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Cette étude présente une réflexion sur l'habitation d'un lieu et la constitution d'un « Soi territorial », dans le contexte de la vie et du travail « paysan ». L'hypothèse est alors posée d'une possible « psychopathologie de la (dé-) territorialisation », selon laquelle un « non-lieu », générateur de non-sens, peut se trouver impliqué dans une dynamique suicidaire en lien spécifique avec la dimension territoriale du Soi et l'habitation impossible d'un lieu. Les aspects cliniques et psychopathologiques sont appréhendés dans la perspective du lien entre certains « paysans de tradition » et leur lieu de vie, au regard de l'empreinte réciproque entre psychisme et territoire. Cette réflexion exploratoire permet d'orienter des recherches cliniques auprès d'agriculteurs en souffrance en marge des « troubles psycho-sociaux » habituellement recensés. Les limitations et impasses induites par des processus dissociatifs, ou mélancoliques sont rapportés soit à une défaillance de la Présence, compromettant la construction d'un monde habitable, c'est-à-dire territorialisable, soit à l'hostilité d'un monde réfractaire à la dynamique d'un processus de territorialisation, et donc inapte à permettre d'y séjourner. Ces considérations ouvrent une perspective originale de recherches qualitatives visant à appréhender les rapports entre altération des assises territoriales du Soi et intentionnalité suicidaire. This study presents a reflection on the inhabitation of a place and the constitution of a territorial Self,' in the context of 'country' life and work. The hypothesis is then put forward of a possible 'psychopathology of (de-)territorialization,' according to which a 'non-place,' generator of meaninglessness, may be involved in a suicidal dynamics specifically linked to the territorial dimension of the Self and the impossible inhabitation of a place. The clinical and psychopathological aspects are examined from the perspective of the link between certain 'traditional farmers' and the place where they live, with regard to the reciprocal imprint between psyche and territory. This exploratory study will provide guidance for clinical research into the suffering of farmers who fall outside the scope of commonly identified 'psycho-social disorders.' The limitations and impasses induced by dissociative or melancholic processes are related either to a failure of Presence, compromising the construction of a habitable world, i.e. one that can be territorialized, or to the hostility of a world that is resistant to the dynamics of a territorialization process, and therefore unfit to allow us to dwell in it. These considerations open up an original perspective for qualitative research aimed at understanding the relationships between alteration of the territorial foundations of the Self and suicidal intentionality. [ABSTRACT FROM AUTHOR]

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Akofena is the property of Universite Felix Houphouet Boigny and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper considers how labels may be used: "Neurodiverse," "genderfluid," "sex‐positive," "ADHD," and "highly‐sensitive" are just some of the labels that may be offered by patients in introducing themselves. Such labels can be thought of as shortcuts, a way to define identity and sum up a feeling state, attitude, or behaviour. While they may sometimes be "given" in the sense of a diagnosis, they are also "found" and self‐adopted. Using scaffolding as a metaphor for allowing growth or development to take place (or compensate for its absence), the phenomenon of self‐labelling is presented as fulfilling different functions, namely: Label as mirrored reflection; Label as creative defence; Label as something with which to play; Label as container for that which cannot yet be known; Label as calling something into being; and Label as collective dream image. The article starts with three brief composite clinical sketches, and goes on to explore some of the ways that labels may be used with reference to the presented clinical material. [ABSTRACT FROM AUTHOR]

Copyright of Estilos da Clínica is the property of FEUSP - Faculdade de Educacao da USP - Universidade de Sao Paulo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ostium is the property of Ostium and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

C.G. Jung postulates the child motif as the central symbol of the unfolding self towards wholeness. From the 'abandoned child' and the 'invincibility of the child', Jung derives the 'divine child' as hero. It is about the victory of consciousness over the unconscious, about the 'overcoming of the darkness monster'. But in this ego-psychological approach, there is no 'evil', no destructive child. The author is surprised that there is no concept of destructiveness per se, in the Kantian sense, in either psychoanalysis or analytical psychology. In Jung, 'evil' exists as a shadow dynamic that needs to be integrated. This paper is about destructiveness that cannot be integrated. The author's hypothesis is that some patients have the unconscious belief that they are a discarded child and were born as a 'bad' destructive child or have acquired this unconscious belief in the course of their development. Both possibilities are explored with regard to their treatability using clinical vignettes from the therapy of a child, an adolescent and an adult patient. With regard to collective destructiveness, an attempt is also made to highlight some characteristic beliefs of increasingly radicalized political and social groups. [ABSTRACT FROM AUTHOR]

