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The question of the status of cause-and-effect explanations of human behavior that posit physically existing causative factors and those that, on the other hand, posit hypothetical entities in the form of "useful fictions" has a long history. The influence of the works of Jeremy Bentham and Hans Vaihinger, as well as the later influence of Francis Galton, is described. Issues of the validity of hypothetical constructs and related problems of measurement and definition as found in psychoanalytic theory construction and in trait theory are examined. The significant and continuing interest generated by the landmark studies of K. MacCorquodale and P. E. Meehl (1948) and L. J. Cronbach and P. E. Meehl (1955) as well as the central importance of P. E. Meehl's thinking are described.

In "Generation Dread: Finding Purpose in an Age of Climate Anxiety," Britt Wray explores the importance of language in understanding and sharing the emotions caused by the climate crisis. She emphasizes the need for validation and community in coping with these feelings and taking action. Wray also discusses the differences between existential dread from nuclear threats and climate threats, highlighting the importance of care and courage in facing these realities. The text emphasizes the need to reframe the concept of control, recognize interconnectedness, and listen to non-dominant cultures and indigenous communities. It suggests engaging in truth and reconciliation processes and creating spaces for compassionate conversations to shift towards climate solutions. The text provides resources for accessing support groups and therapy networks for those experiencing climate anxiety and encourages open-minded conversations for those less engaged. [Extracted from the article]

This issue includes two special clusters: “Teaching v. Research,” edited by Katie Little, and “The Time of Psychoanalysis,” edited by Ruth Evans and R. D. Perry. It also includes three essays on teaching and contributions to three of our columns: “How I Teach,” “Conversations,” and “Histories.”

This is the Introduction to the cluster of essays on The Time of Psychoanalysis.

This essay surveys the continued persistence of psychoanalytic theory and practice over the past decades. It argues that the psychoanalytic understanding of “ambivalence” has been crucial (and underappreciated) in key developments in both affect theory and in the use of psychoanalysis in critical race studies. Such ambivalence, moreover, still has the capacity to prod critical conversations in more nuanced, less antithetical, directions.

For a time, if one wanted to capture the emotional landscape of late medieval literature, psychoanalysis appeared to be the most acute and persuasive analytic tool. From the subjectivity of courtly love to the identification with a suffering God to the defenses against the pleasures of others and neighbors, psychoanalysis offered illuminating frameworks in startling sympathy with medieval texts. With the ascendance of affect theory and its associated (if varied) attention to the non-discursive, the biological or natural, and the conscious or self-understood, the role of psychoanalysis has become less clear. My essay explores the productive intersections between psychoanalysis and affect theory, and especially Lauren Berlant’s suggestion that we think again about sex and sexual desire as possible sites of individual and cultural transformation. The phenomenon of repetition is a focus shared by psychoanalysis and affect theory, and I propose the reiterative conventions of courtly love as a place where the tensions between the two approaches may provide a window into medieval meditations on sex, love, and cultural change.

This paper reads the Man of Law’s Tale at the intersection of logistics, cultural capital, and psychoanalysis. It argues that Custance’s acts of religious observance participate in the late medieval culture of good wifely conduct and private devotion. Conduct is an embodied state of cultural capital in which self-improvement is indistinguishable from self-investment. In Custance’s case, her wifely conduct becomes a racialized cultural capital that she brings to distant lands and effects conversion. Her ship is the space of the Lacanian Imaginary, and her body and flesh are what Anne Anlin Cheng would term a “zone of contamination,” a psychic space in which subjecthood and objecthood are merged. As a form of governance, conduct is an effect of capitalism on the self and the collective. The racialized cultural capital that Custance traffics in, rather than offering any pure and stable technique of self-making, is at best a symptom awaiting analysis.

In this short afterword, I speculate about two scenarios in other disciplines where thinking through psychoanalytic categories might afford new historical sensitivities. In experimenting with the possibilities of psychoanalysis, I draw examples from fields that are non literary or at most adjacent to literary studies. The provocative contributions to this colloquium, "The Time of Psychoanalysis," showcase the advantages of psychoanalytic perspectives in the study of medieval literature, whether in teaching or in further research. How might we imagine these advantages in other disciplines, and indeed, how might those literary scholars who work inside the frame of psychoanalysis demonstrate its value to colleagues in other linguistic and disciplinary traditions, persuading scholars in other fields to use it?

