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The review of: Hermes Andreas Kick, Günter Dietz (Hg.): Frieden als Balance in Psychotherapie und politischem Handlungsraum. Prozessdynamische Perspektiven, Berlin: LIT-Verlag, 2013
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Tekst koji slijedi predstavlja književnu zabilješku jednog događaja, provokativnog i kontraverznog nastupa Claudea Lanzmanna na sastanku Western N ew England Institute for Psychoanalysis (W NEIPA) u aprilu 1990. godine. Specifične okolnosti Lanzmannovog nastupa, kao i diskusija koja je nakon njega uslijedila, postavljaju na jedan vrlo oštar način pitanje izuzetno kompleksnih dilema u vezi sa prirodom razumijevanja i komunikacijom tema iz holokausta. Govor gospodina Lanzmanna i razmjena mišljenja koju je on izazvao demonstriraju kroz jedan jedini susret između režisera filma Shoah i njegove psihoanalitičke publike - kontradiktorne uloge koje može imati razumijevanje u pokušaju da se pristup i traumatskim iskustvima.
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The Socratic truth is in no way inferior to the Christian one in Kierkegaard’s view. The fundamental difference between the two is that whereas the later develops by means of a donation and of a specific dialectic as such, the former is hidden within the negative and anti-dialectical discourse of irony. We can therefore maintain that irony always pertains to the melancholic dimension of existence. My work aims to consider irony as a melancholic negativity, insofar as it is closely related to the demonic silence and void and as it rejects the wholeness of philosophical language. Sickness and health, symptom and remedy, the Kierkegaardian irony is melancholic because it perpetually suffers from its own re-opened wound, which allows us to interpret it from a psychoanalytical standpoint. Thus, the affinity between Kierkegaard and psychoanalysis sustains a Lacanian approach to the melancholic irony, in order to clarify its function in pinpointing the “real” truth of existence through a resistance to language.
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Critique of culture is one of the biggest parts of philosophy/psychology created by Carl Gustav Jung. Jung was witness of World War I and World War II, his thought was deeply influenced by writings of F. Nietzsche, who assured us that we (modern people) are sentenced to Age of nihilism. Jung seemed to take over this belief, developing it inside his own philosophical system. In Jung’s way of thinking Age of nihilism turned into a monumental discourse about New Age, where overgrown Enlightment’ Reason must abdicate, leaving its position to The Age of new spirituality. In my paper I’m trying to present thought of The Swiss psychologist as an apocalyptical prophecy, but not only apocalyptical. My aim is to find bright beam among this very pessimistic part of his oeuvre.
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In Turkey, generally in social sciences but especially in sociology, there is lack of self-reflexion and sociological imagination that requires deep analyze, wide look, and specificity. Lack of a science tradition and scientific continuity is preventing the intellectual accumulation, so that we need an integral perspective to social facts. In this issue, certainly, transferring the west social science tradition is not a solution; therefore we have to realize and overcome the dynamics which cause and reproduce the intellectual/academic shallowness and superficiality. In this context, within Turkish social sciences, the re-reading and understanding of Freud and psychoanalysis must be taken into account considerably.
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The article suggests the study of the religion psychology by E. Fromm and notes its relevance for modern religious studies. Admitting the primordial kindness of human nature, he criticizes the possibility of a return to the traditional religious order. The complex relationship between psychoanalysis and religion is discussed. There is a lack of position on this issue of S. Freud and C. Jung. Various functions of religion, the problem of healing the soul, ritualism, symbolism and idolatry of modern man are analyzed. Fromm puts the emphasis on psychological subjectivity, suggesting to ignore ontological issues, which limits the possibilities of his approach.
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In the article there is presented a situation in the world labor market: due fierce competition only well-prepared professionals can enter it. In order to become the successful employees, HEI graduates have to be professionally well-trained, self-confident and good at business English specialists. The application of two teaching/learning methods, case study and role-playing (simulation), is one of the ways to develop real professionals. Furthermore, theoretical basis of the methodology, practical its application, efficiency and influence on the process of wellprepared professionals’ development are analyzed.. reover, students’ positive approach towards such study process organization style, based on survey results, is presented, conclusions provided.
