scholarly journals Modern Neuropsychoanalysis as an Integrative Scientific and Therapeutic Practice

2019 ◽  
Vol 27 (1) ◽  
pp. 64-78
Author(s):  
E.G. Eidemiller ◽  
A.E. Tarabanov
Keyword(s):  
Therapeutic Process ◽  
Point Of View ◽  
The Self ◽  
Incoming Flow ◽  
The Unconscious ◽  
Therapeutic Practice ◽  
Building Models ◽  
The World ◽  
Neural Interactions ◽  
The Brain

We present the analysis of the main provisions of neuropsychoanalysis — a theory integrating psychoanalysis and neurosciences. The main prerequisites for the emergence of neuropsychoanalysis are described. Being developed along the principles of integration and convergence of sciences, neuropsychoanalysis faces complex theoretical and practical challenges, such as explaining the results of neuroscientific studies, building models of brain and psyche relationship and interpreting therapeutic process from the point of view of neural interactions. Neuropsychoanalysis as an integrative psychotherapeutic paradigm has been proven clinically usable; it helps form a new neurobiological perspective of psychotherapeutic relations. We emphasize the phenomenon of interpretation, which is essential both for understanding the functioning of the brain, building the models of the self and the world on the basis of interpreting the incoming flow of signals, and for effective therapeutic practice, where the client reinterprets and integrates traumatic narratives by incorporating repressed content of the unconscious contents.

The Patient

2018 ◽  
pp. 19-37
Keyword(s):  
Point Of View ◽  
The Self ◽  
The World ◽  
Clinical Point ◽  
The Mind ◽  
The Brain

This chapter addresses the issue of a stroke's impact on consciousness and the self, from a clinical point of view. We look at how the mind is seen by three experts—a neuroscientist, a brain surgeon, and a neuro-philosopher—and find that, instead of solving the mystery of the mind, they in fact add to it. Indeed, they all agree on the lingering mystery of consciousness, underneath and beyond the brain, as well as on the surprising rapport the self seems to establish to the world and its environment – in ways that are not constitutive to the brain itself. This suggests we might need to call on psychologists and sociologists next, to help us solve the conundrum of the self.

Number and soul

1998 ◽  
pp. 79-93
Author(s):  
A. Musulin
Keyword(s):  
Point Of View ◽  
The Self ◽  
The Unconscious ◽  
True Nature ◽  
Modern Psychology ◽  
The World

In modern psychology there are two directions, which from my point of view perfectly complement each other. The founder of the first is KG Jung, and the second - A. Maslow. Jungian psychoanalysis leads to penetration into the hidden soul of the unknown, and the world of archetypal forces and structures. Jung speaks of the process of individuation, of finding the inner center and assimilation of the unconscious by consciousness. The purpose of life is the integration of consciousness, the acquisition of the integrity symbolized by the Self, the Cosmic Man, the guiding center, the archetype whose outer reflection is our "I". A person who has lost touch with the Self lives completely on the surface and her life from the point of view of philosophy is absolutely chaotic and titanic. It is spread over life, is everywhere and nowhere. The stronger the connection with the center, the more we are like our true nature, the more humanity in us, the better we know ourselves and are more holistic.

Some words on Jung, self, and mandala

2020 ◽  
Vol 1 (100) ◽  
pp. 71-76
Author(s):  
T.V. Danylova ◽  
◽  
I.M. Hoian ◽  
Keyword(s):  
Modern Human ◽  
Natural Process ◽  
Analytical Psychology ◽  
The Self ◽  
Human Soul ◽  
The Unconscious ◽  
Contemporary World ◽  
The World ◽  
The Universe ◽  
Spiritual Unity

