanalytic theory, the problem of the Unconscious [l’inconscient, le « Ça », the « It », the ID] in finding expression is the problem of discourse with the “Other” [Le grand « Autre », the big « Other », Preconscious Superego in the domain of the symbolic]. Indeed, infants enter the world without knowing how to communicate their desire to caregivers via language, with its own rules and structure. It is also to be noted that in Lacanian Theory of Psychoanalysis, infants’ desire arises from the “loss and longing” that they experience when they are separated from their caregivers [especially their mothers] – precisely the person from whom the infants first learn early forms of communication [language]. Waintrater (2012) also pointed out that in Lacan’s Theory, individuals’ desire are not solely tied to infantile sexuality. If anything, Lacan’s concept of unconscious desire complements John Bowlby’s (1969) concept of infants’ need for attachment. Lacan uses the term « Manque« , French for « Lack » which is always related to desire. It is a lack which causes desire to arise [desire is the metonymy of the lack of being (manque-à-être)], however the precise nature of what is lacking varies. In 1955, when the term « Manque (Lack) » first appears, it designates first and foremost « manque-à-être » [want-to-be] which is the « lack of being« , hence what is desired is « being », i.e. not the lack of this or that, but the lack of « being » whereby the being exists, this lack of being [manque-à-être] is the heart of analytic experience and the very field in which the neurotic patient’s passion is deployed. An important distinction to be noted for Lacanian oriented psychoanalysts and theorists is between the lack of being [Manque-à-être / want to be] which relates to desire, and the lack of having [Manque-à-avoir] which relates to demand.

 

Distinction between Need, Demand & Desire

Need

In the context of this distinction, « need » comes close to what Freud referred to as « instinct » (Instinkt); that is, a purely biological concept opposed to the realm of the drive (Trieb), it is an appetite which emerges according to the requirements of the organism and which abates completely (even if only temporarily) when satisfied. The human subject, being born in a state of helplessness, is unable to satisfy its own needs, and hence depends on the Other [usually a role occupied by the mother in most cases] to help it satisfy them. In order to get the Other’s help, the infant must express its needs vocally; need must be articulated in demand. The primitive demands of the infant may only be inarticulate screams, but they serve to bring the Other to minister to the infant’s needs. However, the presence of the Other soon acquires an importance in itself, an importance that goes beyond the satisfaction of need, since this presence symbolizes the Other’s love. Hence demand soon takes on a double function, serving both as an articulation of need and as a demand for love. However, whereas the Other can provide the objects which the subject requires to satisfy his needs, the Other [usually mother at this stage] cannot provide that unconditional love which the subject craves. Hence even after the needs which were articulated in demand have been satisfied, the other aspect of demand, the craving for love, remains unsatisfied, and this leftover is desire.

The concept of a pre-linguistic need is thus merely a hypothesis, and the subject of this pure need is a mythical subject; even the paradigmatic need of hunger never exists as a pure biological given, but is marked by the structure of desire. Nevertheless, this hypothesis is useful to Lacan for maintaining his theses about the radical divergence between human desire and all natural or biological categories. Need is thus an intermittent tension which arises for purely organic reasons and which is discharged entirely by the specific action corresponding to the particular need in question.

 

Demand

Lacan argues that since the infant is incapable of performing the specific actions that would satisfy its biological needs, and hence Lacan bases the distinction on the fact that in order to satisfy his needs the infant must articulate them in language; in other words, the infant must articulate his needs in a « demand » [for them to be met by the mother who will perform the specific actions]. However, in doing so, something else is introduced which causes a split between need and demand; this is the fact that every demand is not only an articulation of need but also an (unconditional) demand for love. Now, although the Other to whom the demand is addressed (in the first instance, the mother) can and may supply the object which satisfies the infant’s need [e.g. the breast to satisfy the child’s hunger], she is never in a position to answer the demand for love unconditionally, because she too is divided. The result of this split between need and demand is an insatiable leftover, which is desire itself. It is this double function which gives birth to desire, since while the needs which demand articulates may be satisfied, the craving for love is unconditional and insatiable, and hence persists as a leftover even after the needs have been satisfied; this leftover constitutes desire. In the seminar of 1956-7, Lacan argues that the cry of the human infant — its call (l’appel) to the mother — is not merely an instinctual signal but is « inserted in a synchronic world of cries organized in a symbolic system. » In other words, the infant’s screams become organized in a linguistic structure long before the child is capable of articulating recognisable words.

Demand is thus intimately linked to the human subject’s initial helplessness. By forcing the patient to express himself entirely in speech, the psychoanalytic situation puts him back in the position of the helpless infant, thus encouraging regression.

« Through the mediation of the demand, the whole past opens up right to early infancy. The subject has never done anything other than demand, he could not have survived otherwise, an we just follow on from there. » However, while the speech of the patient is itself already a demand (for a reply), this demand is underpinned by deeper demands (to be cured, to be revealed to himself). The question of how the psychoanalyst engages with these demands is crucial. Certainly the psychoanalyst does not attempt to gratify all of the patient’s demands, but nor is it simply a question of frustrating them.

 

Desire 

Lacan follows Spinoza in arguing that « desire is the essence of man. » Desire is simultaneously the heart of human existence and the central concern of psychoanalysis. However, when Lacan talks about desire, it is not any kind of desire he is referring to, but always « unconscious » desire. This is not because Lacan sees conscious desire as unimportant, but simply because it is unconscious desire that forms the central concern of psychoanalysis. The aim of psychoanalytic treatment is to lead the patient to recognise the truth about his/her desire. It is only possible to recognize one’s desire when it is articulated in speech. Hence in psychoanalysis, « what’s important is to teach the subject to name, to articulate, to bring this desire into existence. « However, it is not a question of seeking a new means of expression for a given desire, for this would imply a expressionist theory of language. On the contrary, by articulating desire in speech, the patient brings it into existence.

« That the subject should come to recognise and to name his desire; that is the efficacious action of analysis. But it isn’t a question of recognising something which would be entirely given. … In naming it, the subject creates, brings forth, a new presence in the world. » [adds to reality what was previously not there through language].

However, there is a limit to how far desire can be articulated in speech because of a fundamental « incompatibility between desire and speech; « it is this incompatibility which explains the irreducibility of the unconscious (i.e. the fact the the unconscious is not that which is not known, but that which cannot be known). « Although the truth about desire is present to some degree in all speech, speech can never articulate the whole truth about desire; whenever speech attempts to articulate desire, there is always a leftover, a surplus, which exceeds speech. » It is important to distinguish between desire and the drives. Although they both belong to the field of the Big Other (as opposed to love), desire is one whereas the drives are many. In other words, the drives are the particular (partial) manifestations of a single force called desire (although there may also be desires which are not manifested in the drives). There is only one object of desire, object (petit) a, and this is represented by a variety of partial objects in different partial drives. The object (petit) a is not the object towards which desire tends, but the cause of desire. Desire is not a relation to an object, but a relation to a lack (Manque-à-être / Lack of being). One of Lacan’s most often repeated formulas is: « man’s desire is the desire of the Other [Big Othe/Superego]. » This can be understood in many complementary ways, of which the following are the most important:

Desire is essentially « desire of the Other’s desire », which means both desire to be the object of another’s desire, and desire for recognition by another. Desire is essentially a desire for recognition from this ‘Other’; secondly desire is for the thing that we suppose the Other desires, which is to say, the thing that the Other lacks.

Lacan takes this idea from Hegel, to state:

Desire is human only if the one desires, not the body, but the Desire of the Other [Big Other / Superego] . . . that is to say, if he/she wants to be ‘desired’ or ‘loved’, or, rather, ‘recognised’ in his/her human value. . . . In other words, all human, anthropogenetic Desire . . . is, finally, a function of the desire for ‘recognition‘.

Thus, desire is a constant force which can never be fully satisfied [because humans tend to have other desires once one is achieved], the constant ‘pressure’ which underlies the drives and keeps us moving forward.

 

Mirror Stage: the birth of the Ego [Le Moi]

Malin (2011) pointed out that in Lacanian Theory, a major event in infants’ personality and social development is the mirror stage, when infants enter into language as a uniquely human form of interaction with all caregivers in the child’s environment [although infants are not likely to consciously experience language prior to age 2]. As Luepnitz (2009) noted, Lacan believed that infants often enter into language at a crucial point when they literally recognise themselves in a mirror, with caregivers [i.e. can include others such as teachers rather than direct parents] pointing to the reflection and approvingly saying to the infants, “Look, that’s you!” – even if infants are unlikely to remember the event in itself.

Rene Magritte - Not To Be Reproduced (1937)

« Not to be reproduced » by René Magritte, 1937

And as Hivernel (2013) noted, the 2 major outcomes of the mirror stage are the emergence of the Subject, a product of the symbolic field (i.e., individuals’ gradual awareness regarding their uniqueness) and the Other (i.e. individuals’ gradual awareness regarding the rest of humanity, to whom they are connected to varying degrees). A further major outcome of the mirror stage is the birth of the Ego [Le Moi, an imaginary formation], and infants may experience joy at this moment, which occurs (and, in fact, is necessary) before infants can truly understand the power of symbols in language. However, as already mentioned, one of the unfortunate outcomes of the mirror stage was that infants gradually begin to look outward, and not inward in search for identity; and such external orientation toward individuals’ own identity is doomed to fail. This seems to make perfect sense even from the objective and mechanistic outlook that the Organic Theory considers; i.e., any organism whose reality or sense of it is based on the geographical mental conditioning of a group of organisms [about 4 or 5] will have a limited perspective of reality and lack a wider outlook of the world as it truly is.

 

The Power of Language

Gillett (2001) noted that, in Lacan’s view, language does not perfectly convey individuals’ desire to other persons, partly because individuals do not fully understand their own desire, and partly because language is an inherently social medium that can lead to misunderstanding as well as understanding between individuals and other persons. Language however is a very powerful social medium [as can be seen also from the essay, The Concept of Self]

Le Langage et la Réalité dpurb 1200

Traduction(EN): « There has always been something special about language because language creates reality. Language reveals the truth of the subject and adds to reality what was not there before. Hence, the difference between truth and reality is that truth adds to reality what was not there before. Empiricists who study traits should remember that constructs would not exist if they had not first been created through language. Hence language, creates reality! » -Danny J. D’Purb

Lacan proposed that the unconscious is structured like language. In the unconscious as well as in the acquisition of language, individuals may follow rules regarding the use of symbols without having deliberately learned [and without having overtly been taught] those rules [something “special” and even “mystical” about language]. In addition the unconscious [like language] is regarded as a “network of signifiers” with the term signifier (le significant) referring to any symbol that is used [on its own, or in combination with other symbols] to stand in for, or to represent, something else [the signified – le signifié].

 

The 3 Registers: Symbolic, Imaginary & Real

The Symbolic [which is constructed largely via language] is one of the aspects of the Subject that is revealed via individuals’ dreams, and it is the cornerstone of Lacanian theory because the Subject’s relationship with the Symbolic is the heart of psychoanalysispsychoanalysts are essentially practitioners of the symbolic function [culture and symbolic are thus imposed on nature]. Lacan criticises the psychoanalysis of his day for ignoring the symbolic domain and reducing everything to the imaginary and this for Lacan is a betrayal of Freud’s most basic insights; « Freud’s discovery is that of the field of effects, in the nature of man, produced by his relationship to the symbolic order« . Lacan argues that it is only by working in the symbolic field that the psychoanalyst can produce changes in the subjective position of the patient and foster progress and growth; these changes will also produce imaginary effects [on the Ego « Moi »] since the imaginary is structured by the symbolic. Hence, it seems to suggest that a healthy Ego [Le Moi] will produce appropriate imaginary effects and contribute to the individual’s desires and unique personality since it allows the Subject to imagine creatively while regulating the desires of the Unconscious [ID / It / Ça / Inconscient] according to the symbolic laws of the Big Other [Grand Autre / Superego with the ID], and the balance between these 3 domains [ID – Superego – Ego] differs from one individual to the other leading to differences in personality.