ABSTRACT From the very beginning of Pierre Bourdieu's oeuvre, but with increasing intensity, one can find expressions that are either explicitly taken from psychoanalysis, or at least have a psychoanalytic meaning. This paper aims to contribute to the existing discourse on Bourdieu's relation to psychoanalysis by examining the meaning of Bourdieu's most frequently used term, unconscious, which is also a key one in psychoanalysis, in Bourdieu's writings. In a brief introduction, I outline Bourdieu's relationship to psychoanalysis based on the literature and Bourdieu's texts, and argue that although Bourdieu's relationship with psychoanalysis remained controversial over the years, there is a growing integrative tendency, with psychoanalysis playing an increasingly important—even if sometimes hidden—role in his texts. In the main body of the paper, I argue that this tendency does not fully cover Bourdieu's approach to the unconscious, and that although his approach to the unconscious is not independent of the tendency discussed in the previous section, a dichotomy can be observed from the beginning to the end of the oeuvre, namely the parallel use of the unconscious in the sociological and psychoanalytic sense, and the lack of clarity regarding the relationship between the two. Finally, in the last section, I point out that socioanalysis, as an emancipatory project, should have clarified its position on the unconscious, because it marks the limits of the actors' potential for self‐reflexivity, which can also shape political strategies. [ABSTRACT FROM AUTHOR]

AbstractThe essay reviews Charles L. Briggs’s book “Incommunicable: Towards Communicative justice in health and medicine”. Through critical reading and drawing on psychoanalysis and anthropological phenomenology, the essay review examines the different and distinct ways incommunicabilities develop and take form in the text, along with their productive effects. For this, the articulation between affections, body and words is traced. Special importance is given to the scholar’s proposal of incommunicability-free zones and their relationship with justice in Health. Finally, it draws on decolonial feminist theory, specifically that of María Lugones, to articulate coloniality and gender as indissociable processes to stress a comment/question on the book what effects will have in Charles L. Briggs’s argument to include race-gender as a foundational ground of coloniality? And how will it reframe health/communicative equity and justice? [ABSTRACT FROM AUTHOR]

Le délire est l'un des symptômes emblématiques de la psychiatrie. Pourtant, il reste l'une des grandes énigmes de la psychopathologie, qui n'a pas résolu le paradoxe du délire : il est incorrigible comme une croyance, mais inconséquent comme une fiction imaginaire. Les auteurs envisagent dans quelle mesure le paradigme de la narrativité peut éclairer la compréhension du délire et de l'expérience psychotique. Ils présentent le concept de narrativité, et proposent de dégager des fonctions psychiques de la mise en récit. Puis ils discutent l'intérêt d'aborder le discours délirant comme un récit, en s'appuyant sur la littérature phénoménologique et psychanalytique sur la psychose et le délire. La construction délirante vise à contenir et à réduire l'expérience de perte de sens qui caractérise l'entrée en psychose. À l'instar du récit, le discours délirant, produit de ce « travail de délire », contribue à configurer le vécu en expérience, qu'il rend supportable et partageable. Mais le discours délirant témoigne aussi des échecs de la narrativité, puisqu'il lui manque la distance entre le narrateur et le récit. Le délire apparaît comme une forme paradoxale de récit, à la fois métaphorique (comme tentative d'expression du vécu) et non métaphorique (comme élément indissociable de l'expérience elle-même). La narration délirante n'est pas l'aboutissement du processus de symbolisation, mais elle s'y substitue, ce qui explique son caractère paradoxal. Delusion is one of the emblematic symptoms of psychiatry. However, it remains one of the great enigmas of psychopathology. Contemporary psychiatry has not resolved the paradox of delusion: it is incorrigible as a belief, but inconsequential as an imaginary fiction. In this study, the authors consider the extent to which the paradigm of narrativity can inform the understanding of delusion and psychotic experience. The authors introduce the concept of narrativity, according to the work of French philosopher Paul Ricœur in the 1980s and 1990s. Based on these notions, they propose to identify the psychic functions of storytelling. They discuss the rationale for approaching delusional discourse as a narrative, drawing on the phenomenological and psychoanalytical literature on psychosis and delusion. Phenomenologists emphasize that delusion is a translation: it is the expression, in everyday language, of ideas and emotions, of a deformation of the structure of lived space and lived time. But delusion is not a metaphor, since it is associated with conviction. Psychoanalytical literature describes a "work of delusion": The delusional process seeks to contain and reduce the experience of loss of meaning which is specific to emerging psychosis. Delusional narrative renders the psychotic experience bearable and shareable. It has certain points in common with narrative: it produces sense and organizes the experience of the passing of time. But delusional narrative attests to the failures of narrativity, since it lacks the distance between narrator and narrative. Delusion is a paradoxical form of discourse, both metaphorical (as an attempt to represent the lived experience, it doesn't claim to describe objective reality) and non-metaphorical (as a part of experience itself, it does claim to describe it). Delusional narrative is not the result of the symbolization process, but it replaces it, which explains its paradoxical nature. Finally, the authors propose to consider delusional narrative as an individual myth: Delusion has the same function as myths in collective psychology. It provides answers to questions about the origins and meaning of life and organizes chaos. Delusional narrative is a matrix of symbolization, in the same way that primal phantasies, complexes, family romance, and childhood sexual theories are. The issue of considering delusion as a narrative must be addressed carefully: Narrativity provides a better understanding of the psychotic experience, but delusion cannot be reduced to a narrative. This approach suggests scientific and clinical perspectives, which involve the development of a framework for collecting delusional narratives from people with delusional disorders and analyzing them based on the issues of narrativity. This should lead to a better understanding of the psychological status of delusion, its function, and the nature of delusional conviction. [ABSTRACT FROM AUTHOR]