This paper compares presentations of disorders of the sense of body ownership and agency from psychoanalytic and neurological perspectives to demonstrate similarities in symptomatology proposing these similarities arise from adjustments in Friston's generative model of self-organization and selfhood. The implications for the analytic model of the Self, for clinical practice and for neuroscience research are considered. Patients with narcissistic disorders use projective defences resulting in a disordered sense of what belongs to whom. This applies to mind and body of self and other and is central to understanding transference and countertransference. Clinical observations of this disordered sense of ownership and agency mirror findings in neurological disorders. This paper proposes that in both neurological and psychological disorders Friston's 'internal generative model' of selfhood is adjusted. Further to this whilst this adjustment may be either neurogenic or psychogenic, the final neural mechanism and symptomatic outcome are similar. On the basis of these observations the paper compares the concept of the Self from Jungian and psychoanalytic perspectives. Finally, the implications for the concept of the death instinct and Britton's concept of Xenophobia are explored along with the implications of these observations for clinical practice. [ABSTRACT FROM AUTHOR]

Working with patients who end their lives through suicide is one of the greatest challenges and fears a clinician might face. This paper explores the experience of working with such patients in the course of psychiatric care and Jungian analysis. Jungian theory is used to explore a conceptual understanding of the dilemmas faced. Such theory points to an intractable conflict between Self and ego giving rise to unbearable distress, partly through difficulties arising in achieving individuation. The paper proposes that our difficulties in dealing with a patient's suicide might reflect a manifestation of relentless hope and, perhaps contentiously, these patients made a more considered decision in their final acts than prevailing clinical opinion suggests. [ABSTRACT FROM AUTHOR]

Copyright of Social Science Information is the property of Sage Publications, Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Language & Literary Studies / Folia Linguistica & Litteraria is the property of Journal of Language & Literary Studies / Folia Linguistica & Litteraria and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present work aims to present ideas about the notion of 'Mystery', based on the contributions of various thinkers from different areas of knowledge. It will focus especially on the experience itself, that is, on the human possibility of generating the mystical experience and conceptualizing the dimension from contact with it. Concepts such as 'Homo Mysticus' (Erich Neumann), 'Numinous' (Rudolf Otto), 'Synchronicity' and 'Self' (Carl G. Jung) will be developed, approaching them from a psychological perspective. A distinction between two different categories of contact is proposed in the article: violent experiences and subtle experiences. The referential framework of analytical psychology enables the possibility of a transcendent and immaterial realm creatively linked to psychic reality, as well as an attempt to understand it. The conceptualization of the symbolic from the Jungian worldview allows us to understand the experience of Mystery from a psychological point of view in relation to the surrounding world. The idea is even raised that the ultimate (and implicit) purpose of the analysis is the manifestation of Mystery, a general name that could encompass the different phenomenological experiences. Is it possible that such experiences occur in the cultural circumstances of the present? What place does Mystery occupy in these times? What forms could it take? By observing dreams, imaginations and synchronicities, experiences of the mysterious will be explored in the context of contemporary Jungian analysis. [ABSTRACT FROM AUTHOR]

In recent decades, Latin America has observed the massification of so-called alternative spiritualities, such as the Nueva Era (New Age). This research sought to explore the Self of New Age participants within a neoliberal context of subjective transformation. Data was collected by semi-structured life history interviews carried out with six New Age practitioners from southern Chile. Content analysis of the interviewees'stories revealed dimensions in the participants'Self, such as: empowerment, search for fulfillment, reluctance of formal institutions, redemption, a therapist in relationships, which can be conceptualized based on neoliberal elements, resulting compatible with the idea of a spiritual entrepreneur and consumer present in this spirituality of self-worship. [ABSTRACT FROM AUTHOR]