Other structural components [or registers] of the Subject that are revealed via dreams are the Imaginary and the Real [Real simply stands for what is neither symbolic or imaginary and is never truly known – it is mediated by the 2 orders of the Imaginary and the Symbolic, thus while it is present, these uncanny objects are treated as alien and reminders of symbolic lack in the subjects identity formation]. The Imaginary order is based on the formation of the Ego in the mirror stage by identification with the counterpart [or specular image] and this dual relationship between the ego and the counterpart is characterised by narcissism and alienation. Lacan also accused the major psychoanalytic schools of reducing psychoanalysis to the imaginary order since it is the dimension of the human subject which is most closely linked to animal psychology, but yet it is structured by the symbolic and this means that in man the imaginary relation has deviated from the realm of nature and is in fact the realm of image and imagination, deception and lure. The principal illusions of the imaginary are those of wholeness, synthesis, autonomy, duality and similarity.

Lacan argued that the psychanalyst’s interpretation of dreams can be viewed as analogous to a linguist’s translation of a language, unearthing the meaning that particular symbols hold for an individual [e.g. a client in psychotherapy]. Lacan noted that a specific difficulty that arises when psychoanalysts interpret the content of clients’ dreams is that, by the time the clients have awakened a large portion [if not most or all] of the dream has vanished, and this can be problematic if clients are reflecting on dreams that they experienced several year (decades?) ago. According to Lacanian Theory, Marder (2013) noted that dreams are oriented towards future interpretation, by dreamers themselves or by someone else (e.g. Psychoanalysts). Hence, truly important content are likely to survive clients’ transition from sleeping to waking states.

Lacan also pointed out as Stockholder (1998) noted, that Freud’s (1923) Structural model, i.e. the later version of his Psychoanalytic Theory with its dictinctions among Id, Super-Ego and Ego had distorded the true meaning of the first Topographic Model. And perhaps rightly observed, since the Ego which was meant to be conscious, revealed an unconscious element in its ability to instantly generate defence mechanisms outside the awareness of the patient, when before the function of the Ego was just one component present in the Conscious, i.e. the Ego [le Moi], was a part of the « Conscious », as a level of consciousness and not assumed to be a distinct mental functions as part of the new 3 part dissection [ID, SuperEgo and Ego]. However, they can be synthesised and enhanced, as we are doing with Freud, Jung and Lacan along with other discoveries in the realms of Neuroscience and Cognitive-Psychology to explore the psychology of the singular organism and its powers of definition to a level that no other psychologist has attempted to before our endeavour.

Lacan’s theory relocates the ID [Ça / L’Inconscient / Symbollic], Super-Ego [Surmoi, Le grand Autre: the big Other / Symbolic] and the Ego [Moi / Imaginary order] across the Unconscious, Preconscious and Conscious.

 

The Subject: Uniqueness in the speaking being, le parlêtre

Although psychoanalytic treatment has powerful effects on the ego, it is the Subject, and not the ego, on which psychoanalysis primarily operates. Different from the ego, the Subject is a product of the symbolic Grand Autre, i.e. the « Big Other » [Superego under the influence of the ID]. The Subject means no more than « human being » and in 1953 Lacan establishes a clear distinction between the Subject and the Ego which remained a one of the most fundamental distinctions in his work.  Whereas the Ego is part of the imaginary order, the Subject is part of the symbolic. Lacan distinguished between 3 kinds of subject. Firstly, we have the impersonal subject, independent of the other, the pure grammatical subject, the noetic subject, the « it » of « it is known that ». Secondly, we have the anonymous reciprocal subject who recognises himself in equivalence with the other (ego reflection / petit autre / little other). Thirdly and finally, we have the personal subject in his uniqueness completely constituted by the act of self-affirmation. It is the third sense of the term subject, i.e. the personal subject in his uniqueness that constitutes the focus of Lacan’s work, and this also seems to be in line with our philosophy of construction and singularity in the creation of the individual. Lacan’s subject is the « subject of the unconscious », i.e. it is a product of the expression of the unconscious through the symbolic « Grand Autre » [Superego]. Lacan argues that this distinction can be traced back to Freud: « [Freud] wrote Das Ich und das Es in order to maintain this fundamental distinction between the true Subject of the unconscious and the Ego as constituted in its nucleus by a series of alienating identifications. A complex and unique domain such as the subject should not be objectified or reduced to a thing; « What do we call a subject? Quite precisely, what in the development of objectivation, is outside of the object. » References to language come to dominate Lacan’s concept of the subject from the mid-1950s on. He distinguishes the subject of the statement from the subject of the enunciation to show that because the subject is essentially a speaking being (parlêtre), he is inescapably divided. In the early 1960s Lacan defines the subject as that which is represented by a signifier for another signifier; in other words, the subject is an effect of language and in philosophical discourse, it denotes an individual self-consciousness. This perfectly illustrates Lacan’s thesis about the determination of consciousness by the symbolic register. « The subject is a subject only by virtue of his subjection to the field of the Other [Grand Autre / Big Other / Superego / from the Symbolic resgister]. » The philosophical connotations of the term « Subject » are particularly emphasised by Lacan, who links it with Descartes’s philosophy of the cogito [« Je pense donc que je suis »]: « in the term subject . . . I am not designating the living substratum needed by this phenomenon of the subject, nor any sort of substance, nor any being possessing knowledge in his pathos . . . nor even some incarnated logos, but the Cartesian subject, who appears at the moment when doubt is recognised as certainty. » The fact that the symbol of the subject, S, is a homophone of the Freud’s term Es (‘Id’) illustrates that for Lacan, the true subject is the subject of the unconscious [i.e. the impact of the expression of the instincts and language of the unconscious through the SuperEgo/Big Other/Grand Autre on the subject and ego – which differs in individuals. Lacan forced us to admit that we all have mental automatism. We all have, deep inside us, this inner voice that will inhabit the language [or languages] with which we will speak. Perhaps a good example of the expression of the unconscious inner voice is through music, which Lacan saw as a fundamental language of our unconscious thoughts, and therefore the bearer of an enigmatic knowledge, i.e. a form of language that would therefore have a meaning, corresponding for example to that of the different emotions that satisfy the various states of mind and that possibly supports an imaginary form of communication]. In 1957 Lacan strikes through this symbol to produce the symbol $, the « barred subject, » thus illustrating the fact that the subject is essentially divided.

Niklos Koda Tome 7 Magie Blanche et Le spiborg - Mort et Déterré

Déssins: « Niklos Koda » par Olivier Grenson & « Mort et Déterré » par Jocelyn Boisvert et Pascal Colpron

 

Super Ego (Big Other / Grand Autre): an early form of conscience in the symbolic register, the mysterious origins of speech & the social bond of language

Lacan distinguishes between the Superego and the ego-ideal [terms that Freud used interchangeably in the Ego and the Id] and argues that the primary function of the Superego is to repress sexual desire for the mother in the resolution of the child’s early Oedipus complex and following Freud he also argues that the Superego is an early form of conscience that develops from the Oedipal identification with the father but also incorporates the maternal origins of an archaic form of the superego [conscience] derived from Melanie Klein’s thesis. Hence, the Oedipus complex is a process which imposes Symbolic structures on sexuality and allows the Subject to emerge. When Lacan returned to the subject of the Superego [Grand Autre / Big Other] in his 1953-4 seminar, he located it in the symbolic order, as opposed to the imaginary order of the ego: the superego is essentially located within the symbolic plane of speech and has a close relationship with the « law » [law here does not refer to a particular piece of legislation, but to the fundamental principles which underlie social relations, i.e. a set of universal principles which makes social existence possible, the structures that govern social exchange, for e.g. gift giving or the formaton of pacts. Since the most basic form of exchange is communication [e.g. the exchange of words, the gift of speech], the symbolic « law » is fundamentally a linguistic entity/dimension, it is the law of the signifier. This law then is revealed with an order of language – the symbolic order itself. Lacan argues that the « law » is human because it separates man from other animals by regulating sexual relations that are among animals, unregulated. It is the law of the pleasure principle which commands the subject to « Enjoy as little as possible » and this maintains the subject at a safe distance from the « Thing » (the forbidden object of desire, known as the « objet petit a » which is any object which sets desire in motion and is the object of anxiety), making the subject circle round it without ever attaining it because if the subject transgresses, it is experienced as suffering/evil – it is fortunate then that the thing (which is not an imaginary object but firmly in the register of the real) is usually inaccessible and/or out of direct reach]. The « law » as such is a symbolic structure which regulates subjectivity and in this sense prevents disintegration of the wholeness of the individual’s psycheThe law of the superego however is believed to have a senseless and blind character of pure imperativeness and simple tyranny, so it is at one and the same time the law and its destruction, the Superego [only partially conscious] is thus the « big Other » which imposes a purely oppressive morality on the neurotic subject but also the will-to-enjoy and is related to the voice. The big « Other » must be considered a locus in which speech is constituted, it is thus only possible to speak of the « big Other » as a subject in a secondary sense where a psychoanalyst may occupy this position and thereby « embody » the « Big Other » for a patient.

In arguing that speech originates not in the Ego or even in the Subject, but in the partially unconscious « big Other » [Superego], Lacan is stressing that speech and language are beyond conscious control, they come from an other place, outside consciousness, and hence « the unconscious is the discourse of the big Other » [the effect on the subject of speech that is addressed to that subject from elsewhere, by another subject (forgotten or unknown) from another scene or psychic locality] and belongs wholly to the symbolic order. In 1969, Lacan begins to use the term « discourse » to denote a « social bond » founded in language; an incredibly rational observation because there is nothing more social than language – the vital ingredient in any form of social activity.

Parlez-vous Lacan

In conceiving the « big Other » as a place, Lacan alludes to Freud’s concept of not physical locality, but « psychical locality« , in which the unconscious is described as « the other scene ». It is highly likely that the impact of the arts, education, exposure and personal development has an important role to play in the development of the partially unconscious « big Others ». The big Other is always « lacking » something for the subject and the mythical complete and perfect Other does not seem to exist. In 1957, when Lacan introduces the algebraic symbol for the barred Other (A), lack comes to designate the lack of a signifier in the Other. Lacan introduces the symbol S(A) to designate « the signifier of a lack in the Other. [Note that Lacan uses the term « Grand Autre » with capital A which here is referred to as the « Other » with capital O, i.e. the « big Other » and not the « petit autre » which is the reflection or projection of the Ego [counterpart and specular image] in the imaginary order referred to as the « other » or « little other », « o » « petit autre » « a ».]