Trying to reconcile the continuity of being with the discreteness of consciousness, modern seekers for the truth appeal to the Eastern mystical traditions based on the idea of the unity of all things and singularity of the world. In terms of analytical psychology, to overcome the human alienation from the world and from themselves is to return to his/her Self. C.G. Jung considered the reintegration of a personality to be a prerequisite for solving the spiritual, social, ethical, and political problems humanity is facing now. This process is the basis for the integrity of the psyche. Successful reintegration requires centering, that is, unification with everything that exists into one organic whole. Observing his patients, the psychoanalyst concluded that the idea of centering was archetypal to the spiritual pole of the unconscious. His therapy was aimed at achieving the Self in the process of individuation, i.e., the reintegration of the instinctive and spiritual poles of the psyche. The process of individuation is similar to the reintegration process in Yoga philosophy, which is symbolized by a mandala that reintegrates the perception of the world and helps us to reconcile with the total cosmic reality. According to C.G. Jung, a mandala is the universal psychic image, the symbol of the Oneness, the deep essence of the human soul. C.G. Jung believed that the achievement of the Self was a natural process embedded in the individuals. The questions posed by a great psychoanalyst push us into searching for ourselves, the golden mean in ourselves, our actions, and our views. The salvation of a modern human in the contemporary world full of conflicts is to find the way to the spiritual unity with humankind, which is the highest manifestation of the spiritual unity with the universe. This becomes possible due to a return to our Self. The paper aims at analyzing the Jungian concept of the Self in the context of oriental religious and philosophical teachings.

Brain World or Life World? Critique of Neuroconstructivism

2021 ◽  
pp. 144-156
Author(s):  
Thomas Fuchs
Keyword(s):  
External World ◽  
Point Of View ◽  
Phantom Limb ◽  
Rubber Hand ◽  
Life World ◽  
Body Experience ◽  
The World ◽  
Spatially Extended ◽  
The Subject ◽  
The Brain

From a neuro-constructivistic point of view, the brain creates an internal simulation of the external world which appears as the phenomenal world in consciousness. This view presupposes in particular that the subjective body and the organic or objective body belong to two fundamentally different worlds, the mental and the physical. The spatiality of the subject-body must then be declared an illusion, for example by referring to dissociations of the subject- and object-body as in the rubber hand illusion or the phantom limb. However, this alleged virtuality of body experience can be refuted by the intersubjectivity of perception, which confirms the co-extensivity of subject-body and object-body. Subjectivity thus proves to be as embodied as it is spatially extended, that means, as bodily being-in-the-world.

‘Dying to Live’: Remembering and Forgetting May Sinclair

May Sinclair ◽  
2017 ◽  
Author(s):  
Suzanne Raitt
Keyword(s):  
Mystical Experience ◽  
The Body ◽  
The Self ◽  
The Unconscious ◽  
Left Behind ◽  
The Past ◽  
The World ◽  
The Future ◽  
May Sinclair

For Sinclair, the past was a wound. She feared being unable to escape it, and she feared in turn her own persistence in a form that she could not control. Mystic ecstasy – what she called the “new mysticism” – was a way of entering a timeless realm in which there was no longer any past to damage her. But she was also fascinated by what could never be left behind – hence her interest in heredity, the unconscious, and the supernatural. However, the immanence of the future can also emancipate us from the past, in Sinclair’s view, and this is the key to why mystical experience was so immensely appealing to her. Mystical experience could take the self out of the body and thus out of past traumas and into the future. False dying – like that which creates ghosts – traps the psyche in its own pain and forces it to re-experience the suffering of its life; real dying – mystical dying – involves forgetting the self and the world.

The Flame of Eternity

2011 ◽  
Author(s):  
Krzysztof Michalski
Keyword(s):  
Point Of View ◽  
The Self ◽  
The World

This chapter explores the concept of “passing,” that knowledge that the world as one knows it—and the self with it—will pass away. Moreover, one cannot be freed from the suspicion of unreality that usually accompanies the experience of passing, from the suspicion that this experience is merely the result of (our) limited point of view, while in reality nothing is really passing. In addition, the chapter introduces the metaphor of “fire” which is associated with, among other things, life—here discussed by Hegel, Heidegger, and of course, Nietzsche himself. “Life,” Nietzsche writes in The Gay Science, “means for us constantly transforming all that we are into light and flame.”