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Cette contribution théorique discute de l'intégration d'un « soi territorial » aux côtés des soi minimal et narratif classiquement décrits par la phénoménologie contemporaine et utilisés par la psychopathologie phénoménologique. Nous partons de l'expérience schizophrénique et des outils de compréhension de celle-ci pour mettre en évidence certaines limitations s'inscrivant autour du recours au discours dans le dispositif clinique pour évoquer des phénomènes a priori pré-langagiers. Ce cheminement théorique, qui a pour incidence de rendre nécessaire une ouverture à l'observation clinique et à l'intersubjectivité, conduit à des implications nosographiques et thérapeutiques qui nous semblent utiles à la perspective phénoménologique. D'un point de vue nosographique, nous discutons des recouvrements (non systématiques) entre expérience schizophrénique et expérience psychotique alors que, d'un point de vue thérapeutique, la proposition du soi territorial permet d'insister sur le fait que la relation clinique se caractérise, tant par une analyse de l'expérience et un discours à son propos, que par une pratique et un vécu expérientiel conjoints nécessitant le partage d'un espace commun. La proposition théorique du « soi territorial » se révèle féconde et heuristique pour approfondir les débats nosographiques dans le domaine de la psychose, et pour contribuer à une réflexion sur la pratique de la psychothérapie. This theoretical paper discusses the integration of a "territorial self" alongside the minimal and narrative selves most commonly described by contemporary phenomenology and used by phenomenological psychopathology. We start from the schizophrenic experience and the tools for understanding it, in order to highlight some limitations in the use of vocal communication within the clinical system to evoke phenomena that are a priori pre-linguistic. This theoretical path, which requires an openness to clinical observation and intersubjectivity, leads to nosographic and therapeutic implications that seem useful to us from a phenomenological perspective. From a nosographic standpoint, we discuss the (non-systematic) crossovers between the schizophrenic experience and the psychotic experience; whereas, from a therapeutic standpoint, the proposal of the territorial self allows us to insist on the fact that the clinical relationship is characterized as much by an analysis of experience and a discussion about it as it is by a joint practice and an experiential experience requiring a common ground. The "territorial self" proves to be a fruitful and heuristic theoretical proposal, enriching nosographic debates in the field of psychosis, and contributing to a reflection on the practice of psychotherapy. [ABSTRACT FROM AUTHOR]

Copyright of Lublin Studies in Modern Languages & Literature / Lubelskie Materialy Neofilologiczne is the property of Maria Curie-Sklodowska University, Department of German & Applied Linguistics and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The self is a crucial component of the psychic life and plays a central role for the adaptation to the environment. In daily life, this adaptative function is ensured, inter alia, by numerous biases filtering information and favoring those which are self-related. After succinctly reviewing the most documented among them which are affective and mnesic biases, the current paper provides a critical review of literature about a bias which is supposed to be perceptive, the self-prioritization effect (SPE). That has been revealed by Sui et al. (2012, Journal of Experimental Psychology: Human Perception and Performance, 38(5), 1105) with an astute matching task and consists in the fact that arbitrarily tagging shapes to a word referring to the participant (e.g., you--square) leads to faster and more accurate responses as compared to shapes tagged to a word referring to another identity (e.g., strange--circle). The methodological variations of this task and the SPE's both extension and putative origins will be presented, as well as the restrictions which border it, related to the individuals, to the experimental situation and to some more general properties of the self. Finally, some avenues for future research will be proposed, drawing some promising paths: beyond being a robust and intriguing phenomenon, SPE can indeed be considered as a convenient tool to assess some mechanisms underlying social cognition, in various fields using an experimental approach such as developmental psychology and social psychology. [ABSTRACT FROM AUTHOR]

The Yijing (Book of Changes) occupied a very significant position in C.G. Jung's mind, which was closely related to Richard Wilhelm's active recommendation and introduction of the Yijing wisdom. Inspired by the Yijing, Jung set forth the 'principle of synchronicity', by which scholars tend to discuss the relationship between Yijing and Jungian psychology. In fact, Jungian analytical psychology conceives in-depth onto-cosmological connotations corresponding to the philosophy of the Yijing. The terms invented or employed by Jung such as 'archetype', 'Self', 'individuation', 'mandala,' 'anima and animus', 'persona and shadow' are interrelated with the connotations of Taiji (Supreme Ultimate) (○) and liang yi (two-mode) () in the Yijing philosophy. A comparative study of the two disciplines can help us gain a more comprehensive and deeper understanding of both, and further improve the exchanges of Eastern and Western cultures. [ABSTRACT FROM AUTHOR]