 

Lacanian Terms: Inconscient, Grand Autre & Moi

To clarify Lacanian terms, we have the « inconscient« ; being the unconscious ID in the domain of the symbolic which is the unconscious origin of speech, the symbolic « it » or « Ça » beyond the imaginary ego: man is lived and spoken by the unconscious « it » or « Ça ». Hence the phrase which Lacan frequently uses when discussing the unconscious ID, « it speaks » (le « Ça » parle). Hence, Lacan argued that the concept of the unconscious was badly misunderstood by most of Freud’s followers who reduced it to being « merely the seat of instincts« , and against this simplistic biological mode of thought Lacan argued that the unconscious is not simply the seat of instincts but is also and primarily linguistic because we can only grasp the unconscious when it is explained and transformed into words. One should see in the unconscious the effects of speech on the subject, as it is the determination of the subject by the symbolic order. The unconscious is a kind of memory in the sense of a symbolic history of signifiers that have determined the subject in the course of his life. What this seems to suggest is that the unconscious absorbs a wide range of signifiers (signifiants) [that symbolise something else, « le signifié » or « signified » in a deeper exploratory sense] throughout the subject’s life and these later find expression and guide desires through the Superego [Grand Autre / Big Other / the symbolic discourse of the unconscious] and in turn symbolically shapes the imaginary creations of the Ego [Moi] and define the Subject according to his abilities to achieve his desires – the outcome differs depending on the subject’s individual creativity and intelligence.

Le Penseur par Auguste Rodin (1882) dpurb site

«Le Penseur» par Auguste Rodin (1882) représente un homme dans une réflexion profonde, semblant utiliser toute son intelligence pour résoudre un problème.

For the Cognitive-Behavioural mind, these signifiers may be considered as « stimuli » [received in different forms, e.g. visual, auditory, mental] however their reception and their responses are completely unconscious and generate effects in the depth of the mind [unconscious] that cannot be measured or seen [the nightmare of the empiricist].

We then have the « Autre » or « Grand Autre » or « Big Other » which is the preconscious Superego also in the domain of the symbolic; being the discourse of the unconscious. The big « Other » designates an otherness that transcends the illusory otherness of the imaginary because it cannot be assimilated into the psyche through identification, Lacan equates the big « Other » with language and the « law » [the structures that govern social exchange] and hence the big « Other » is inscribed in the symbolic order, and indeed the big « Other » is symbolic because it differs for each subject and is the symbolic order which mediates the relationship with a particular subject. The little « other«  is a reflection or projection of the ego, it is the counterpart and the specular image, unlike the « big Other » which is in the symbolic order, the little « other » is inscribed in the imaginary order of the Ego.

Finally we have the « moi », which is the equivalent of the Ego, a formation in the domain of the imaginary as opposed to the subject, which is a product of the symbolic order.  The Ego is a méconnaissance of the symbolic order, the seat of resistance and is structured like a symptom at the heart of the subject, the human symptom par excellence, the mental illness of man. Lacan also argued that the proponents of ego-psychology betrayed Freud’s radical discovery by relocating the ego as the center of the subject. In opposition to this school of thought, Lacan maintains that the ego is not at the center, that the ego is in fact an object. ‘ The ego is a construction which is formed by identification with the specular image in the Mirror stage and is thus the place where the subject becomes alienated from himself, transforming himself into the counterpart. Unlike US Ego psychologists who considered the Ego as the dominant component that should be worked on and strengthened, Lacan argued against such irrational therapy because the ego is the « seat of illusions » and to increase its strength would only increase the subject’s alienation, the ego is the source of resistance to psychoanalytic treatment and strengthening it would increase those resistances. Lacan argued that the true goal of psychotherapy should be therapists’ unearthing the clients’ unconscious desire via the “talking cure” of psychoanalysis – not strengthening the Ego [mindlessly, as this may leave individuals in a state of delusion without an ego adjusted to their abilities – and may even lead to individuals allowing their Ego [imaginary moi] to dominate the Super-Ego [Grand Autre, Big Other] and favour irrational release of the ID’s [Inconscient / Ça] psychic energy without any remorse or rational control]. Because of the imaginary fixity of the ego, it is resistant to all subjective growth and change and to the dialectical movement of desire, hence, by undermining the fixity of the ego, psychoanalytic treatment aims to restore the dialectic of desire and reinitiate the « coming into being » of the subject. This is in direct contrast to the Ego Psychologists’ perspective.

 

The concept of Adaptation and Psychoanalysts as the Grand Autre [Big Other / Superego]

Lacan also questioned whether the ego of the psychoanalyst gives the measure of reality to the patient in trying to adapt the latter. Because if so, this would turn the analyst [who are also different in terms of talent, creativity and vision from one person to another] into the arbitrer of the patient’s adaptation to reality, hence the analyst’s own understanding [or lack of understanding] of reality would be assumed to be absolute and perfect where he would be considered as the perfection of adaptation compared to the patient [as is the case in Ego-psychology practiced in the USA]. This to Lacan turns psychoanalysis as an exercise of power and social control where the analyst forces his own particular view of reality onto the patient and this is not psychoanalysis but suggestion. This Lacanian refusal to force an adaptation of the ego to reality is in direct opposition to the « Ego-psychology » of the US psychoanalytic movement that Lacan accused of wrongly reading the works of Freud. Lacan regards it as simple to understand why the adaptation theme was developed by European and Jewish psychoanalysts who had emigrated to the USA in the late 1930s, and this is simply because these analysts felt not only that they had to adapt to life in the USA, but also that they had to adapt psychoanalysis to American tastes [i.e. to fit the average american psyche].

The simplistic biological concept of adaptation [as often assumed in simple deterministic animal psychology] can be problematic when applied to psychoanalysis since in biology it is assumed that organisms/animals are driven to adapt themselves to fit the environment and hence implies a harmonious relation between the Innenwelt (inner world) and Umwelt (surrounding world). The observation of animals in nature tends to guide the reasoning of many scientists who are simplistic and biologically oriented, it is important to ask a few questions. For example, which animals to focus on as models to be inspired by? In nature, we have many animals who mate for life and are monogamous [e.g. albatrosses, bald eagles, barn owls, penguins, beavers, shingleback skinks, gibbons (primates), wolves, swans & french angelfish]. On the other hand, we also have other animals such as common pheasants, lions, gorillas, tigers, red deers, elks, and hamadryas baboons (primates) who have a different mating system, where the fittest male mates with multiple females to ensure the constant enhancement and fitness of future generations. Hence, this poses questions to the simplistic biological perspective of adaptation: should humans follow this polygamous animal model and select the fittest male through physical and intelligence tests and use his sperm to inseminate all women on earth desiring to have children [could this reduce malformations and other ugly diseases]? Or should we follow the monogamous model of the bald eagle, penguin, barn owl, swan, wolf and French angelfish? Based on our evolutionary history, it seems that we humans are monogamous by design due to the size of our brains that allow us to build sophisticated relationships and also experience complex emotions [that animals cannot due to the limited biological architecture of their brain that is optimised for survival and hunting], and hence, humans should not follow animals blindly but use some aspects that we may learn from the study of animals in nature with great precautions to help humans live a better life [for example: giving a choice of healthy sperm and egg donors to couples who cannot conceive or fear passing down incurable and other debilitating diseases].

Bébé Gorille Albinos avec son ami d'purb dpurb site web.jpg

Image: Baby Albino Gorilla with his friend

So, the idea of harmony between the inner world (Innenwelt) of the organism and its environment (Umwelt) which is implicit in the concept of adaptation from the simplistic biological perspective is innaplicable to human beings since man’s inscription in the symbolic order re-shapes and restrains his natural behaviours and instincts [i.e. because of civilised society and the sophisticated and multi-layered aspects of human life, man cannot allow himself to follow his wild instincts blindly as animals do in nature], and this means that « in man, the imaginary relation [to nature] has deviated » [the nurture VS nature debate]. This is different for all animal machines who tend to be strictly riveted to the conditions of the external environment, whereas in the human being we have a « certain biological gap ». So, compared to the simplistic biological perspective of animal adaptation where the organism follows its wild instincts and not human reasoning, we can suggest that humans are essentially « maladaptive animals » and this may well be for the betterment of our lives since we live in a sophisticated society and not in the wild nature like animals, where meeting basic needs is a constant struggle in a matter of life and death.

Yet, adapting to the Umwelt (surrounding world) in human psychology is not the ultimate path of perfection because it is not designed to meet all of the true desires of human beings [as Freud suggested, intrapsychic conflict is inescapable because of the demands of society] and hence does not guarantee the complete satisfaction and enhancement of the individual [being highly complex beings with huge brains and different personalities that seek different goals], especially when the Umwelt (surrounding world) itself which is assumed to be « reality » is not a simple objective thing [such as for animals in nature] but is itself a product of the Ego’s fictional misrepresentations and projections. Therefore to Lacan it is not a question of adapting the Ego to reality, but of showing the imaginary « Ego » that it is only too well adapted since it assists in the construction of that very reality and hence the task of the psychoanalyst is rather to subvert the patient’s illusory sense of adaptation since it blocks access to the unconscious, and hence gain access to it. In 1955 Lacan states that « the dimension discovered by analysis is the opposite of anything which progresses through adaptation » and hence refused to explain human phenomena and mental life in terms of adaptation. To Lacan, and many inspired by his views, it is more about « adjusting » than adapting, i.e. adjusting to be functional in our chosen path/field based on our individual characteristics and abilitiesLacan maintained that psychoanalytic intervention should not aim to adapt the Ego to reality, and this seems reasonable since « reality » is a social construct under constant change as we primates are evolving and adapting to the discoveries of our constantly changing civilisation, but also because the Ego is an imaginary formation as opposed to the Subject which is the true product of the symbolic. To Lacan, psychoanalysts should adopt the role of the « big Other » [Grand Autre / Super-Ego) in therapeutic interventions as a counterpart to the client’s « Subject », thus making it possible for clients to peer beneath their own conscious (typically not completely true narratives), into their unconscious (and “true”) desire(s) [and perhaps guide or help the patient to realise their dreams within the realms of reality in civilised society].

Lacan’s suggestion seems to give the individual the creative freedom to create himself through language and discourse, exist and be unique within the reasonable limits of a mentally adequate and healthy person, while only adjusting his behaviour to be able to function and exist in his chosen individual world without losing his individuality. Since reality and culture are social constructs that are always changing through collaboration, the individual can both be shaped by them and also shape them [for e.g. human culture teaches a child how to use a fork and a knife to eat, but it can also be shaped by an individual if he invents/discovers something or adopts a philosophy that affects/inspires human cultures. In the past smoking was allowed everywhere and it was common culture to see people and even doctors smoking in public buildings, but since we found about the harmful effects of cigarette smoke, today culture has been reshaped and smoking is banned indoor in most public places. The invention of the mobile phone has also affected human culture and behaviour when before people used public phone boxes]; this concept of being shaped by and also shaping human cultures is known as mutual constitution and is reflected in the artefacts of all societies through the arts, literature and languages [as we explained in the Essay: The Concept of Self].

 

Challenging the established procedures of Psychoanalytic Practice

Lacan was also innovative and challenged the established procedures of Psychoanalytic practice [which promoted multiple sessions lasting an hour or more apiece, across several years] to advocate brief, impromptu [i.e. unscheduled] therapy that could be completed in a matter of minutes. This seems logical since the main factors that influence successful therapy are the relationship between the therapist and the client, but also the aptitudes of the client [which varies from one individual to another depending on their reflective abilities, intelligence and will power]. Since Lacan’s theory is mainly based on French society – one with a history of challenging the limits of the individual in the name of excellence – it seems fair to acknowledge his opinions [in a sense that not all patients require multiple sessions depending on their individual characteristics and response to the relationship with the psychoanalyst and their understanding of their own mental condition and desires] as rational, economical, time-saving and flexible to accommodate individual differences.