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The two most prominent mental disorders in Renaissance were madness and melancholy. However, the insufficient familiarity with its symptoms and causes bore not only the Renaissance’s fascination but also the distinction between madness, melancholy, hysteria, bewitchment, anger or rashness. The Renaissance theatre tried to stage this popular topic despite its scanty props. Shakespeare was familiar with the then living notions and thus used a number of symptoms to present the chaos madness aroused. Still, the most obvious symptom for Shakespeare was the fragmented and incoherent speech of his mad characters. This pattern can be connected to Julia Kristeva's modern theory of an asymbolic and melancholic language depicted in her book Black Sun (1989). Despite a significant time distance between Shakespeare's tragedies and Julia Kristeva's theory, the aim of this paper is to show that Kristeva's theory of an asymbolic, incoherent speech can be applied to the speech of Shakespeare's mad characters, namely Ophelia, Hamlet, lady Macbeth, king Lear and Edgar.
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The essay attempts to compare the careers of three famous psychoanalysts, Erich Fromm, Bruno Bettelheim, and Erik H. Erikson from the point of view of the history of science and the sociology of knowledge. All of them came from Central Europe, from Jewish families. Their life work unfolded in America, but their thinking had been determined by their European experiences and questions: the meaning of freedom, the dilemma of survival, and the nature of identity. In the 1960s and 1970s they were respected not only as psychoanalysts and social thinkers, but as public intellectuals, too. For today, however, they became “forgotten intellectuals”. The essay points out those social, scientific, political, and personal factors that played a part in their decline.
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Dvostruk je interes psihoanalize, tačnije psihoanalitičke teorije za polje društvenog, političkog i ideologijskog. Ponajprije, psihoalanlitička praksa postavlja teoriju pred gotov čin ili upravo ne-čin- psihoanalitičkog odnosa.
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Taken from the theory of Jacques Lacan, the concept of the gaze was one of the central theoretical and analytical categories within the psychoanalytical approaches to study of visual culture and arts during the last half of century. This paper seeks to present basic aesthetic, ethical and political implications of use of the specific psychoanalytical theoretical framework within art theory and criticism, through mapping out main points of two psychoanalytic gaze theories: (post)structuralist psychoanalysis of Jacques Lacan and the post-Lacanian gaze theory of Bracha Ettinger. The mentioned implications will be analyzed through examples of paintings that the theorist themselves use for explaining main assumptions of their theories: The Ambassadors of Hans Holbein the Younger and the Eurydice series by Bracha Ettinger.
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Teatar je izgrađena komunikacija između giumaca koji prikazuju jednu životnu sadržinu i giedaiaca koji to.'gledajući, primaju. Potreba za prikazivanjem je verovatno starafkoliko su stare i najranije civilizacije. Mi se s pravom pitamo: koji su psihoioški koreni ove kontinuirane pojave? S jedne strane, šta umetnika tera da javno izražava svoje intelektualne stavove, emocije i sebe, i kakva je ta magijska sila što Ijude vuče u teatar? Ovo nas asocira na razvojne etape mnogih kultura pre nas $ našim sopstvenim tletinjstvom u ovom vremenu, u kojem se u igrama iživljavaju neposredna dečja osećanja, želje i potrebe kroz neposrednost svesnog aranžmana.
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The principal theme of the article is the ontological status of Michel Foucault's archaeology of knowledge, with reference to “aporetic” source of its inspiration, which was undoubtedly structuralism and lacanian psychoanalysis. If Foucault's main notion – discourse, is based on the socio-historical permanence of statements related to the same formation rules, discourse formation is the field where the statements are linked and stabilized in their division. The major issue is the materiality of these statements, and consequently the material transformation rules of discourse emergence, the constitutive principle of discontinuity. As Gilles Deleuze wrote: “The present is a roll the dice [...] in one go, bones and rules are rolling”. The discourse is not just a collection of more or less structured rules, but rather a set of practices that perform an act; subjects (individual or collective) therefore do not have a permanent, structured identity within the discourse, but rather represent a constant change and the result of empowerment practices which have their own history. Reproduction of discourse is at the core of Foucault’s method (also after the “archaeological” period), which could lead us to formulate a concept of “extradiscursive politics”.