The article from New Formations explores the relationship between affect and ideology in the context of the current impasse marked by economic crises, environmental collapse, and political shifts. The authors refrain from providing fixed definitions of affect and ideology, allowing them to surface contextually in the collected articles. The papers in the special issue delve into various aspects of affect and ideology, examining topics such as futility in environmentalism, the concept of "net zero" in settler futurity, and the interplay between confidence and conservatism. The authors aim to map the affective present and explore the potential for new understandings of cultural theory by engaging with affect and ideology in a nuanced and dynamic manner. [Extracted from the article]

For many, anti-capitalism signifies too much and thus lacks the political conviction needed to inform left-wing strategy and tactics. What remains neglected, though, is how anti-capitalism can function as an organisational form, one that is constituted by the democratic requirements of struggle. At different moments and for different purposes, anti-capitalist organising may rely on vertical, horizontal, centralised, or decentralised formations. We cannot predetermine the organisational particularities of anti-capitalism because it is always a form of forms determined by the demands of struggle. However, we can explore the psycho-political valances of anti-capitalist organisation. The appeal of anti-capitalism, so conceived, lies in its ability to facilitate subjects' enjoyment and political commitment through formal and psychic lack, rather than through neoliberal excess or ideological surety. Psychoanalytic theory is useful for considering how the anti-capitalist form's significatory field can foster emancipatory knowledges, acts, and ways of being in politically fraught contexts of struggle. [ABSTRACT FROM AUTHOR]

The aim of the current work is to introduce the phenomenological idea of traumatic retroactivity with the help of Freud's retroactive trauma theory that relies on the afterwardsness of trauma (Nacthräglichkeit) and incorporates progressive and retrospective movements in time. To accomplish this task, the paper examines the Freudian problem of afterwardsness of trauma and its phenomenological interpretations, then it suggests that Freud's idea can be re-interpreted or re-modeled phenomenologically as a form of affective retroactive awakening of the past. In addition, the paper differentiates between retrospective narrative thinking and retroactive affective awakening. The former is a way of self-understanding and can be identified with the retrospective side of afterwardsness, whereas the latter is closely related to the affective awakening of the past and denotes the progressive side of retroactive trauma. The two phenomena are regarded as two intertwined aspects of traumatic retroactivity. Finally, the paper proposes that the retrospectively understood memory traces, on which retroactive trauma was based, could be explained by the phenomenological unconscious, more precisely, by the notion of the affective past-horizon. [ABSTRACT FROM AUTHOR]