Nous En France - Sarkozy - d'purb

Traduction(EN): « Us in France, we are different from others. To live, we have to drink, eat, but also to cultivate ourselves. » -Nicolas Sarkozy

However, partly as a reaction to Jacques Lacan’s criticism of Ego Psychoogy [as practiced in the United States], and partly as his advocacy of brief, impromptu therapy, the US-oriented International Psychoanalytic Association barred Lacan from training future psychoanalysts. Despite [or perhaps because of?] the IPA’s decision to bar Lacan from training future psychoanalysts, the proportion of Psychoanalysts adopting a Lacanian perspective has only grown since Lacan’s death in 1981with half or more of the world’s psychoanalysts adopting Lacanian concepts. Jardim, Costa Pereira and de Souza Palma (2011) applied Lacanian Theory to understanding the personality disorder of Schizophrenia [formerly known as “madness”], interpreting a case study [along with fictional examples from literary works] in terms of failure to achieve an integrated Ego from infancy onwards. Furthermore, McSherry (2013) argued that Lacan’s Theory of Psychoanalysis could benefit mental health nursing practice since various forms of personality disorders [including but not limited to Schizophrenia] can be understood readily in terms of Lacan’s theory.

Malone (2012) noted that Lacan was ambivalent towards the growing tendency for empirical clinical psychologists to align their discipline with the hard sciences [e.g. Biology, Medecine, Physics, Chemistry, etc] and not with the humanities [e.g. Literature, Poetry, Theatre, Drama, Art, etc], and viewed psychoanalysis as ideally informed by both the humanities and by the sciences.

Documentaire: Jacques Lacan, La Psychanalyse Réinventée (2001)

Lacan has been hailed as the “French Freud” who has established a tradition of French psychoanalysis that rivals American and British psychoanalysis in terms of international influence. Although Lacan’s theory has been cast as a uniquely French theory [culturally and linguistically speaking], it has nonetheless struck a chord with many [and, perhaps, most] of the world’s influential modern day psychoanalysts, shattering perceptions across languages and cultures worldwide. Perhaps unsurprisingly, a decade later, much psychoanalytic research in the US itself will seem to confirm Lacan’s perspectives as discussed above.

LesFrancaisNapproventPasLaPolitiquedesUSA

A majority of 80% of French citizens are wary of the US and do not approve its politics / Source: Le Figaro

 

Conclusion: Legacy, Impact & Evolution

Psychoanalysis is a unique movement in psychology that grew out of the same German model of mental activity that produced act psychology and the Gestalt movement. However, psychoanalysis received its immediate expression through the needs of the mentally ill. It was born as a clinical discipline, not an academic development based on empirical methodology to fit a particular field’s reductionist requirements for acknowledgement. For this reason, psychoanalysis, especially as proposed by writers after Freud, gives the impression of an ad hoc movement that develops as particular problems arise – it could be seen as adaptive and constantly evolving. Psychoanalysis did not adhere to the commitment to methodology expressed in those mechanical systems generated by academic research. Hence, there was and still is little interaction between psychoanalysis and those systems grounded on empiricism and reductionist methodologies that are stubborn in trying to capture an entity as the mind when most of the constructs cannot be seen or touched, or accurately measured. Stated quite simply, psychoanalysis and the other schools of psychological models do not speak the same language.

Although different and hardly understood, let alone accepted by common mainstream empirical and academic psychology, psychoanalysis did assume a dominant role in psychiatry. This is completely understandable in light of the origins of psychoanalysis as a response to clinical problems as they manifested themselves. Indeed, psychoanalytic writings enjoyed an almost exclusive position in psychiatry and clinical psychology until the 1960s, when behaviour modification and Pavlovian derivatives based on Behaviourism [such as Cognitive Psychology] began to compete as an alternate model of therapy [Read: the Essay on the Origins of the Cognitive Behavioural Model: Biological Constraints in Learning, which also suggests an unconscious drift in other animals].

Pavlov Dog Labs

Psychoanalysis continues to exert a marked influence on art, literature, and philosophy. This influence reflects major contributions of Freud: his comprehensive analysis of the unconscious. On the same line, literary and artistic expressions are interpreted in light of the unconscious activities of the artist as well as the unconscious impressions of the perceiver. Psychologists today may choose unconscious motivations or simply to refer to subliminal or subthreshold activities. However, any truly comprehensive theory of psychological activity can no longer be limited to conscious aspects of behaviour. Although some psychologists may disagree with some Freudian concepts and interpretations, Freud did identity some dynamic processes that influence the activity of the individual: processes that psychology cannot ignore anymore.

As mentioned earlier, psychoanalysis has a unique position in the history of psychology. Freud did not develop a theory that generated testable hypotheses or other empirical implications. Yet, on another level, Freud accomplished what few other theorists have: He revolutionised attitudes and created a new set for thinking about personality. The findings of other more empiricist theories of personality disturbance have often confirmed many of Freud’s observations. If his views do not meet the criteria of empiricistic study, they nevertheless mark a man of genius and insight, whose influence pervades people’s thinking about themselves in ways that few others have achieved.

The psychoanalytic theory is an enormously complex and ambitious one, and it aims to make sense of a much broader array of psychological and social phenomena than other theories, and does so with a collection of explanatory concepts. Hence, the sheer range and scope of psychoanalytic theory, and its aspiration to be a total account of mental life, should be recognised and applauded. In comparison, all other schools of psychology to study personality look decidedly timid and limited in focus. Even if other approaches tend to have more empirical foundations and hence more credential in academic psychology, they tend to leave out much of what we might want to include in a comprehensive theory of human behaviour. To many intellectuals and lay people alike, any account of personality that does not acknowledge that humans are like psychoanalytic theory portrays us, i.e., driven by deeply rooted motives, inhabiting bodies that bring us pleasure and shame, shaped by our early development, troubled by personal conflicts, and often a mystery to ourselves – is fundamentally limited.

While the empirical limitations are a fact, some of these problems are due in part to the intrinsic difficulty of what psychoanalytic theory tries to explain. Others could be partially overcome if researchers made a more concerted effort to determine which psychodynamic ideas stand up to closer, “scientific enquiry”. However, psychoanalysis cannot be judged only by empirical perspectives, and it would be a mistake to abandon it impatiently, given how much a suitably revised and empirically updated theory of psychodynamics in the future might deepen the studies of personality.

Even for all its failings to the empirical scientist, on some aspects, psychoanalysis is at least partly responsible for several important and scientifically respectable ideas that has always had a kernel of truth and was later developed by other researchers. While Freud’s idea of the dynamic unconscious remains controversial, it can no longer be disputed today that unconscious cognition is now a fact and an uncontroversial idea in cognitive and social psychology, where huge volumes of research now explore non-conscious or “implicit” attitudes. We now know from neuroscientific research that the brain has networks for both explicit and implicit learning as Yang and Li (2012) found after examining the neural correlates for these 2 types of learning on artificial grammar sequences. We have brain networks of different connectivity that underlie explicit and implicit learning. While both processes involve activation in a set of cortical and subcortical structures, explicit learners engage a network that uses the insula as a key mediator whereas implicit learners evoke a direct frontal-striatal network. Individual differences in working memory also differentially impact the two types of sequence learning.

*****

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  88. Thompson-Brenner, H., Glass, S., & Westen, D. (2003). A multidimensional meta-analysis of psychotherapy for bulimia nervosa. Clinical Psychology: Science and Practice, 10, 269-287.
  89. Waintrater, R. (2012). Intersubjectivity and French psychoanalysis:  A misunderstanding?  Studies in Gender and Sexuality, 13, 295-302.
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  98. Yang, J. and Li, P. (2012). Brain Networks of Explicit and Implicit Learning. PLoS ONE, 7(8), p.e42993.

 

Mis-à-jour le Dimanche, 3 Novembre 2019 | Danny J. D’Purb | DPURB.com

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5 réflexions sur “Essay // Psychoanalysis: History, Foundations, Legacy, Impact & Evolution

  1. ________________________________

    Freud, de l’autre côté du divan

    Derrière le psychanalyste, quel scientifique était Sigmund Freud ? Médecine, biologie, neurologie, quels ont été les divers travaux de Freud dans la première partie de sa carrière ? De la neuropathologie, comment s’est il intéressé à la psychiatrie et ses troubles ?

    Avant sa théorie, FREUD a eu une longue carrière de neurobiologiste et de psychiatre, a travaillé sur les paralysies et l’hystérie auprès de Charcot, et ses travaux lui ont valu le fait d’être proposé 12 fois au Prix Nobel de Médecine.

    Article: https://www.franceculture.fr/emissions/la-methode-scientifique/freud-de-lautre-cote-du-divan

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    Individual differences in the learning potential of human beings

    Abstract:

    To the best of our knowledge, the genetic foundations that guide human brain development have not changed fundamentally during the past 50,000 years. However, because of their cognitive potential, humans have changed the world tremendously in the past centuries. They have invented technical devices, institutions that regulate cooperation and competition, and symbol systems, such as script and mathematics, that serve as reasoning tools. The exceptional learning ability of humans allows newborns to adapt to the world they are born into; however, there are tremendous individual differences in learning ability among humans that become obvious in school at the latest. Cognitive psychology has developed models of memory and information processing that attempt to explain how humans learn (general perspective), while the variation among individuals (differential perspective) has been the focus of psychometric intelligence research. Although both lines of research have been proceeding independently, they increasingly converge, as both investigate the concepts of working memory and knowledge construction. This review begins with presenting state-of-the-art research on human information processing and its potential in academic learning. Then, a brief overview of the history of psychometric intelligence research is combined with presenting recent work on the role of intelligence in modern societies and on the nature-nurture debate. Finally, promising approaches to integrating the general and differential perspective will be discussed in the conclusion of this review.

    Stern, E. (2017). Individual differences in the learning potential of human beings. npj Science of Learning, 2(1).

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    “D’une composition organique supérieure… un bijou de l’évolution par ses formations, son individualité et ses capacités intellectuels.” -Danny J. D’Purb

    Traduction(EN): “Of a superior organic composition… a jewel of evolution through the training, individuality and intellectual abilities.” -Danny J. D’Purb

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    Study of healthy adults finds 2 types of extroverts have more brain matter than most common brains

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    Scientists discover 1,000 new “intelligence genes”

    Intelligence is associated with important economic and health-related life outcomes1. Despite intelligence having substantial heritability2 (0.54) and a confirmed polygenic nature, initial genetic studies were mostly underpowered3,4,5. Here we report a meta-analysis for intelligence of 78,308 individuals. We identify 336 associated SNPs (METAL P < 5 × 10−8) in 18 genomic loci, of which 15 are new. Around half of the SNPs are located inside a gene, implicating 22 genes, of which 11 are new findings. Gene-based analyses identified an additional 30 genes (MAGMA P < 2.73 × 10−6), of which all but one had not been implicated previously. We show that the identified genes are predominantly expressed in brain tissue, and pathway analysis indicates the involvement of genes regulating cell development (MAGMA competitive P = 3.5 × 10−6). Despite the well-known difference in twin-based heritability2 for intelligence in childhood (0.45) and adulthood (0.80), we show substantial genetic correlation (rg = 0.89, LD score regression P = 5.4 × 10−29). These findings provide new insight into the genetic architecture of intelligence.