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The first part of the article investigates perspective of perversion employed in the analysis of the Polish collective psychology in its pathologies identified in books of Jan Sowa, Andrzej Leder and Jarosław Marek Rymkiewicz. The category of perversion itself is reconstructed chiefly after works of Jacques Lacan and Gilles Deleuze. In our opinion, the cultural model of Pole is the pervert. Depending on the social class, he is a sadist or a masochist, as opposed to a psychotic or a classical Oedipal neurotic. The category of perversion allows for the explanation of an ambivalent relationship between the Polishness and the State; the relationship which is neither a simple rejection (such as a psychosis) nor an unequivocal affirmation (such as a neurosis). The second and the third part are case-studies: in a collective psychology of the heroes of Rymkiewicz’s essays and in an individual psychology of the heroes of The Nude Orchard (pol. Nagi sad) by Wiesław Myśliwski. This juxtaposition shows the difference in perception of the same phenomenon, i.e. sadism – the difference between the point of view from within the mind affirmatively indentifying with the perverse attitude (Rymkiewicz) and the distanced point of view of a neurotic (Myśliwski). It also allows for grasping the isomorphism of structures behind these two perceptions.
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Formula "Želja je želja želje" (ili "želja je želja želje drugog"; tako je Kožev preformulisao hegelovsku želju za saznanjem) najpre pokazuje da želja želi nešto iza, s one strane objekta koji formalno želi, potom da i nema objekt u pravom smislu. (Objekt želje nikad nije potpuno nezavisan od nje same, nije suštinski nešto drugo no što je ona sama, nešto sa čim ona nije već povezana.
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The article is devoted to poems by Kazimierz Wierzyński written during World War I, and published in the volume The Great Bear, 1923. During the war the poet served in the Austrian army and was taken prisoner by the Russians; in 1915–1918 he stayed in a POW camp in Ryazan. There he met Yelena Maslova, who he fell unhappily in love with. In this unhappy love the author of the article tries to find the key to understanding the analyzed poems. They were created at the same time as the vitalistic verses from the volume Spring and Wine, but are kept in a completely different, pessimistic tone. In his detailed analysis of poems “A Letter Home” and “To My Mother,” the author uses anthropological works concerning home (Mircea Eliade, Gaston Bachelard, Martin Heidegger) and findings of Sigmund Freud’s psychoanalysis, and thus, on the basis of the biographical context, he demonstrates that the unrequited love of the young poet was related to the lack of maternal love in early childhood.
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The article is devoted to critical discussion of the daseins-analytical conception of a Swiss psychotherapist Alice Holzhey-Kunz. The author tries to explicate an internal contradiction peculiar to the approach of Holzhey-Kunz and at the same time to reveal a productive (heuristic)nature of that inconsistency. The main thesis of the article is that the key conceptual innovation of the Swiss psychotherapist (the substantiation of the emergence of psychic disorders by the ontico-ontological character of understanding) allows to problematize the principal theoretical framework of her version of Daseinsanalysis, namely the Heidegger’s idea of ontico-ontological difference.Such a problematization takes place due to the revealing a fundamental conflict between the ontic and ontological dimensions in the patient’s experience; to speak more presicely – between the patient’s openness to the ontological truths about himself and his involvement into the ontic dimension of everyday life. The author sees a decisive merit of Holzhey-Kunz in the identification of the existentials (the existential a prioris) as an actual experience of psychotherapeutic patients.The Swiss psychoterapist defines this kind of this-worldly ontological experience as Hellhörigkeit(in German) – which means literally “sensitive hearing” – and treats it as an empirical ground for various forms of psychic suffering. The author argues that the phenomenon of “sensitive hearing”cannot be unambiguously related eirther to the ontological dimension or to the ontic one and thereby calls into question the theoretical clarity of ontico-ontological difference in Heidegger’s existential analytics of Dasein. A decisive moment in the experience of “sensitive hearing” is that the authentic revealing of the ontological truth takes place not by virtue of the Dasein’s own act. The moment is clearly contrary to the logic of the Heidegger’s conception. “Sensitive hearing” presupposes being affected,passive vulnerability in relation to what you find yourself exposed to (against your own will). Being considered in the context of Being and Time, “sensitive hearing” appears therefore as akind of “ontopathology” – an inappropriate existential constitution – and by this very irrelevance enables a question concerning possibility of another ontology of human existence. The author76 TATIANA SHCHYTTSOVA concludes that the Holzhey-Kunz’ psychotherapeutic interpretation of the Heidegger’s principle of ontico-ontological difference reveals the necessity of critical rethinking of the extent to which the corresponding theoretical frame is valid and promising (fruitful) in terms of the philosophical substantiation of psychotherapy.