Aim: To examine the psychometric properties of a short form version of the Numinous Motivation Inventory (NMI) for use with healthcare providers in measuring their existential engagement with life and to assess its relationship with spiritual coping and emotional dysphoria. Design: Correlational and psychometric study. Method: Data were collected from June to December 2022. Participants included 102 physicians, recruited from across the United States. Qualtrics was utilized to collect data, and they were evaluated with the NMI short form, Spiritual Coping Questionnaire and Depression, Anxiety, and Stress scale (DASS‐21). Results: Obtained fit statistics from structural equation modelling analysis indicated close fit of the NMI short form with the original model. Multiple regression analyses demonstrated the value of the NMI as a predictor of negative affect independent of spiritual coping. The NMI did not interact with Spiritual Coping, which was independent of negative affect. Conclusions: The Numinous represents an important aspect of physicians' coping. The constructs can be utilized in training and clinical settings as a valuable and easy‐to‐use metric for promoting and assessing wellness. The implications of these findings and the value of the NMI were discussed. Impact: An understanding of existential drivers can equip one to cope with the stressors of healthcare. The NMI short form has the capability to explore an individual's existential drivers through the understanding of three domains. Reporting Method: Adhered to proper EQUATOR guidelines (GRRAS). Public Contribution: No patient or public contribution. [ABSTRACT FROM AUTHOR]

Sigmund Freud's pioneering early work on individuated nerve cells, later termed "neurons," has long been recognized by the history of psychology. Yet, relatively little has been written about the influence of Freud's then mentor, Theodor Meynert, on Freud's 1884–1885 neuroanatomical research, or the monumental conceptual shift embodied in the project itself. Focusing on Freud's 1884 "Die Struktur der Elemente des Nervensystems" (The Structure of the Elements of the Nervous System) as his first true effort to describe individuated nerve cells, this article identifies Meynert as highly influential on Freud's turn to representative schema, further suggesting that Freud's brief foray in clinical neurology at Meynert's clinic aligns with Freud's move from the laboratory to the mind. [ABSTRACT FROM AUTHOR]

Research shows eating disorders increase the mortality rate: anorexia nervosa has the highest mortality rate and yet an accurate morbidity rate of bulimia nervosa remains hidden. However, research on the endopsychic structural dynamics that perpetuate in patients with eating disorders is scant. This essay depicts the use of Fairbairn's theory of endopsychic personality structure in understanding anorexia nervosa, binge eating disorder and bulimia nervosa. Fairbairn, of the independent group of British object relations theorists, provides a picture of the endopsychic structure based on the conscious and unconscious psychodynamics between partial ego/part‐object dyads. Using three case histories, the following pages illustrate the incessantly present endopsychic permutations of the aforementioned dynamics and the possibility of the entrapment in one of these or swinging from one to the other in eating disorders. The essay also shows that early traumatic experiences are present in the case history of individuals with any one of these eating disorders and despite their manifested behavioural differences, they result from the widening of fissures in the universal split in the psyche due to emotional and/or physical abuse. Finally, using Fairbairn's theory, the analysis in the essay explains the comorbidity of certain eating disorders and borderline personality structure. [ABSTRACT FROM AUTHOR]

In the 1960s, Fred Rogers created Mr. Rogers' Neighborhood (MRN), a television shows for children. Although Rogers may not have been aware that his series carried the potential for a public health model, such an observation becomes apparent in contemporary terms. This transdisciplinary narrative explores MRN through the lens of holistic "health & wellness." Several themes come in perspective as they relate to health as defined by the World Health Organization for present and future communities. Targeting a young population, Rogers focuses on emotional nurturing and health with safety for all and within a happy and healthy community--themes that are the core of public health. Through the "health & wellness" lens, the footprints for a child's behavioral and social model are evident; a model particularly relevant to present and future generations with emotional growth, health, and community spirit as essential. In MRN, children are learning through the visual and audio arts, self-esteem, caring, and positive behaviors for personal and social health. Through this lens, besides the footprints to an educational model, another evidence manifests itself, which is the timeless impact of the content of Rogers' life lessons that are constantly adjusting to the next audience of this age group by updating its format in parallel with an advancing technology, which supports the validity of MRN' potential for a holistic public health model toward complete physical, mental, spiritual, and social well-being, and as previously proposed by the World Health Organization. [ABSTRACT FROM AUTHOR]