    Sniekers, S., Stringer, S., Watanabe, K., Jansen, P., Coleman, J., Krapohl, E., Taskesen, E., Hammerschlag, A., Okbay, A., Zabaneh, D., Amin, N., Breen, G., Cesarini, D., Chabris, C., Iacono, W., Ikram, M., Johannesson, M., Koellinger, P., Lee, J., Magnusson, P., McGue, M., Miller, M., Ollier, W., Payton, A., Pendleton, N., Plomin, R., Rietveld, C., Tiemeier, H., van Duijn, C. and Posthuma, D. (2017). Genome-wide association meta-analysis of 78,308 individuals identifies new loci and genes influencing human intelligence. Nature Genetics, 49(7), pp.1107-1112.

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    Developmental Psychology: The 3 Major Theories of Childhood Development

    Extract:

    In 1984, Nicholas Humphrey described us as “nature’s psychologists’” or homo psychologicus. What he meant was that as intelligent social beings, we tend to use our knowledge of our own thoughts and feelings – “introspection” – as a guide for understanding how others are likely to think, feel and hence, behave. He also argued that we are conscious [i.e. we have self-awareness] precisely because such an attribute is useful in the process of understanding others and having a successful social existence – consciousness is a biological adaptation that enables us to perform introspective psychology. Today, we are confident in the knowledge that the process of understanding others’ thoughts, feelings and behaviour is an ability that develops through childhood and most likely throughout our lives; and according to the greatest child psychologist of all time, Jean Piaget, a crucial phase of this process occurs in middle childhood.

    Developmental psychology can be characterised as the field that attempts to understand and explain the changes that happen over time in the thought, behaviour, reasoning and functioning of a person due to biological, individual and environmental influences. Developmental psychologists study children’s development, and the development of human behaviour across the organism’s lifetime from a variety of different perspectives. Hence, if we are studying different areas of development, different theoretical perspectives will be fundamental and may influence the ways psychologists and scholars think about and study development.

    Through the systematic collection of knowledge and experiments, we can develop a greater understanding and awareness of ourselves than would otherwise be possible.

    Focussing on changes with time

    The new born infant is a helpless creature, with communications skills that are limited along with few abilities. By 18 – 24 months, the end of the period of infancy – this scenario changes. The child has now formed relationships with others, has gained knowledge about the aspects of the physical world, and is about to undergo a vocabulary explosion as language development leaps ahead. At the time of adolescence, the child has turned into a mature, thinking individual actively striving to come to terms with a fast changing and complex society.

    The important contribution to development, is maturation and the changes resulting from experience that intervene between the different ages and stages of childhood: the term maturation refers to those aspects of development that are primarily under genetic control, and which are relatively uninfluenced by the environment. An example would be puberty, and although its onset can be affected by environmental factors such as diet, the changes that occur are genetically determined.

    Development Observed

    The biologist, Charles Darwin, notable for his theory of evolution, made one of the earliest contributions to our understanding of child psychology in his article “A biographical sketch of an infant” (1877), which was based on observations of his own son’s development. By the early 20th century, most of our understanding of psychological development was not based on scientific methodology as much was still based on anecdotes and opinions of qualitative analysis, a method that strict empiricists have never managed to grasp or like. Nevertheless, knowledge was still being organised through both observation and experiment and during the 1920s and 1930s the study of child development started to grow as a movement, particularly in the USA with the founding of Institutes of Child Study or Child Welfare in university centres such as Iowa and Minnesota. Minute observations were made of young children in their developmental phase along with normal and abnormal behaviour and adjustment. In the 1920s Jean Piaget [refer to essay] started his long and passionate career in child psychology, blending observation and experiment in his studies of children’s thinking.

    Full Article: https://dpurb.com/2018/07/15/developmental-psychology-the-3-major-theories-of-development/

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    Charles Darwin (1809 – 1882), mieux connu pour sa théorie de l’évolution par sélection naturelle, a démontré que toutes les espèces se sont développées au fil du temps d’ancêtres communs et que les individus possédant les caractéristiques les mieux adaptées à l’environnement ont plus de chances de survivre et de se reproduire.

    Traduction(EN): Charles Darwin (1809 – 1882), best known for his theory on evolution by natural selection, demonstrated that all species have developed over time from common ancestors and that individuals with characteristics most suited to the environment are more likely to survive and reproduce.

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    Albert Einstein on Fairy Tales & Education

    Extract:

    “How far superior an education that stresses independent action and personal responsibility is to one that relies on drill, external authority and ambition.”

    Albert Einstein, celebrated as “the quintessential modern genius,” is credited with many things — from era-defining scientific discoveries to great wisdom on everything from creativity to kindness to war to the secret to learning anything. Among them is also a sentiment of admirable insight yet questionable attribution: In Christopher Frayling’s 2005 book Mad, Bad and Dangerous?: The Scientist and the Cinema, Einstein is credited as having said:
    “If you want your children to be intelligent, read them fairy tales. If you want them to be very intelligent, read them more fairy tales.”

    Article: http://www.brainpickings.org/2014/03/14/einstein-fairy-tales/

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    Brain Networks of Explicit and Implicit Learning

    Abstract:

    Are explicit versus implicit learning mechanisms reflected in the brain as distinct neural structures, as previous research indicates, or are they distinguished by brain networks that involve overlapping systems with differential connectivity? In this functional MRI study we examined the neural correlates of explicit and implicit learning of artificial grammar sequences. Using effective connectivity analyses we found that brain networks of different connectivity underlie the two types of learning: while both processes involve activation in a set of cortical and subcortical structures, explicit learners engage a network that uses the insula as a key mediator whereas implicit learners evoke a direct frontal-striatal network. Individual differences in working memory also differentially impact the two types of sequence learning.

    Yang, J. and Li, P. (2012). Brain Networks of Explicit and Implicit Learning. PLoS ONE, 7(8), p.e42993.

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    Robust prediction of individual creative ability from brain functional connectivity

    Significance:

    People’s capacity to generate creative ideas is central to technological and cultural progress. Despite advances in the neuroscience of creativity, the field lacks clarity on whether a specific neural architecture distinguishes the highly creative brain. Using methods in network neuroscience, we modeled individual creative thinking ability as a function of variation in whole-brain functional connectivity. We identified a brain network associated with creative ability comprised of regions within default, salience, and executive systems—neural circuits that often work in opposition. Across four independent datasets, we show that a person’s capacity to generate original ideas can be reliably predicted from the strength of functional connectivity within this network, indicating that creative thinking ability is characterized by a distinct brain connectivity profile.

    Abstract:

    People’s ability to think creatively is a primary means of technological and cultural progress, yet the neural architecture of the highly creative brain remains largely undefined. Here, we employed a recently developed method in functional brain imaging analysis—connectome-based predictive modeling—to identify a brain network associated with high-creative ability, using functional magnetic resonance imaging (fMRI) data acquired from 163 participants engaged in a classic divergent thinking task. At the behavioral level, we found a strong correlation between creative thinking ability and self-reported creative behavior and accomplishment in the arts and sciences (r = 0.54). At the neural level, we found a pattern of functional brain connectivity related to high-creative thinking ability consisting of frontal and parietal regions within default, salience, and executive brain systems. In a leave-one-out cross-validation analysis, we show that this neural model can reliably predict the creative quality of ideas generated by novel participants within the sample. Furthermore, in a series of external validation analyses using data from two independent task fMRI samples and a large task-free resting-state fMRI sample, we demonstrate robust prediction of individual creative thinking ability from the same pattern of brain connectivity. The findings thus reveal a whole-brain network associated with high-creative ability comprised of cortical hubs within default, salience, and executive systems—intrinsic functional networks that tend to work in opposition—suggesting that highly creative people are characterized by the ability to simultaneously engage these large-scale brain networks.

    Beaty, R., Kenett, Y., Christensen, A., Rosenberg, M., Benedek, M., Chen, Q., Fink, A., Qiu, J., Kwapil, T., Kane, M. and Silvia, P. (2018). Robust prediction of individual creative ability from brain functional connectivity. Proceedings of the National Academy of Sciences, 115(5), pp.1087-1092.

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    Psychologists investigate whether fictional characters can help our self development

    Extract:

    « Researchers led by Randi Shedlosky-Shoemaker may have some answers. Their paper, “Self-Expansion through Fictional Characters” rests on the concept of parasocial relationships—a relatively new construct in the social sciences that is becoming increasingly relevant in our media-saturated age.

    While there is a clear, bright line between real people and imaginary people (I exist, Hermione Granger does not), there is no such line dividing real and imaginary relationships. (As far as you are concerned, dear reader, both Ms. Granger and I are studious women who exist only on the page or screen.)

    Even in our most intimate personal relationships, we are often interacting with a mental model of our partner or parent, imagining their current state of mind, or how they would respond to whatever situation we find ourselves in.

    Although operationalised in this article as relationships with fictional characters, other researchers have included connections with real people whom we don’t personally know (artists, politicians, athletes) and historical figures in the spectrum of parasocial relationships… »

    Link: http://www.tandfonline.com/doi/full/10.1080/15298868.2014.882269

    Tintin : L’Île Noire (1938) / Infoi: http://fr.tintin.com/albums/show/id/7/page/0/0/l-ile-noire

    Tintin : L’Affaire Tournesol (1936) / Info: http://fr.tintin.com/albums/show/id/18/page/0/0/l-affaire-tournesol

    « A L’Ombre de Tintin (2016) » / Ce documentaire passionnant révèle des archives exceptionnelles des Studio Hergé et de Moulinsart SA

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    « Tout homme peut, s’il le désire, devenir le sculpteur de son propre cerveau ». -Santiago Ramón y Cajal

    Traduction(EN): « Every man can, if he so desires, become the sculptor of his own brain. » ― Santiago Ramón y Cajal

    « Etre esclave de soi est le plus pénible des esclavages ». -Sénèque

    Traduction(EN): « Being a slave of oneself is the most painful kind of slavery. » -Seneca

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    Merely desiring to alter your personality is not enough, and may backfire unless you take concrete action to change

    Extract:

    Debate about how much a person’s character can and can’t change have occupied psychologists for decades, but a growing consensus is beginning to emerge. While our traits are relatively stable, they are not fixed.

    Change is often passive – that is, experience leaves its mark on personality. But excitingly, initial findings suggest that we can also change ourselves.

    What prior research has so far not addressed, however, is whether simply desiring to change is enough (perhaps by triggering automatic, subtle shifts in our identity and behaviour), or whether we must take deliberate, active steps to change. A new study in the Journal of Personality and Social Psychology explores this question. The results show once again that wilful personality change is possible…

    Full Article: https://digest.bps.org.uk/2018/11/01/merely-desiring-to-alter-your-personality-is-not-enough-and-may-backfire-unless-you-take-concrete-action-to-change/

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    « Il est le plus puissant qui a du pouvoir sur lui-même ». -Sénèque

    Traduction(EN): « He is most powerful who has power over himself. » -Seneca

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    A little discussed effect of therapy: it changes your personality

    Talk of personality change can sound unsettling because we think of our personalities as reflecting our essential “me-ness”. But from a wellbeing perspective, the trait changes uncovered by this new research are welcome and may even underlie the benefits of therapy. Neuroticism or emotional instability is an especially important risk factor for future poor mental and physical health, and meanwhile high scorers on Extraversion are known to be happier on average and more optimistic.