Il est courant, dans les recherches en sciences humaines, sociales et politiques, de qualifier l'ère actuelle par le signe de « post-vérité ». Considérant la discontinuité entre discours et vérité aujourd'hui, cet article vise à identifier sous quels régimes de vérité la force du vrai est en déclin et à souligner certains apports d'auteurs de la tradition psychanalytique pour réfléchir à l'engagement des sujets dans les discours de vérité. Dans une perspective historique, nous recourrons à l'analyse de Foucault pour identifier, dans la notion de « force du vrai », une conception de la vérité située entre savoir et pouvoir. Ensuite, sont présentées, sur la base des propositions théoriques de Freud et de Deleuze et Guattari, (1) une lecture portant sur l'actuel déclin de la vérité, ainsi que, à partir de la contribution de Lacan, (2) des possibilités de relever les dimensions de l'altérité et des limites du discursif dans l'expérience de la vérité. Compte tenu de la faillite des régimes modernes de vérité basés sur le modèle de la connaissance et le détachement des subjectivités de l'indexation de leur discours sur le plan de la vérité, nous identifions l'ascension d'un narcissisme des petites différences et d'une modalité de fascisme qui soumet les différences à un principe d'identité. Au vu de ce scénario, nous constatons, dans l'approche psychanalytique, combien l'autre occupe une place incontournable comme différence dans l'expérience de la vérité. Cette perspective récupère une autre tradition de la vérité, qui, associée à un travail de soi sur soi-même, implique la possibilité de transformation du sujet. En problématisant l'expérience de la vérité qui repose sur la connaissance, étant déterminée par une tradition métaphysique de l'âme (psykhé), c'est-à-dire, en définissant l'ontologie comme une manière d'être du sujet, nous soulignons d'autres possibilités de subjectivation de la vérité basées sur la dimension de la vie (bíos) et de l'existence. En concevant le dire vrai dans la psychanalyse à partir de la lecture de Lacan, nous nous demandons dans quelle mesure cette perspective réintroduit aujourd'hui la question de la force du vrai dans le domaine d'une réflexion éthique. En favorisant le retour de la vérité par le biais d'une clinique du sujet, la contribution de Lacan à la psychanalyse permet d'établir une critique des formes de subjectivation aujourd'hui fondées sur le principe de l'identité, et de redéfinir la place de l'altérité dans les discours de vérité. La détermination des limites du dire dans l'appréhension du réel ne donne pas tellement lieu à un renoncement à l'expérience de la vérité, puisque, outre qu'elle est inscrite dans la tradition de la connaissance, celle-ci peut se situer dans une démarche esthétique, dans laquelle la force du vrai engendre une stylistique de l'existence. It has become a commonplace in research in human, social, and political sciences to refer to the current era as being one of "post-truth". Considering the discontinuity between discourse and truth today, this article aims to identify under which regimes the force of truth is in decline and to indicate some contributions of authors from the psychoanalytic tradition, in order to reflect on the engagement of subjects in discourses of truth. From a historical perspective, we refer to Foucault's analysis to identify, in the notion of "force of truth", a conception of truth established between knowing and power. Then, we propose, based on the theoretical propositions of Freud and of Deleuze and Guattari, (1) an interpretation of the current decline of the truth, and, from Lacan's contributions; (2) possibilities for emphasising the dimensions of otherness and of the limits of the discursive in the experience of truth. Given the failure of modern regimes of truth based on the knowledge model and the detachment of subjectivities from the discourses of truth, we identify the rise of a narcissism of small differences and a modality of fascism that submits differences to a principle of identity. Considering this scenario, the psychoanalytic approach demonstrates how powerfully the other occupies an unavoidable place of difference in the experience of truth. This perspective recovers another tradition of truth, which, associated with the subject's work on her/himself, implies the possibility of subjective transformation. By problematising the experience of truth based on knowledge and determined by a metaphysical tradition of the soul (psykhé), that is, by defining ontology as the subject's way of being, we highlight other possibilities of the subjectivation of truth based on the dimension of life (bíos) and of existence. By conceiving of telling the truth in psychoanalysis according to Lacan's reading, we question how this perspective reintroduces the question of the force of truth in the field of ethical discussion. By promoting the return of truth through a clinical investigation of the subject, Lacan's contribution to psychoanalysis allows us to establish a critique of contemporary forms of subjectivation based on the principle of identity, and to redefine the place of otherness in discourses of truth. The determination of the limits of speech in the apprehension of the real does not give rise to a renunciation of the experience of truth, since, besides being inscribed in the tradition of knowledge, it can be situated in an aesthetic approach, in which the force of truth engenders stylistics of existence. [ABSTRACT FROM AUTHOR]

John Weir Perry's influence on the understanding of the psychotic process through his research in San Francisco between 1950 and 1981 was groundbreaking, because it both verified and expanded upon C.G. Jung's research at the Burghölzli Hospital in Switzerland in the early 1900's. The author explores both the brilliance of Perry's contribution as a psychiatrist and Jungian analyst and also shows the flawed human, who, with his rare sensitivity to the psychotic process, devoted his life work to the schizophrenic population and their often ill-fated search for meaning. She tells how his creative engagement with the analytic processes of Self discovery eventually led to analytic boundary violations, which ultimately resulted in his indefinite suspension from membership in his local Jungian community. Further, this paper describes her reflections on the innovative work that influenced both the treatment of this population, as well as educating candidates in analytical training to be receptive to and cognizant of psychotic affects and imagery. The archetypal field of the psychotic process, its influence on the development of analytical psychology relative to the psychotic process, and one man's impact on the analytic community are considered. [ABSTRACT FROM AUTHOR]