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The purpose of this article is to give an idea about contemporary Daseinsanalysis as it wasdeveloped by Ph.D. Alice Holzhey, a Swiss Daseinsanalyst and psychoanalyst, chairman of the Swiss Society for Daseinsanalysis and Hermeneutic Anthropology, and a student of Medard Boss.One of the main features of Holzhey’s approach, which distinguishes it from other schools of Daseinsanalysis, including the approach of Ludwig Binswanger and Medard Boss, is the return to Freud’s psychoanalysis and its new interpretation as, essentially, a hermeneutic orientation aiming at clarification of the meaning of seemingly meaningless symptoms. Referring to Heidegger’searly philosophy, mainly to his Being and Time, Holzhey creatively compares his philosophical anthropology to Freud’s idea that mental suffering always has a hidden – unconscious – meaning.Drawing on three rules for analytical work proposed by Freud – the rule of free associations, the rule of defocused listening and the rule of abstinence – Holzhey radically revises the conceptual foundation of analytic interpretations. Where the classic Freudian psychoanalyst sees the problemsi n psychosexual development, Holzhey talks about a particular sensitivity (Hellhörigkeit) to the“ontological inclusions” in everyday ontic events. Where it was a mental illness, which was defined as a pathological deviation from a healthy “norm”, Alice Holzhey saw “philosophers in spite of themselves” – people suffering from having the gift of a particular sensitivity to the existential givens of their own being. The possibility to use this method to consider patients’ problems in psychotherapy and psychological counseling – including different types and schools of counseling –makes Holzhey’s approach of practical use in a variety of therapeutic areas and for different issues.This article is based on personal meetings and conversations, participation in Alice Holzhey’s seminars, as well as on the work on the author’s translation of Holzhey’s book, Suffering from One’s Own Being.
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The author describes a limit situation in which he found himself during his journey in Egypt.He describes this experience as a kind of panic attack and associates this experience with what Heidegger called Grundstimmung. As a Daseinsanalyst, the author decided not to avoid this exceptional and terrifying inner turmoil but, on the contrary, to describe day after day his feelings,emotions, the sense of strangeness and homelessness while at the same time rereading “Sein und Zeit”. The author reports being able to experience in his flesh, beyond any theoretical approach, what Heidegger puts into one of his main concepts, Angst. This concept delivers the uncanny experience of the meaninglessness of existence, of “not-being-at-home”. He describes his experience which permitted him to vividly explore through Heidegger’s Daseinsanalysis the way a human being lets natural entities be, the way he has to face his finitude through Angst, and finally, the way Dasein is confronted with “nothingness”. Nevertheless, the author wonders, whether the feeling of“unfamiliarity” or “errancy” might also be the source of the “clearing” and lead us to experience of authentic life? Step by step, Angst is questioning “trust”. What does it mean to trust the world or oneself? This article intertwines theory and Erlebnis, such that living experience is manifested by Heidegger’s hermeneutic and, conversely, Heidegger’s hermeneutic is embodied in living experience.This article bridges an ontic journey in Egypt and an ontological journey in which Dasein’s Being unfolds.
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“To be alive”. A sixteen years old client of mine used this expression to describe her wish and within the possibility of what may come after the therapeutic process. It is a beautiful and pure and at the same time a universal uttering. The epochs of childhood and youth are very special periods in the life of all of us. Never again we experience such an immense kind of development in our existential possibilities. It’s intensity, tempo and dimensions are tremendous. Therefore the risks are also very high. In this process we are highly sensitive, vulnerable and bare so that every difficulty, every disappointment, every – even short – loss of love can have a deep and devastating impact on our possibilities to be open to the world and be free in living out our own Dasein as well as living out from our own true ground. In this particular period of life, we are totally and utterly exposed and if we don’t get what we need in order to develop and grow in our unique way, if we are unable to respond appropriately to what life brings for us, we develop psychological disorders. In my article I would like to illuminate the human existence, this very specific period of life, through daseinsanalytical, phenomenological view. This includes personality development, openness towards the unique individual possibilities to come to the world and getting and staying open to the world, being truly alive. The term “development” is discussed here in its phenomenological understanding, describing the phenomenon as becoming more and more open to the world due to the unique individual possibilities. Furthermore some Existentialia and how they reveal itself in their singular mode to the world are being outlined in different phases of childhood and youth.Finally the therapeutic uniqueness of daseinsanalytical relationship is described under the aspect of psychotherapy with youth.
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