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This study examines the relationship between imitation and narcissism in the early modern period through a rereading of Ben Jonson's Cynthia's Revels. Contrary to modern psychoanalytic understanding that a close connection exists between imitation and narcissism, imitation, as a method of translation and creation, in the early modern period does not relate to narcissism; in fact, they can be viewed as opposing concepts. To explore the relationship between imitation and narcissism and to establish a connection between the two concepts in psychoanalysis, this study uses the works of Sigmund Freud and Jacques Lacan. Through an analysis of characters, Criticus and Amorphus, in Cynthia's Revels, this study reveals that, while Criticus often imitates classical authors such as Horace, Seneca, and Juvenal, he is not regarded as a narcissist. Contrastingly, characters such as Amorphus are portrayed as narcissistic, though they only quote Latin idioms and do not imitate them. Their behavior is mimicry, a superficial imitation without substance. This article then rereads the portrayals of Criticus and Amorphus from a modern-day psychoanalytic perspective, suggesting that Criticus can be perceived as narcissistic and that Amorphus can be seen as a force of satire instead of a satirized target. [ABSTRACT FROM AUTHOR]

The article analyzes the themes of death and love in the film "8 Femmes" directed by François Ozon through psychologist Jacques Lacan's psychoanalytic theories and philosopher Slavoj Žižek's perspectives. Topics discussed include the film's character Marcel's complex relationships with the eight women, the symbolic network that predetermines his fate and the psychological implications of his choices regarding identity and agency.

AbstractThe article explores several tensions in Bernard Stiegler’s philosophy of education. This article evaluates the epistemological and philosophical significance of the Prometheus myth in Stiegler’s work. It also examines Stiegler’s biographical reflections on how he became a philosopher, alongside his understanding of psychoanalysis (given Freud’s interpretation of the myth as a master discourse) and child psychology. The goal is to investigate the educational value of the Prometheus myth, as well as myths in general: what did Stiegler learn, and what can we learn from it? What insights did Prometheus gain? Furthermore, how can myths be utilized as teaching material according to Stiegler’s educational philosophy? Addressing these questions necessitates an exploration of the concept of fault, interpreted as hubris by the Greeks and later taken up by Stiegler. [ABSTRACT FROM AUTHOR]

This paper suggests that psychoanalysis is a crucial tool for understanding the impact of Artificial Intelligence (AI) on us as speaking beings. It explores the nature of undecidability, which is both paradoxical and incomputable. The paper argues that the discovery of this undecidability, whether in language or formal systems, challenges the supremacy of reason's teleological finality and suggests that computation inherently contains incomputable data. This is not merely a system error but an integral part of computation. Drawing on Lacan's teaching, the paper further discusses how the signifying order is also inherently incomplete, with this incompleteness built into the system itself. The paper concludes by identifying the undecidable as an inherent aspect of any computable system, thus challenging attempts to ground rationality solely on computation. [ABSTRACT FROM AUTHOR]

The nature of Anna Freud and Dorothy Burlingham's 5‐decade‐long personal and professional relationship has always been subject to speculation. This paper considers the historiography of this important and enigmatic relationship from 1920s Vienna to today. Drawing on Sara Ahmed's Queer Phenomenology, which theorises sexual orientation and whiteness in spatial terms, I illustrate how the relationship was seen as deviating from the ‘straight lines’ of mid‐20th century heteronormative society. I extend this queer phenomenological approach to think about cultural orientations to the relationship through an examination of its depiction in biographies published in the 1980s, the collections at the Freud Museums in London and Vienna, and a fictionalised account of Anna Freud's life published in 2014. Extending Ahmed's queer phenomenological vocabulary, I identify examples of ‘straightening up’, ‘straightening devices’ and ‘straightening up by queering’. The possibility of finding ‘queer angles’ in Anna Freud's early clinical writings, in contrast to the normative tendencies of her later writing on ego psychology, is explored as a counterbalance to discussions about non‐normative sexuality and gender in psychotherapy which typically position these as something new. The relevance for clinical practice today is considered through the lens of an ethical imperative to find space for queer angles in the history of psychoanalysis. [ABSTRACT FROM AUTHOR]