In light of contemporary theories of the development of the self and infant research studies, the author proposes a reinterpretation of the lapsus phenomenon. The lapsus phenomenon was conceived by Freud as a disturbance due to the emergence of psychic contents that have been repressed because they are unacceptable on the level of consciousness. The current interpretation conceives the lapsus as a signal of expression of the intentionally oriented nascent self. These ideas will be considered through the lens of a clinical case that highlights and explicates this phenomenon. [ABSTRACT FROM AUTHOR]

How has the 'benevolent self's relation to others changed as a result of (first) the liberalization of monotheisms and (then) the uneven transition to post-religious spiritual formations? The apparent (and misleading) effacement of the self in traditional monotheistic generosity has ultimately given way to a 'liberal' glorification of the self. In advanced liberalism (typically dubbed 'neoliberalism'), the glorification intensifies, but paradoxically becomes self-critical. Post-religious spiritualities interact with these advanced liberal dynamics to open up new possibilities for self- and community-formation. Even though the contradictions between self-centeredness and self-criticism are most acutely experienced within American post-religious spirituality, a suggestive discussion of Egypt demonstrates that these trends are not exclusively 'Western.' In both contexts, the corporate takeover of spirituality confines alternative forms of generosity. [ABSTRACT FROM AUTHOR]

Copyright of Revue Universitaire des Sciences Humaines et Sociales is the property of University of Kasdi Merbah Ouargla and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article tackles one of the basic theories of human identity that is definitely the individual’s sense of “self". By analyzing it from a purely postmodernist perspective, the ‘Self’ is considered as multifarious and unstable. In The Accursed, one of Joyce Carol Oates’s most outstanding novels, the idea of the self as homogeneous and cohesive is denounced through exploring the ‘lives’ and ‘selves’ of a number of American historical figures. Mainly by ‘narrativizing history,’ Oates fuses fictional and fantastical elements within the very ‘real’ moments in history in an attempt to critically unveil some influential ideological assumptions of the time. [ABSTRACT FROM AUTHOR]

This is the second part of an article that tries to provide a framework of understanding of, and a seminal reflection on, a highly interesting yet little explored psychological construct of Jung's analytical psychology, namely the 'mana personality'. Here I take into consideration some issues around the 'saviour complex', discussed in Jung's seminar on Nietzsche's Zarathustra, concerning both the psychological analysis of the individual and the socio-political level related to the collective horizon of the 1930s. Moreover, I consider the continuity of Jung's analysis of such issues in other works such as 'Psychology and national problems' (1936), Symbols of Transformation (1952), and Aion (1950). I finally make some suggestions concerning Jung's apparent hermeneutic tendency to apply the construct of the mana personality to collective historical phenomena. [ABSTRACT FROM AUTHOR]

According to Jung, the 'mana personality' represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of 'similarity to God'. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung's published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in 'La structure de l'inconscient' (1916) that preceded the successive proper treatment of the mana personality's notion presented, and here examined, in 'The relations between the ego and the unconscious' (1928). Successively, I take into consideration some further issues related to it discussed by Jung in 'The structure of the psyche' (1928/1931), 'Archaic man' (1931), and 'Nietzsche's Zarathustra'. [ABSTRACT FROM AUTHOR]

This paper investigates the relations between displacement, home, trauma and the self in the experience of refugees, which has become an issue of unexpected and far-reaching proportions in recent times. It questions to what extent and under what conditions displacement in the world may be traumatic and how trauma may be considered the effect of an inner displacement. Refugees' lives are marked by forced migration that is related to a certain suffering due to the changes in their family, relational, social and cultural lives. The paper explores the extent to which these changes can represent a break so significant as to be traumatic. It outlines the way in which traumatic experiences can produce an inner displacement and reorganization of one's mental life that leads to a focus on traumatic complexes. Under the most severe traumatic conditions, this can be understood as a displacement of the central axis of Self, in which the ego complex yields its position to other complexes, with a deep change in the organization and functioning of self. The experience of refugees highlights the way in which we live in a matrix of conscious and unconscious links between inner and outer worlds that need deeper and simultaneous consideration to understand their implications and mutual resonances for the psyche. Clinical cases of refugees will illustrate some aspects of these interconnections. [ABSTRACT FROM AUTHOR]