scholarly journals Die skeppingsmites as simbole van psigiese prosesse

1986 ◽  
Vol 42 (4) ◽  
Author(s):  
J. P. Naudé
Keyword(s):  
Growth Process ◽  
Jungian Psychology ◽  
The Self ◽  
Collective Unconscious ◽  
Human Consciousness ◽  
The Unconscious ◽  
Creation Myths ◽  
Individuation Process ◽  
The World ◽  
The Creation

Creation myths as symbols of psychic processes The thesis which has been taken from the Jungian psychology and which is discussed in this article, is the following: Creation myths represent unconscious and preconscious psychic processes which constitute the origin of the development of the human being's consciousness of the world. This implies that the creation myths don't describe the origin of the cosmos. They refer to psychic processes which accompany the growth of human consciousness out of the unconscious. This growth process is discussed in terms of the Jungian concepts of the collective unconscious, archetypes, consciousness and ego, the personal unconscious and complexes, the persona and the shadow, the self and the individuation process.

Semantic Pragmatism and A Priori Knawledge (or ‘Yes we could all be brains in a vat’)

2001 ◽  
Vol 31 (4) ◽  
pp. 455-480 ◽  
Author(s):  
Henry Jackman
Keyword(s):  
A Priori ◽  
The Self ◽  
Semantic Externalism ◽  
Metaphysical Realism ◽  
The World ◽  
Rational Acceptability ◽  
The Mind ◽  
The Relationship ◽  
The Brain ◽  
Brain In A Vat

Hilary Putnam has famously argued that we can know that we are not brains in a vat because the hypothesis that we are is self-refuting. While Putnam's argument has generated interest primarily as a novel response to skepticism, he originally introduced his brain in a vat scenario to help illustrate a point about the ‘mind/world relationship.’ In particular, he intended it to be part of an argument against the coherence of metaphysical realism, and thus to be part of a defense of his conception of truth as idealized rational acceptability. Putnam's discussion has already inspired a substantial body of criticism, but it will be argued here that these criticisms fail to capture the central problem with his argument. Indeed, it will be shown that, rather than simply following from his semantic externalism, Putnam's conclusions about the self-refuting character of the brain in a vat hypothesis are actually out of line with central and plausible aspects of his own account of the relationship between our minds and the world.

The Self-Overcoming Subject: Freud's Challenge to the Cartesian Ontology

2004 ◽  
Vol 35 (1) ◽  
pp. 97-109 ◽  
Author(s):  
Steven Fowler
Keyword(s):  
Sigmund Freud ◽  
The Self ◽  
Being And Time ◽  
Empirical Science ◽  
The Unconscious ◽  
The World ◽  
Science Evidence

AbstractTwo strands of enlightenment rationality—the mechanistic/deterministic and the self-overcoming—are distinguished, and the presence of the later in the work of Sigmund Freud is delineated. Beginning with Freud's investigations of hysteria, Freud's view of the person as a self-overcoming entity is spelled out in his theory of the unconscious and his theory of sexuality. It is argued that Freud provides, in the realm of empirical science, evidence that converges with the ontological conception of the person as a "being-in-the-world" developed by Heidegger in the philosophical classic, Being and Time.

Christology, Imitability and Ethics

1986 ◽  
Vol 39 (3) ◽  
pp. 309-326
Author(s):  
John B. Webster
Keyword(s):  
Point Of View ◽  
The Self ◽  
The World ◽  
Sense Of Identity

Our conduct is shaped by the condition of our vision; we are free to choose or to struggle against only what we can see. Our vision, however, is determined by the most important images of the self from which we have fashioned our sense of identity. These furnish us with our perspective upon everything else; they finally legislate not only what we will and what we will not see, but the particular angle or point of view from which the whole of reality will be assessed. How we see ourselves, then, determines how we will conduct ourselves in relation to others, to the world, and even to God — and all this is ultimately a matter of images. If we cannot see ourselves as Christians, we shall scarcely be able to act except in the ways that the fashions of this world legitimate.

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