    The current meta-analysis investigated the extent to which personality traits changed as a result of intervention, with the primary focus on clinical interventions. We identified 207 studies that had tracked changes in measures of personality traits during interventions, including true experiments and prepost change designs. Interventions were associated with marked changes in personality trait measures over an average time of 24 weeks (e.g., d = .37). Additional analyses showed that the increases replicated across experimental and nonexperimental designs, for nonclinical interventions, and persisted in longitudinal follow-ups of samples beyond the course of intervention. Emotional stability was the primary trait domain showing changes as a result of therapy, followed by extraversion.

    Roberts, B. W., Luo, J., Briley, D. A., Chow, P. I., Su, R., & Hill, P. L. (2017). A systematic review of personality trait change through intervention. Psychological Bulletin, 143(2), 117-141.

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    Profession psychanalyste

    Extrait:

    Et si on abandonnait notre obsession pour la mort pour miser sur la pulsion de vie ?

    « La psychanalyse n’est rien d’autre qu’une mise à nu, opération que l’homme encore malade évite parce qu’elle lui arrache son masque, mais que l’homme guéri accueille comme une libération. » – Lettre ouverte à Freud (1931)

    Lou Andreas-Salomé (1861-1937) était romancière, essayiste et psychanalyste. De sa pratique de la psychanalyse et de sa connaissance de Freud, que reste-t-il aujourd’hui ? De leur rencontre en 1912 à ses écrits sur le narcissisme en passant par ses réflexions sur la névrose, sait-on qu’en elle, l’inventeur de l’inconscient a vu une disciple, une amie, et même une alliée ?

    C’était pourtant une alliée paradoxale, une disciple hérétique, qui avait perçu dans la psychanalyse la révolution de son époque, l’a pratiqué jusqu’à sa mort, mais y avait apporté une contradiction majeure et d’actualité : et si on avait accordé trop d’importance à la pulsion de mort, et pas assez à la pulsion de vie ?

    Article sur France Culture: https://www.franceculture.fr/emissions/avoir-raison-avec-lou-andreas-salome/profession-psychanalyste

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    Open communication and emotional closeness linked to fewer low sexual interest problems

    Extract:

    British women living with a partner are more than twice as likely to lack interest in sex compared to men living with a partner, according to a new study published in the BMJ Open.

    The nationally representative survey interviewed 6,669 women and 4,839 men aged between 16 and 74 who reported at least one sexual partner in the past year. Overall, 34 per cent of women and 15 per cent of men reported lacking interest in sex. Half of these people – 62 per cent of women and 53 per cent of men – said that they were distressed by their lack of interest in sex.

    Those who found it always easy to talk about sex with their partner were less likely to report lacking interest. This was true for men as well as women.

    Professor Cynthia Graham, of the Centre for Sexual Health Research at the University of Southampton and lead author on the paper, said: « Our findings show us the importance of the relational context in understanding low sexual interest in both men and women. For women in particular, the quality and length of relationship and communication with their partners are important in their experience of sexual interest. It highlights the need to assess and – if necessary – treat sexual interest problems in a holistic and relationship-, as well as gender-specific way. »

    The study also revealed other things linked to low interest in sex in men and women:

    – Reporting an STI in the last year
    – Ever experiencing sex against your will
    – Poor mental and physical health
    – Not feeling emotionally close to partner during sex

    It also found things linked to low interest in sex among women only:

    – Having three or more partners in the past year
    – Having children under five years old in the household
    – Not sharing the same sexual likes and dislikes as partner

    Co-author Dr Kirstin Mitchell, at the MRC/CSO Social and Public Health Sciences Unit, University of Glasgow, commented: « The findings on the strong association between open sexual communication and a reduced likelihood of sexual interest problems emphasise the importance of providing a broad sexual and relationships education rather than limiting attention only to adverse consequences of sex and how to prevent them. »

    Article: https://medicalxpress.com/news/2017-09-emotional-linked-sexual-problems.html

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    The “Sourpuss” gene: Genes for Emotion-Enhanced Remembering Are Linked to Enhanced Perceiving

    Emotionally enhanced memory and susceptibility to intrusive memories after trauma have been linked to a deletion variant (i.e., a form of a gene in which certain amino acids are missing) of ADRA2B, the gene encoding subtype B of the α2-adrenergic receptor, which influences norepinephrine activity. We examined in 207 participants whether variations in this gene are responsible for individual differences in affective influences on initial encoding that alter perceptual awareness.

    We examined the attentional blink, an attentional impairment during rapid serial visual presentation, for negatively arousing, positively arousing, and neutral target words. Overall, the attentional blink was reduced for emotional targets for ADRA2B-deletion carriers and noncarriers alike, which reveals emotional sparing (i.e., reduction of the attentional impairment for words that are emotionally significant). However, deletion carriers demonstrated a further, more pronounced emotional sparing for negative targets.

    This finding demonstrates a contribution of genetics to individual differences in the emotional subjectivity of perception, which in turn may be linked to biases in later memory.

    Todd, R., Muller, D., Lee, D., Robertson, A., Eaton, T., Freeman, N., Palombo, D., Levine, B. and Anderson, A. (2013). Genes for Emotion-Enhanced Remembering Are Linked to Enhanced Perceiving. Psychological Science, 24(11), pp.2244-2253.

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  2. Listening to classical music modulates genes that are responsible for brain functions

    A Finnish study group has investigated how listening to classical music affected the gene expression profiles of both musically experienced and inexperienced participants. All the participants listened to W.A. Mozart’s violin concert Nr 3, G-major, K.216 that lasts 20 minutes.

    Listening to music enhanced the activity of genes involved in dopamine secretion and transport, synaptic function, learning and memory. One of the most up-regulated genes, synuclein-alpha (SNCA) is a known risk gene for Parkinson’s disease that is located in the strongest linkage region of musical aptitude. SNCA is also known to contribute to song learning in songbirds.
    « The up-regulation of several genes that are known to be responsible for song learning and singing in songbirds suggest a shared evolutionary background of sound perception between vocalizing birds and humans », says Dr. Irma Järvelä, the leader of the study.
    In contrast, listening to music down-regulated genes that are associated with neurodegeneration, referring to a neuroprotective role of music.

    « The effect was only detectable in musically experienced participants, suggesting the importance of familiarity and experience in mediating music-induced effects », researchers remark.
    The findings give new information about the molecular genetic background of music perception and evolution, and may give further insights about the molecular mechanisms underlying music therapy.

    Kanduri, C., Raijas, P., Ahvenainen, M., Philips, A., Ukkola-Vuoti, L., Lähdesmäki, H. and Järvelä, I. (2015). The effect of listening to music on human transcriptome. PeerJ, 3, p.e830.

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    Experienced meditators have brains that are physically 7.5 years younger than non-meditators

    Normal aging is known to be accompanied by loss of brain substance. The present study was designed to examine whether the practice of meditation is associated with a reduced brain age. Specific focus was directed at age fifty and beyond, as mid-life is a time when aging processes are known to become more prominent. We applied a recently developed machine learning algorithm trained to identify anatomical correlates of age in the brain translating those into one single score: the BrainAGE index (in years). Using this validated approach based on high-dimensional pattern recognition, we re-analyzed a large sample of 50 long-term meditators and 50 control subjects estimating and comparing their brain ages. We observed that, at age fifty, brains of meditators were estimated to be 7.5 years younger than those of controls. In addition, we examined if the brain age estimates change with increasing age. While brain age estimates varied only little in controls, significant changes were detected in meditators: for every additional year over fifty, meditators’ brains were estimated to be an additional 1 month and 22 days younger than their chronological age. Altogether, these findings seem to suggest that meditation is beneficial for brain preservation, effectively protecting against age-related atrophy with a consistently slower rate of brain aging throughout life.

    Luders, E., Cherbuin, N. and Gaser, C. (2016). Estimating brain age using high-resolution pattern recognition: Younger brains in long-term meditation practitioners. NeuroImage, 134, pp.508-513.

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    The Human Brain is designed for Art Appreciation

    Many studies involving functional magnetic resonance imaging (fMRI) have exposed participants to paintings under varying task demands. To isolate neural systems that are activated reliably across fMRI studies in response to viewing paintings regardless of variation in task demands, a quantitative meta-analysis of fifteen experiments using the activation likelihood estimation (ALE) method was conducted.

    As predicted, viewing paintings was correlated with activation in a distributed system including the occipital lobes, temporal lobe structures in the ventral stream involved in object (fusiform gyrus) and scene (parahippocampal gyrus) perception, and the anterior insula—a key structure in experience of emotion. In addition, we also observed activation in the posterior cingulate cortex bilaterally—part of the brain’s default network.

    These results suggest that viewing paintings engages not only systems involved in visual representation and object recognition, but also structures underlying emotions and internalized cognitions.

    Vartanian, O. and Skov, M. (2014). Neural correlates of viewing paintings: Evidence from a quantitative meta-analysis of functional magnetic resonance imaging data. Brain and Cognition, 87, pp.52-56.

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    «Avez-vous généralisé en pensant que si vos conditions vous ont placé au bas de l’échelle, cela devrait aussi placer tous les autres comme vous dans la même catégorie? Eh bien, ce n’est pas une façon valide de penser en science, en philosophie ou en psychologie. Rappelez-vous que ce sont vos insécurités, et ils n’affectent que vous, pas le monde entier! » -Danny J. D’Purb

    Traduction(EN): « Have you generalised, thinking that if your conditions have placed you at the bottom of the ladder, it should also place all others like you in the same category? Well, it’s not a valid way of thinking in science, philosophy or psychology. Remember that these are your insecurities, and they only affect you, not the whole world! -Danny J. D’Purb

    “Est-ce que vous ne pouvez pas comprendre? Ou vous ne voulez pas comprendre? C’est une question que j’ai toujours trouvée intéressante en face de la stupidité, la frustration et le mal.” -Danny J. D’Purb

    Traduction(EN): “Can not you understand? Or do you not want to understand? It’s a question I’ve always found interesting in the face of stupidity, frustration and evil. “-Danny J. D’Purb

    « Aux personnes frustrées et intellectuellement désespérant, qui ne savent toujours pas pourquoi ils se lèvent chaque matin et quel héritage ils ont l’intention de quitter lorsqu’ils meurent:

    « Vous devez apprendre l’art de vous taire quand il n’y a rien à dire, surtout devant un être supérieur intellectuellement. Il faut comprendre que les individus ne sont pas et n’ont jamais été égaux en matière de compétences. Pensez à retourner à l’école et quand vous le faites, apprenez l’art de poser les bonnes questions. Parce que la façon dont vous voyez les choses n’est pas la façon dont le monde fonctionne, en d’autres termes, ce que vous voyez n’est pas ce que vous obtenez. » – Danny J. D’Purb

    Traduction(EN): « To the frustrated and intellectually hopeless people who still do not know why they wake up every morning and what legacy they intend to leave when they die:

    « You have to learn the art of silence when there is nothing to say, especially in front of individuals who are superior intellectually. It must be understood that individuals are not and have never been equal in terms of skills. Go back to school and when you do, learn the art of asking the right questions. Because the way you see things is not the way the world works, in other words, what you see is not what you get. » -Danny J. D’Purb

    ________________________

    «Les systèmes ont besoin d’un service de maintenance et de mises à jour périodiques et cohérents pour suivre la recherche et les besoins d’une civilisation humaine évoluée. »- Danny J. D’Purb