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Copyright of Angles: French Perspectives on the Anglophone World is the property of Societe des Anglicistes de l Enseignement Superieur and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Angles: French Perspectives on the Anglophone World is the property of Societe des Anglicistes de l Enseignement Superieur and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al Athar is the property of University of Kasdi Merbah Ouargla and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the significance of the image of the Chinese character for 'enlightenment'. The oracle bone script form for 'enlightenment' is comprised of the symbol for the 'true self' and the symbol for the 'heart'. In Chinese Taoist philosophy, the true self is close to Tao, a concept akin to that of the self in Analytical Psychology. The combination of the 'self' meeting with the 'heart' conveys both the aspect of inspiration and of profound meaning. The paper is composed of three parts in order to facilitate the analysis and interpretation of this Chinese character: 1) an exploration of the image and meaning of the character; 2) an exploration of the link between the self and enlightenment; and 3) reflections on the relationship between insight and enlightenment. The image of this Chinese character contains not only what enlightenment is, but also the way to enlightenment and the meaning of the way. [ABSTRACT FROM AUTHOR]

Résumé Objectifs La notion de soi reste difficile à définir. L'objectif de cet article est de chercher à mieux comprendre ce qu'est le soi en retraçant son évolution depuis les origines, et en se focalisant sur la distinction soi/non-soi. L'idée étant que la distinction soi/non-soi est une constante primaire et fondamentale dans la construction des organismes. Méthodes On retrace rapidement l'évolution de la distinction soi/non-soi depuis les bactéries jusqu'à l'être humain dans les deux grands systèmes où l'existence d'un soi apparaît essentielle, le système immunitaire et le cerveau. Résultats L'organisation du soi immunitaire est encore largement incomprise. Il apparaît que le soi doit être appréhendé à différents niveaux, celui du stockage des mémoires et celui de leur supervision. Dans le cerveau, il est aussi nécessaire de distinguer un soi préconscient et un soi en action que l'on appelle le soi/être. Pour illustrer la notion de soi/être , on analyse ce qu'il pourrait être dans la compulsion à boire chez les personnes dépendantes à l'alcool. Discussion La construction du soi paraît se faire en utilisant des mécanismes sensoriels de transformation du non-soi en soi, et des mécanismes exécutifs d'exclusion du non-soi. Le premier mécanisme construit un système de représentations du non-soi qui permet d'être en permanence prêt à être confronté à l'environnement. Le second mécanisme repose sur la capacité à faire des choix, sur le modèle « ceci c'est moi, cela ce n'est pas moi » ; dans le cerveau, il pourrait consister en un processus exécutif utilisant le soi/être , qui est cet instant où un objet est choisi et occupe seul l'espace du soi en acte ; on propose que le support biologique de ce choix en acte – le soi/être – est le salience network. Conclusion L'étude de l'évolution du soi depuis les origines, en se focalisant sur la distinction soi/non-soi, pourrait être un moyen de mieux comprendre la nature du soi. Abstract Objectives The notion of self remains difficult to define. The objective of the present paper is to try to more fully understand what the self is, by tracing its evolution from the origins, and by focusing on the distinction between self and non-self, the guiding idea being that the self/non-self distinction is a primary and fundamental constant in the construction of organisms. Methods We rapidly describe the evolution of the self/non-self distinction, from bacteria to humans, in the two main systems where the self is essential, namely the immune system and the brain. Results The organization of the immune self is still poorly understood. It seems that the self needs to be considered on two levels, that of memory storage and that of memory supervision. In the brain, we also need to distinguish a preconscious self from an acting self that can be called the self-being. To illustrate the notion de self-being , we analyze what it could be in the case of the compulsion to dink in alcoholics. Discussion It seems that the self builds itself using sensory mechanisms that convert non-self into self, and executive mechanisms that exclude the non-self. The conversion of the non-self into self builds a system of representations of non-self that prepares the subject to confront the environment; the executive mechanisms rest on the ability to make choices, on a "this is me, that is not me" model; in the brain, this could be achieved by an executive process using the self-being , which is the moment when an object is chosen occupies the whole space of the acting self; it is suggested that the biological underpinning of this enacted choice – the self-being – is the salience network. Conclusion The study of the evolution of the self from the origins, focusing on the self/non-self distinction, could be a useful tool to more fully understand the nature of the self. [ABSTRACT FROM AUTHOR]