The present study discusses mental health, in light of Lacanian theory, as a way of achieving psychological well-being. The objective is to understand something more about Jacques Lacan's theory, which can help in understanding and treating the most current emotional issues. The methodology is qualitative and involves discussions about the foundations of this theory, highlighting several authors. The results demonstrated that Lacan proposed an unconscious structured like a language, expressing desires and anxieties through words and signifiers. In this sense, mental health would be related to the ability to articulate these emotional experiences. The author also argues that desire is driven by lack, in a constant search for something that would be unattainable, and that would consequently generate great emotional anguish. In Lacanian therapy, the subject explores their emotions and desires through speech, with the therapist helping them to become aware of their psychic structure and to give new meaning to their experiences. [ABSTRACT FROM AUTHOR]

The history of talk therapy is characterized by ideological trends rather than incremental progress. When a new trend is ascendant, insights from prior eras may be forgotten or lost. Currently, counseling is arguably dominated by an ideology of symptom reduction. Therefore, insights from the prior exploratory phase of talk therapy may be difficult for modern practitioners to access. I discuss eight important lessons that contemporary counselors can learn from exploratory therapies. [ABSTRACT FROM AUTHOR]

Contemporary psychoanalysis, while diversified into various theories, fundamentally bifurcates into resistance analysis (analysis of ego) and the creation of narrative truth (analysis of drives/Id) in terms of methodology. Ego analysis, the core goal and method of ego psychology, focuses on defense and resistance analysis, aiming for maturation and development of ego functions by collaborating with a patient’s ego. On the other hand, the creation of narrative truth as a methodology primarily relies on drive analysis, which bypasses patients’ ego and focuses on aspects of drives. All psychoanalysts, including Freud, tend to oscillate ambiguously between these two methodologies, moving from drive analysis to ego analysis and returning to drive analysis again. When psychoanalysts do not clearly distinguish between these opposing approaches and fail to recognize our stances, the psychoanalytic process can become confusing, leading to a lack of effective therapeutic changes for patients. Therefore, the author suggests that we should acknowledge our position of bifurcation between analysis of resistance and defense, create narrative truth, and integrate usefulness and limitations of both approaches in a complementary manner so that a higher level of therapeutic effectiveness in psychoanalysis could be achieved. [ABSTRACT FROM AUTHOR]

There has been interest in the impact of the cultural background of analysand and analyst on psychoanalysis. Basch-Kakre (1984) argued that analyst may have more difficulty in treating analysand with different sociocultural background. There was a claim that the characteristics of Asians were not suitable for psychoanalysis. Akhtar (1999) argues that theories are likely to come from racial discourse. Psychoanalysis has been successful in non-western countries. After Confucius was born, Confucianism of Confucius and Confucians for 2500 years in China, Vietnam, Japan, and Korea developed with various religions and ideologies that were controversial with them and developed differently in each country. I think it is helpful to consider the effect of Confucianism on the psychoanalysis for understanding patients. [ABSTRACT FROM AUTHOR]

"La casa inundada" (1960) presents a peculiar, meditative, and uncanny short story by the Uruguayan writer, Felisberto Hernández. The story is narrated via the memories (and the male fantasies) of a writer who once took on the odd job of rowing a large woman around the inside of her flooded house day after day in a small boat. Throughout most of the story, the woman, Margarita, remains a mystery to the narrator and to the reader, as do the reasons for her taciturn disposition and for having purposefully flooded her own house. In this article, rather than rescue what is unknown so that the mysterious woman's apparent '"dirty little secret'" can be recovered from the swell, I explore the ontological, epistemological, and affective attributes of water itself. In so doing, I build on Felisberto's expanding bibliography, calling particular attention to his understudied motifs of "pereza" and "deslizarse." Unlike most critics of Felisberto, I utilize concepts that both come from and critique psychoanalysis; additionally, the underappreciated theories of Gaston Bachelard regarding water as a "true mother substance" serve as a vital source of theoretical interpretation. In the course of Felisberto's story, the narrator comes to believe that, for the motherly—and tantalizing—character of Margarita, "lo que más quería [ella], era comprender el agua." Ultimately, as I demonstrate, "La casa inundada," similarly helps readers to better think, understand, and sense water and its myriad ways. [ABSTRACT FROM AUTHOR]