    Traduction(EN): « Systems need periodic & consistent maintenance service & update to keep up with research & the needs of an evolved human civilisation. » – Danny J. D’Purb
    ________________________

    ________________________

    ________________________

    «J’étudie le cerveau, la psychologie, la littérature, l’art, le développement, la singularité, le langage et la conception … vous croyez en quoi?» -Danny J. D’Purb

    Traduction(EN): « I study brains, psychology, literature, art, development, singularity, language & conception… you believe in what? » -Danny J. D’Purb

    ________________________

    “Je vous enseigne Der Übermensch (le surhomme). L’homme est quelque chose qui doit être surpassé. “-Friedrich Nietzsche

    Traduction(EN): “I teach you Der Übermensch (the superman). Man is something which shall be surpassed.” -Friedrich Nietzsche

    ________________________

    “Parlez de bon sens à un imbécile et il vous appelle stupide.” -Euripides

    Traduction(EN): “Talk sense to a fool and he calls you foolish.” -Euripides

    ________________________

    «L’humanité est faite grande ou petite par sa propre volonté. »- Friedrich Schiller

    Traduction(EN): « Mankind is made great or little by its own will. » – Friedrich Schiller

    ________________________

    « Argumenter avec une personne qui a renoncé à l’usage de la raison, c’est comme administrer des médicaments a un mort. » -Thomas Paine

    Traduction(EN): « To argue with a person who has renounced the use of reason is like administering medicine to the dead. » -Thomas Paine

    ________________________

    « La vraie question n’est pas de savoir si les machines pensent, mais si les hommes le font … » -B.F. Skinner

    Traduction (EN): « The real question is not whether machines think, but whether men do… » -B.F. Skinner

    ________________________

    « Une courte phrase souvent contient beaucoup de sagesse ». – Sophocle

    Traduction (EN): « A short saying oft contains much wisdom. » – Sophocles

    ________________________

    « Quand vous continuez à jouer le même rôle, vous continuez à attirer les mêmes personnes. » -Jerry Corstens

    Traduction (EN): “When you keep playing the same role, you keep attracting the same people.” -Jerry Corstens

    ________________________

    «De nos jours, les gens connaissent le prix de tout et la valeur de rien.» ― Oscar Wilde

    Traduction(EN): “Nowadays people know the price of everything and the value of nothing.” ― Oscar Wilde

    ________________________

    «La vérité est souvent une arme d’agression terrible. Il est possible de mentir, voire de tuer, pour la vérité.» -Alfred Adler

    “The truth is often a terrible weapon of aggression. It is possible to lie, even to murder, for the truth.” -Alfred Adler

    ________________________

    «L’éducation n’est pas une préparation à la vie ; l’éducation est la vie elle-même.» -John Dewey

    “Education is not preparation for life; education is life itself.” -John Dewey

    ________________________

    «Vous payez le prix à payer pour le dire simplement, c’est-à-dire qu’il est plus facile pour les professionnels de mal le comprendre.» -John Searle

    “You do pay a price for stating it simply, namely it’s easier for the professionals to misunderstand it.” -John Searle

    ________________________

    «Ce qui distingue l’homme des autres animaux, c’est qu’il est le seul à disposer de la conscience, alors que les autres ont des sensations sans avoir la conscience.» -Alcméon de Crotone

    « What distinguishes man from other animals is that he is the only one who has consciousness, while others have sensations without consciousness. » -Alcméon de Crotone

    ________________________

    « La conscience d’avoir bien agi est une récompense en soi ». -Sénèque

    « The awareness of having done the right thing is a reward in itself. » -Seneca

    ________________________

    «Tant qu’on est en vie, il faut apprendre à vivre». -Sénèque

    « As long as you’re alive, you have to learn to live. » -Seneca

    ________________________

    «Le discours est le visage de l’âme». -Sénèque

    « The speech is the face of the soul. » -Seneca

    ________________________

    ________________________

    « C’est le stade du miroir que je pense que beaucoup de ces imbéciles et universitaires médiocres semblent mal comprendre. La science n’est pas finie, l’évolution non plus … et beaucoup ont encore besoin d’un cours linguistique, de géographie et de culture. » -Danny J. D’Purb

    Traduction(EN): « It’s the mirror stage that I think many of those imbeciles and mediocre academics seem to misunderstand. Science is not over, neither is evolution… and many still need a geography, a culture & a linguistic course. » -Danny J. D’Purb

    ________________________

    ________________________

    “Les maladies de l’âme sont à la fois plus dangereuses et plus nombreuses que celles du corps.” – Cicero

    Traduction(EN): « Diseases of the soul are both more dangerous and more numerous than those of the body. » – Cicero

    “Ce sont ceux qui savent peu, et pas ceux qui en savent beaucoup, qui affirment si positivement que tel ou tel problème ne sera jamais résolu par la science.” -Charles Darwin

    Traduction(EN): “It is those who know little, and not those who know much, who so positively assert that this or that problem will never be solved by science.” -Charles Darwin

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    « Oh heureuse race de mortels si vos cœurs sont gouvernés comme l’est l’univers, par l’amour. » -Boethius

    Traduction (EN): « Oh happy race of mortals if your hearts are ruled as is the universe, by Love. » -Boethius

    ________________________

    « Sans la reconnaissance de la valeur humaine de la folie, c’est l’homme même qui disparaît. » -François Tosquelles

    Traduction (EN): « Without the recognition of the human value of eccentricity, it is man himself who disappears. » -François Tosquelles

    ________________________

    « La bonté du peuple est la loi suprême ». -Cicero

    Traduction (EN): « The good of the people is the highest law. » -Cicero

    ________________________

    «Si tu veux être aimé, aime». -Sénèque

    Traduction (EN): « If you want to be loved, love. » -Seneca

    ________________________

    «Lorsque vous vous concentrez sur la correction des autres, vous ne serez pas en mesure de vous corriger.» -Jerry Corstens

    Traduction(EN): « When your focus is on correcting others, you won’t be able to correct yourself. » -Jerry Corstens

    ________________________

    « Apprendre de ceux qui savent à corriger ce qu’il y a de mal en toi ». -Antisthène [sur les Socratiques, quand on lui a demandé ce qu’il fallait pour devenir un homme de bien]

    Traduction (EN): « Learn from those who know how to correct what is wrong with you. » – Antisthenes [on the Socratics, upon being asked what it took to become a good man]

    ________________________

    « La plus haute étape possible dans la culture morale est quand nous reconnaissons que nous devons contrôler nos pensées. » – Charles Darwin

    Traduction(EN): « »The highest possible stage in moral culture is when we recognize that we ought to control our thoughts. » —Charles Darwin

    ________________________

    « Un héros ne peut être un héros que dans un monde héroïque » – Nathaniel Hawthorne

    Traduction(EN): « A hero cannot be a hero unless in an heroic world. » – Nathaniel Hawthorne

    ________________________

    «Fréquente ceux qui peuvent te rendre meilleur. Accueille ceux que tu peux rendre meilleurs. C’est une démarche réciproque : les hommes apprennent en enseignant». -Sénèque

    Traduction (EN): « See those who can make you better. Welcome those you can make better. It is a reciprocal process: men learn by teaching. » -Seneca

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    «Il est impossible de concevoir un système si parfait que personne ne doit être bon.»– T.S. Eliot

    Traduction(EN): “It is impossible to design a system so perfect that no-one needs to be good.”— T.S. Eliot

    ________________________

    «Les hommes de bien sont les images des dieux.» -Diogène

    Traduction (EN): « Good men are images of the gods. » -Diogen

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    «L’une des plus belles et merveilleuses qualités de l’amitié véritable est de comprendre et d’être compris». -Sénèque

    Traduction (EN): « One of the most beautiful and wonderful qualities of true friendship is to understand and be understood. »

    ________________________

    «L’homme heureux, c’est celui qui s’est attribué à lui-même un bon lot, et un bon lot, ce sont de bonnes orientations d’âme, de bonnes tendances, de bonnes actions.» -Marc Aurèle

    Traduction (EN): « »The happy man is the one who has given himself a good lot, and a good lot is good soul guidance, good tendencies, good deeds. » -Marcus Aurelius »

    ________________________

    « Willow » by Giuseppe Verdi (1997)

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  3. ________________________________

    A Prolegomenon to the Construct of the Native Speaker: Heritage Speaker Bilinguals are Natives Too!

    Abstract:

    This Forum challenges the generally accepted position in the linguistic sciences—conscious or not—that monolingualism and nativeness are essentially synonymous in an exclusive way. We discuss two consequences of our position that naturalistic bilinguals and multilinguals exposed to a language in early childhood are also native speakers: (i) that bi-/multilinguals have multiple native languages; and (ii) nativeness can be applicable to a state of linguistic knowledge that is characterized by significant differences to the monolingual baseline.

    Rothman, J. and Treffers-Daller, J. (2014). A Prolegomenon to the Construct of the Native Speaker: Heritage Speaker Bilinguals are Natives Too!. Applied Linguistics, 35(1), pp.93-98.

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    Projet Voltaire App pour Windows X

    Pour dire adieu aux fautes d’orthographe et de grammaire (conjugaison, accords…), le Projet Voltaire vous propose une méthode unique d’entraînement et de remise à niveau – avec des tests et des exercices d’orthographe et de grammaire – qui est la seule à s’adapter automatiquement à vos lacunes et à votre rythme d’acquisition.

    UTILISATION : le Projet Voltaire propose des niveaux classés dans un ordre croissant de difficulté.
    Chaque niveau permet de se tester et de s’entraîner sur plusieurs difficultés. Le principe est simple : une phrase est affichée, si vous voyez une faute, cliquez dessus, sinon cliquez sur le bouton « Il n’y a pas de faute ». Le système analyse votre degré d’autonomie face à la difficulté et continuera à vous entraîner jusqu’à ce que vous la maîtrisiez. Lorsque la jauge de progression arrive à 100 %, vous maîtrisez toutes les règles du niveau. Vous pouvez à tout moment voir votre courbe de progression en cliquant sur « Statistiques ». Sur le module Supérieur, les difficultés recensées sont à l’origine de nombreuses fautes graves et récurrentes relevées dans les échanges professionnels courants par e-mails ; 50 % d’entre elles concernent la grammaire (conjugaison, accords…).

    Projet Voltaire, la référence en orthographe pour le diagnostic, la remise à niveau personnalisée et la certification est éprouvé par plus de 3 millions d’utilisateurs et dans plus de 1700 établissements (entreprises, CCI, universités, grandes écoles, lycées, collèges, centres de formation…).

    82 % des recruteurs étant sensibles au niveau d’orthographe des candidats, pourquoi ne pas passer le Certificat Voltaire (certificat de niveau délivrant un score que l’on peut afficher sur son CV, comme on le fait avec le TOEIC® ou le TOEFL® pour l’anglais) ? Le Projet Voltaire est l’outil le plus efficace pour vous y entraîner.

    Gratuit sur Microsoft® Store ici: https://www.microsoft.com/fr-fr/p/projet-voltaire/9wzdncrddx3c

    ________________________________

    fMRI of Simultaneous Interpretation Reveals the Neural Basis of Extreme Language Control

    We used functional magnetic resonance imaging (fMRI) to examine the neural basis of extreme multilingual language control in a group of 50 multilingual participants. Comparing brain responses arising during simultaneous interpretation (SI) with those arising during simultaneous repetition revealed activation of regions known to be involved in speech perception and production, alongside a network incorporating the caudate nucleus that is known to be implicated in domain-general cognitive control.