Résumé Objectif L'ipséité (autre nom du Soi) est un concept central et précis pour la psychopathologie des psychoses, des névroses et personnalités pathologiques. Ce travail veut donner un statut à ce concept et montrer comment il sert à comprendre les troubles psychotiques, les troubles graves de la personnalité et les grandes crises de l'existence. Méthode Esquisser une généalogie du concept, proposer une conception dynamique de l'identité humaine (identité ipsé ou idem) et montrer ses altérations possibles dans les psychoses. Différencier les niveaux d'altération de l'identité humaine et comment les symptômes psychiatriques peuvent se comprendre comme des tentatives de recomposition de cette ipséité altérée. Résultats Notre travail converge vers un paradigme d'une grande importance : les psychoses peuvent se comprendre comme des formes d'altération de la structure d'ipséité. Il envisage un certain nombre de grandes situations cliniques pour illustrer la portée de ce paradigme. Discussion Ce paradigme montre sa pertinence pour un enrichissement d'une réflexion clinique incluant des repères et des fondements anthropologiques et pas seulement psychologiques. Il n'exclut aucune autre lecture de la psychopathologie, de l'apport des neurosciences et de la réflexion éthique. Conclusion Le Soi s'avère comme un incontournable de la psychiatrie. Que nous restions dans la clinique générale des psychoses, des troubles graves de la personnalité ou du traumatisme, que nous employons les références psychanalytiques ou de thérapies familiales, le Soi devient l'instance de référence par laquelle une certaine forme de subjectivité redevient pensable. Abstract Objectives Ipseity (another name for the Self) is a central, precise concept in the psychopathology of psychoses, neuroses and pathological personalities. This work aims to give a status to this concept, and show how it serves to understand psychotic disorders, serious personality disorders and major life crises. Methodology The appeoach involves an overview of the genealogy of the concept, and proposes a dynamic conception of the human identity (ipse or idem) so as to illustrate the alterations that can occur in psychoses. We distinguish different levels of alteration of human identity and show how psychiatric symptoms can be understood as attempts to recompose this altered ipseity. Results Our work converges towards a paradigm of great importance: psychoses can be understood as forms of alteration of the ipseity structure. It considers a number of emblematic clinical situations to illustrate the scope of this paradigm. Discussion This paradigm proves relevant for an enrichment of clinical reflection that integrates not only psychological references but also anthropological references. It does not exclude other readings of psychopathology, the contribution of neuroscience or ethical considerations. Conclusion The Self appears as essential to psychiatry. Whether in the general clinical management of psychoses, serious personality disorders and trauma, or in the use of psychoanalytic approaches or family therapies, the Self forms a central reference enabling a certain form of subjectivity to become thinkable again. [ABSTRACT FROM AUTHOR]

Résumé Objectifs Cet article évalue comment la naissance de la nanopsychiatrie repose sur de nouvelles techniques et paradigmes qui viennent remettre en cause la différence entre le soi et le non-soi, jusque-là critère de l'identité personnelle et de la conscience de soi. Méthodes L'article est structuré en quatre parties : 1. Poser le problème du soi et du non-soi dans le nouveau contexte nanotechnologique ; 2. Les méthodologies actuelle en nanotechnologie ; 3. Les résultats en termes d'augmentation capacitaire 4. La discussion sur la production d'un insoi nanopsychiatrique. Résultats Les résultats exposent les avancées sur le lien entre troubles psychiatriques et nanotechnologies. Discussion La discussion porte sur la portée de l'insoi nanopsychiatrique et les modifications dans la conscience du soi face à des productions émersives et inédites dans son propre corps vivant. Conclusion La conclusion précise les limites de l'insoi nanopsychiatrique. Abstract Aims This article assesses how the birth of nanopsychiatry is based on new techniques and paradigms that challenge the difference between self and non-self, hitherto the criterion of personal identity and self-awareness. Methods The article is structured in four parts: 1. Posing the problem of self and non-self in the new nanotechnological context; 2. Current methodologies in nanotechnology; 3. Results in terms of capacity augmentation 4. Discussion of the production of a nanopsychiatric "insoi". Results The results show progress on the link between psychiatric disorders and nanotechnologies. Discussion The discussion focuses on the scope of the nanopsychiatric "insoi" and on changes in self-awareness in the face of emergent and novel productions in one's own living body. Conclusion The conclusion plots out the limits of the nanopsychiatric "insoi". [ABSTRACT FROM AUTHOR]