The comment reviews the rigid rules of psychoanalytic technique established by Freud and their grip on practice in the Heroic Period of psychoanalysis, despite the irony that Freud himself broke his own rules with abandon. Heinz Kohut made the conceptual transformations in the theory by placing empathy at the center of the project. Richard Geist and Meredith Nocek creatively extend this tradition in their work "Permeable boundaries: Therapeutic benefits." [ABSTRACT FROM AUTHOR]

In this Keynote paper presentation, the author takes on a wide-ranging and deep exploration of edges as a central concept to Self-Psychology. From natural edges to psychoanalytic edges, from the consulting room to the field of psychoanalysis, from the origin of Kohut's Self Psychology to present-day creative, and at times, maverick contemporary thinking, the author traces a history tinged with an edginess made up of giftedness and historical trauma which, together, raise important questions for us to consider. As was the case for many émigré analysts during World War II, the author sees Kohut's immensely creative life dependent on his ability to erect and maintain a caesura regarding the impact of the Holocaust. The author suggests that Kohut's last gift to us, his last bit of edginess, is his challenge to us to contend with the shadow of his hidden pain and its implications on contemporary creative thinking and practice. To do otherwise would compromise our creative edges and lose a part of Kohut in the process. [ABSTRACT FROM AUTHOR]

This paper explores the intersection of art and psychoanalysis, specifically the various ways in which the introduction of works of art into treatment can open pathways of intersubjective exploration and understanding of the patient's unconscious processes that may have been otherwise hidden. Similar to the function of dreams and free association in psychoanalysis, a patient's connection and identification with specific works of art may illuminate aspects of their unconscious organizing activity, or simply reiterate and re-confirm already-discovered dynamics of their internal world. Art in this context acts as an intersubjective medium through which associations from both the analyst and the analysand reflect one another and reveal deeper interpretations. This topic is explored by way of a clinical vignette in which the patient's love for a particular painting opens up associations for both the patient and the analyst, areas of exploration that lead into deeper realms of the patient's internalized relational world and his exhibitionism. Although the patient in this vignette has had significant experience with psychoanalysis, elusive areas of unconsciousness remain. His associations to his favorite painting by the Renaissance painter Giorgione and the analyst's own associations to the painting help to illuminate hidden sectors of the patient's unconscious processes, including how his developmental longing for admiration is in direct contradiction to his felt need to remain hidden, and how this conflict expresses itself in his exhibitionism. [ABSTRACT FROM AUTHOR]

The article explores the adaptation of biblical narratives in the Old English poem I_Genesis A. Topics include the adaptation of Genesis narratives, the concept of archetype in Augustine's De civitate Dei, and the kinship dynamics between Cain and Lamech as portrayed in the poem. The article argues that the adaptation emphasizes Lamech's act of killing Cain as an archetypal fratricide, drawing parallels to Augustine's notion of archetypes.

Summary: Perceived ethnic discrimination is known to be associated with anxiety and depression, and in turn, anxiety and depression are known to be associated with nightmare frequency and distress. This elicits a question: is perceived ethnic discrimination associated with nightmare frequency and distress? In this study, 179 female university students from the United Arab Emirates were assessed to answer that question. Results showed that while anxiety and depression were related to nightmare experiences, perceived ethnic discrimination was a stronger predictor of nightmare experiences. We posit two explanations for this finding: one based on psychoanalytical insights, and the other based on the Disposition–Stress model with neurobiological correlates. No significant differences were found across ethnicity when it comes to nightmare experiences or perceived ethnic discrimination. This is an encouraging sign of optimal societal integration in the United Arab Emirates. [ABSTRACT FROM AUTHOR]

An interview with Luce Irigaray, is presented, exploring her critical perspectives on Martin Heidegger's concept of Dasein, as discussed in her recent book Challenging a Fictitious Neutrality. Topics include Irigaray's challenge to the idea of neutrality in Heidegger's philosophy, the intersection of Heidegger's thought with psychoanalysis and its implications for understanding human development, and the role of creative works and love in the healing process.