    The similarity between the networks underlying bilingual language control and general executive control supports the notion that the frequently reported bilingual advantage on executive tasks stems from the day-to-day demands of language control in the multilingual brain.

    We examined neural correlates of the management of simultaneity by correlating brain activity during interpretation with the duration of simultaneous speaking and hearing. This analysis showed significant modulation of the putamen by the duration of simultaneity.

    Our findings suggest that, during SI, the caudate nucleus is implicated in the overarching selection and control of the lexico-semantic system, while the putamen is implicated in ongoing control of language output.
    These findings provide the first clear dissociation of specific dorsal striatum structures in polyglot language control, roles that are consistent with previously described involvement of these regions in nonlinguistic executive control.

    Bilingualism confers a variety of cognitive advantages (Abutalebi et al. 2009; Diamond 2010), including improved nonlinguistic executive skills (Bialystok et al. 2012), and delaying the appearance of symptoms of Alzheimer’s disease (Schweizer et al. 2012).

    It has been suggested that the observed benefits of bilingualism stem from enhanced inhibitory control, required for continual selection between multiple languages in bilinguals (Green 1998). More recently, it has been proposed that the bilingual advantage arises from increased use of a more general “conflict monitoring” system in bilinguals compared with monolinguals (Costa et al. 2009; Hilchey and Klein 2011; Abutalebi et al. 2012b). Consistent with these suggestions, brain-imaging evidence indicates that bilingual language control depends upon a cortico-subcortical network incorporating the dorsal striatum, the anterior cingulate cortex (ACC) and the supplementary motor area (SMA) (Abutalebi and Green 2008; Kroll et al. 2008; Hervais-Adelman et al. 2011; Abutalebi et al. 2012a).

    These brain regions are known to participate in nonlinguistic executive-control processes such as response selection (Grahn et al. 2008), response inhibition (Aron 2008), and conflict monitoring (Botvinick et al. 2004;Abutalebi et al. 2012b).

    Our results provide new insights into the profound overlap between the neural bases of extreme language control and those of domain-general control of cognition and action. Indeed, recent evidence suggests that experienced simultaneous interpreters display enhanced cognitive flexibility compared even with bilingual individuals (Yudes et al. 2011;Stavrakaki et al. 2012).

    The recruitment of similar fronto-subcortical-cerebellar circuits during language and executive control provides powerful evidence that the continuous demands of language control in the multilingual brain, and associated experience-dependent plasticity, could underlie the nonlinguistic, executive advantages that have been observed in bilingual individuals, advantages that may also be protective in defying challenges posed by aging and even disease.

    Hervais-Adelman, A., Moser-Mercer, B., Michel, C. and Golestani, N. (2014). fMRI of Simultaneous Interpretation Reveals the Neural Basis of Extreme Language Control. Cereb. Cortex, 25(12), pp.4727-4739.

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    Higher IQ in adolescence is related to a younger subjective age in later life: Findings from the Wisconsin Longitudinal Study

    Higher IQ in adolescence was associated with a younger subjective age in late life. Bootstrap analysis further showed that this association was mediated by higher openness. The present study suggests that how old or young individuals feel is partly influenced by lifespan developmental processes that may begin with early life cognitive ability.

    Stephan, Y., Sutin, A., Kornadt, A., Caudroit, J. and Terracciano, A. (2018). Higher IQ in adolescence is related to a younger subjective age in later life: Findings from the Wisconsin Longitudinal Study. Intelligence, 69, pp.195-199.

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    « La plus haute étape possible dans la culture morale est quand nous reconnaissons que nous devons contrôler nos pensées. » – Charles Darwin

    Traduction(EN): « »The highest possible stage in moral culture is when we recognize that we ought to control our thoughts. » —Charles Darwin

    ________________________________

    ________________________________

    « La nécessité de formuler un système est une sorte de dépravation, un désir stupide d’être un tyran ». -Friedrich Nietzsche

    Traduction (EN): « The need to formulate a system is a kind of depravity, a stupid desire to be a tyrant. » -Friedrich Nietzsche

  4. Philosophy Review: “The World as Will and Idea”, by Arthur Schopenhauer (1818)

    Extract:

    Schopenhauer, a pessimistic philosopher, focused on the dark side of life and mental evils and cruelty, which he considered inevitable and that we as psychologists, intellectuals and masters of the mind view as mental disorders that have a negative effect on both the character of the affected and the human environment at large exposed to the vile side of human nature.

    This negative view of man’s behaviour and role in life was a sharp contrast to the other more euphoric philosophers who marked the spirits of the generation before him, and who embraced a more idealistic and perhaps a slightly exaggerated euphoric side of man’s mind and character. Though Schopenhauer’s work originally gained little attention at the time it was published [perhaps being too avant-garde for the atavistic institutions of his time], he expressed an interpretation of the world that was dragging and opposed the great ideal of who went before him, such as Victor Schelling and Hegel on some very important points but did not deny expressions of art such as the romantic movement in its various forms.

    Schopenhauer who never refrained from publicly criticising people and ideas he disliked was very vocal in his complete contempt for these men, and regarded himself as their great opponent in the ring of the leaders delivering the “Real truth” to mankind and civilisation. Schopenhauer’s work in many ways could be viewed as an extension of another famous German philosopher, namely Immanuel Kant, who preceded him by one generation, delivering his major philosophical work, “a critique of pure reason”. Schopenhauer worked out a system in which reality is known inwardly by a kind of feeling where intellect is only an instrument of the will: the biological will to live and where process rather than result is ultimate.

    Schopenhauer’s pessimism lies in his very strong rejection of life. In fact, this rejection is so strong that he even had to address the question of suicide as a solution to life. He fortunately also rejected this “solution” to life, this rejection to life reflected influences with roots in Eastern philosophy, particularly Buddhism, and it is one of the most significant aspects of his work that he was the first Western philosopher to integrate Buddhist thought into Western philosophy. His preoccupation with the evil of the world and the tragedy of life was also somewhat reminiscent of ancient Hindu philosophies. His writings helped to stimulate in Germany an interest in Oriental thought and religion, which can also be seen in the work of many later German philosophers.

    In “The World as Will and Idea”, Schopenhauer also considered the important question of the function of art. The value of arts to human life in far more depth than any of his predecessors, and even graded each of the arts, such as music, poetry, architecture [etc], from most important to least important. For that reason, his book had not only a profound effect on future philosophers, but also artists, particularly poets and composers, such as the enigmatic Wagner, who felt indebted to him and sent him a letter of gratitude when he was first introduced to Schopenhauer’s work.

    Full Article: https://dpurb.com/2018/08/24/essay-philosophy-review-the-world-as-will-and-idea-by-arthur-schopenhauer-1818/

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    Clinical Psychology: Learning Disabilities, Anxiety, Depression & Schizophrenia and the Effectiveness of Psychotherapy

    CAMHS deal with the psychological issues of people under the age of 18. They are a non-specialist service and often refer to other more specialised departments following the initial assessment of patients. The most common cases tend to be adolescents with depression and anxiety whose manifestations are not different to those of adults and so are treated fairly similarly.

    Inclusivism in Learning Disabilities

    In 1969, Bengt Nirje adopted and developed the concept of normalisation in Sweden and beautifully described it as…
    “making available to all mentally retarded people patterns of life and conditions of everyday living which are as close as possible to the regular circumstances and ways of life of society.”

    – Nirje, 1980

    Learning Disability is not just an impairment in Cognition

    The social impairment of Learning Disabilities – US Statute 111 – 256: Rosa’s Law defines the factual impairment, the imposed or acquired disability and the awareness of being different.

    The Normalisation Theory

    This theory focuses on the mainstream social trends of social devaluation or deviancy making. Some categories of people tend to be valued negatively due to their behaviours, appearances and characteristics, and this places them at the risk of being devalued [according to the Normalisation Theory of Nirje on the societal processes he assumed] – people fulfil various social roles and stereotypes. As part of the deviancy making or social devaluation, the unsophisticated minds of the masses generally do not mean to stereotype, however they seem to do it unconsciously [the unconscious is a concept Sigmund Freud and Jacques Lacan acknowledged in their psychoanalytic theories of mental/psychological activity and its disorders land mental health problems linked to psychopathic tendencies in people towards others], i.e. deviant groups with social symbols or images that are at a higher risk of being devalued are the focus of the normalisation theory, which is believed to be done with the aim of providing them with the skills they need and eventually change the status of these deviant groups.

    Society tends to distance itself from deviant groups without any purpose or belonging, however psychologists provide support for the social integration and valued social participation of people with learning disabilities through exercises that involve learning through imitation. This challenges stereotypes within wider society through direct experiences of spending time with people who are affected by learning disabilities.

    While psychology evolves and sophisticated and modern theories about intelligence and communication such as our « Organic Theory » take shape, we hope that observations such as this one may be digested and understood by the masses, that is:

    « While the communicative patterns [language] in human primates vary with socio-behavioural and geographical patterns; creativity and IQ remain constant and do not change. Intelligence and creativity cannot be stopped because of linguistic differences, since talented and gifted humans do not choose the location of their birth nor their linguistic heritage but still contribute to the enhancement of our civilisation. »

    Which concludes that that the intelligence of an invidual when assessed on a range of variables [e.g. perception, fluid intelligence, reasoning, emotional intelligence, courage, etc] cannot be deduced by simply assessing their academic abilities, since human life has various sides to itself. Hence, the true worth and value of an individual may always remain a problem and a mystery to fully assess, and this seems to go in line with Jean Piaget’s deduction about the uniqueness of the human organism and mind.

    Full Article: https://dpurb.com/2018/07/02/clinical-psychology-learning-disabilities-anxiety-depression-schizophrenia-and-the-effectiveness-of-psychotherapy/

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    Brain Activity and Functional Connectivity Associated with Hypnosis

    Abstract:

    Hypnosis has proven clinical utility, yet changes in brain activity underlying the hypnotic state have not yet been fully identified. Previous research suggests that hypnosis is associated with decreased default mode network (DMN) activity and that high hypnotizability is associated with greater functional connectivity between the executive control network (ECN) and the salience network (SN). We used functional magnetic resonance imaging to investigate activity and functional connectivity among these three networks in hypnosis. We selected 57 of 545 healthy subjects with very high or low hypnotizability using two hypnotizability scales. All subjects underwent four conditions in the scanner: rest, memory retrieval, and two different hypnosis experiences guided by standard pre-recorded instructions in counterbalanced order. Seeds for the ECN, SN, and DMN were left and right dorsolateral prefrontal cortex, dorsal anterior cingulate cortex (dACC), and posterior cingulate cortex (PCC), respectively. During hypnosis there was reduced activity in the dACC, increased functional connectivity between the dorsolateral prefrontal cortex (DLPFC;ECN) and the insula in the SN, and reduced connectivity between the ECN (DLPFC) and the DMN (PCC). These changes in neural activity underlie the focused attention, enhanced somatic and emotional control, and lack of self-consciousness that characterizes hypnosis.

    Jiang, H., White, M., Greicius, M., Waelde, L. and Spiegel, D. (2016). Brain Activity and Functional Connectivity Associated with Hypnosis. Cerebral Cortex.

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    _____________________

    Philosophie, Science et Société: https://philosciences.com/Pss/

    _____________________

  5. « Piano Concerto In D Minor, K 466; 2nd Movement » by Amadeus Mozart

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