Abstract: According to the World Health Organization, depression is currently the leading cause of disability, which is of great concern worldwide; however there is much dispute about depression and its causes. This article raises the hypothesis that depression could be related to an increase or inflation of ego‐consciousness, which, in turn, is inseparable from the development of modernity. The ‘hero’, symbol of this historical process of self‐consciousness and autonomy, stands now wearied and disoriented. The paper outlines how, in this cultural scene, certain ideas from Carl Jung's and James Hillman's depth psychologies may be useful in addressing the issue: the rediscovery of figures of the other through the analysis of the unconscious (Jung) and associating with others in groups imbued with communal sense (Hillman) could help the depressed individual to mitigate his or her inflated ego‐consciousness. These are two complementary ways of experiencing the conglomerate nature of the self, thus promoting the process of individuation. [ABSTRACT FROM AUTHOR]

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Philological Research & Studies. Romance Languages Series / Studii şi Cercetări Filologice. Seria Limbi Romanice is the property of Philological Research & Studies. Romance Languages Series and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Embedded in the history of dissociation is the best known case of possession in European history, the 17th century possessions at Loudun, France (1632-1638). The exorcisms and the trial drew crowds from all over Europe, the outcome prefiguring the direction in which the Western science of mind would be carried. The published debate about the possessed and obsessed Ursuline nuns of Loudun spans four centuries. One can track how theorizing about dissociation changed over time, with psychological contributions by Jean Martin Charcot, Georges Gilles de la Tourette, Pierre Janet, Michel Foucault and Michel de Certeau. Freud's psychoanalytic notion of demonological neurosis emphasized defensive strategies and a diabolic parody of adulthood. Jung's concepts of demonism and possession highlighted dissociated complexes that assimilate the ego and unseat the self, rendering a life 'provisional'. Dissociation as possession provides a through-line in Jung's Collected Works, from his 1902 dissertation to one of the last essays he wrote, in 1961. Within the context of psychotherapy, therapists and patients work towards psychological containment, consciously reorienting themselves to the presence of unconscious factors, personifying, embodying and thereby incorporating images of dissociated Otherness into the experience of selfhood. [ABSTRACT FROM AUTHOR]

This paper presents a tentative understanding of the characteristics of the extreme traumas, elsewhere called 'complex PTSD', that some refugees and asylum-seekers bring into therapy. It suggests that these kinds of traumas suffered during adulthood may involve a disintegration of the self and a loss of 'psychic skin'. This conceptualization is derived from the treatment of a refugee who survived multiple extreme traumas and with whom efforts were made in therapy to identify a complex methodology making use of supplementary therapeutic tools in addition to individual psychotherapy. The case demonstrates how the disintegration of self implies not only a deep somato-psychic dissociation, but also a loss of intrapsychic and interpersonal space. In the treatment this was worked through via repetition of the victim-aggressor dynamics at multiple levels. In the end, the therapeutic context was structured like a set of concentric layers, creating a 'bandage' over the patient's wounds whilst his 'psychic skin' was able to regenerate. The conditions triggered by extreme traumas in refugees challenge some of the cornerstones of individual psychoanalytic technique, as well as the idea that individual therapy may be thought of as existing in an environmental vacuum. [ABSTRACT FROM AUTHOR]

It may be suggested that the technological boom had blurred certain elemental social notions, videlicet reality and knowledge construction, and hence had redefined the process of the social construction of reality in a new digitalized fashion. This alternation is noticeable in the realm of teaching English in EFL classes, a milieu where technology, via Internet, serves to the learners novel simulated realities that depict their communities and themselves along certain pejorative simulacra of the Self. To these institutionalized and objectivated realities, learners negatively react by developing certain stereotypes and prejudices towards the Other. [ABSTRACT FROM AUTHOR]

Starting from the question the youthful Carl Gustav pondered as he sat on 'his' stone - 'Am I he who sits on the stone, or am I the stone on which he sits?' - the author has attempted to show that, for Jung, the idea of identity is founded on a wilful non-determination. This stance results in ethical and methodological repercussions that differentiate it both from the Freudian project and from Hindu and Buddhist thought, while at the same time having much in common with them. The paper refers to the notions of emergence and (Varela et al. 1992) enaction and argues that the concept of the archetype, especially in relation to the self, merits a re-evaluation in light of the new scientific paradigm. [ABSTRACT FROM AUTHOR]

Copyright of Issues in Ethnology Anthropology is the property of Issues in Ethnology Anthropology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The link self - society is essential in Erving Goffman's social theory. Subjected to an extremely thorough analysis throughout his entire work, this relation is examined in his last works, Frame Analysis and Forms of Talk, by introducing the concept of frame in order to explain the process that lies at the basis of organizing the experience of social actors. Through the frame metaphor that he proposes, Goffman argues that the social experience relies on frames, interpretation schemes available to subjects, with the help of which significations are attributed to different actions and analyses how these frame their activities. [ABSTRACT FROM AUTHOR]