Jacques Lacan set himself up as a new school of psychoanalysis, positing a 'return to Freud'. To do so, he divorced himself from the official psychoanalytic body, setting up not one but two schools to continue his work. He went to extreme lengths to distance himself from his bourgeous origins, totally ignoring conventional morality as much as boundary restrictions with his patients, becoming enormously rich in the process. As he went on, becoming a Parisian intellectual cult figure, his thinking became increasingly obscure and difficult to follow, something he glorified in. Eventually he descended into an incomprehensible morass of concepts, attempting to define human behaviour in inept mathematical formulae and, finally, with Borromean topology. The most intriguing aspect of his work is the near-fanatic enthusiasm of his followers, who refuse to see any faults in his incomprehensible ideas or his often appalling personal behaviour. Lacan joins the line of charismatic doctors who, throughout history, have beguiled their followers as a near-magical figure, going on to create catastrophe at every level, not least for their patients, in order to maintain their dominance. [ABSTRACT FROM AUTHOR]

Shilpa Chavan's short film HUM (we/us) blends fashion design, filmmaking, and social critique into a powerful artistic statement. This essay examines Chavan's innovative approach, exploring how she has collaborated to craft a visual and sonic narrative about identity, resistance, and community through a lens of postcolonial India. The analysis employs multiple theoretical frameworks, including gender theory, critical fashion practices, postcolonial studies, psychoanalysis, and sound analysis. Chavan's use of recycled materials and hybrid aesthetics creates a critical space for reimagining fashion's activist role in society, challenging dominant norms while envisioning new possibilities. The essay situates HUM (we/us) within the context of contemporary Indian and international art, drawing comparisons with works by artists such as Tejal Shah, Pushpamala N., Isaac Julien, and Zanele Muholi. It also examines the film's social and cultural impact, its critical reception, and its potential influence on future artistic practices. Through detailed analysis, HUM (we/us) emerges as a compelling example of interdisciplinary art practice sparking meaningful dialogue about complex social issues, demonstrating the power of art to challenge hegemonic narratives and imagine alternative futures. [ABSTRACT FROM AUTHOR]

The article analyzes the relationship between exile and identity in Uruguayan poet Cristina Peri Rossi. Her poetry collection "Estado de exilio" is examined, and four moments in her journey are identified: pain, castration, integration, and love. Psychoanalysis is used to interpret these stages, highlighting how exile breaks the rigid structures of the subject. The importance of language and writing as ways to overcome the pain of exile is mentioned. The article concludes by emphasizing the possibility of reinventing identity through exile. [Extracted from the article]

Naomi Goldenberg, a professor of religious studies, is a pioneer in the field of women and religion. In an interview, she discusses her early publications on feminist creativity and the connection between contemporary witchcraft and goddess worship. She also shares her views on Freud and Jung, acknowledging their sexism but finding value in their insights into psychology and culture. Later in her career, Goldenberg explores the intersection of psychoanalysis and popular culture, particularly in relation to gender and religion. She develops "vestigial state theory," which examines how religion perpetuates male hegemony in society. Goldenberg argues that the category of "religion" is a mechanism of statecraft used by dominant states to control marginalized groups, and she suggests that feminist scholars should deconstruct the concept of religion and focus on dismantling male hegemony. [Extracted from the article]

Let be an item, concept, idea, proposition, school of thought, current, theory, etc. and be the opposite of . Analogously for and its opposite . Neutrosophy means to find: (i) common parts to uncommon things (that is, and have something in common, or their intersection n is not empty), and vice versa: (ii) (ii) uncommon parts to common things (the two equal items = have also uncommon parts, either n is not empty, or n is not empty). Both, the Common Parts to Uncommon Things, and the Uncommon Parts to Common Things, end up being parts of indeterminacy / neutrality situated between the opposites: denoted by , which means neither nor , but in between them; and respectively by , which similarly means neither nor , but in between them. [ABSTRACT FROM AUTHOR]