Unconscious

RESUMEN: En la sociedad la diferencia entre los sexos se tradujo ideológicamente en un lenguaje binario y jerarquizado, donde el arte tuvo mucho que decir, ya que a través de sus creaciones el artista buscó siempre un término medio positivo que reconcilió lo masculino y lo femenino del ser humano. De esta manera los creadores presentaron lo femenino como un poder que no fue sino corrompido por la razón y que tuvo una importante relación desde tiempos ancestrales con la mujer, el arte y el matriarcado, frente al racionalismo patriarcal que ha sido dominante en todas las facetas del ser humano llegado este dominio hasta nuestros días. En el pensamiento del individuo y en su esfuerzo social, habría comenzado a surgir los signos precursores de una edad subjetiva, donde emergería un idealismo subjetivo, que se traduciría en una realización del individuo en la satisfacción de su más íntima naturaleza estética e intuitiva tratando de supeditar a este fin su existencia. Su verdadero propósito será el descubrimiento de una verdad más profunda, donde el poder de lo femenino y el arte estarían muy presentes. ABSTRACT: In society the difference between the sexes would ideologically translated into a binary language and hierarchical, where art would have much to say, and that through his creations the artist always seek a positive average they reconcile male and female of human being. In this way the creators presented the feminine as a power that would not have been corrupted by reason and logical thinking and would have an important relationship since ancient times with women, art and matriarchy, against patriarchal rationalism that has been dominant in all facets of the human being come this domain until today. In the thinking of the individual and social effort it would have begun to emerge harbingers of subjective age, which emerge a subjective idealism, which would result in a realization of the individual in meeting their most intimate aesthetic and intuitive nature trying to subordinating to this end its existence, its real purpose is the discovery of a deeper truth, where the power of the feminine and art would be very present.

Academic setting could generate transference and counter transference between students and professors. An academic environment is also a group or individual psychotherapy setting, and the role of motherhood or gender in this psychodynamic phenomenon between therapists or Professors and patients or students remains uncertain. We applied a Teaching Performance Evaluation Questionnaire to 105 female and 41 male students; It was analyzed together to their regular medical physiology course grades. We found that students of any gender evaluated professor independent to grades. The teaching performance scores depends on motherhood and gender, the female students evaluated better the only professor that is mother, than male students. Male student obtained better scores in neurophysiology and biophysics modules than female student. These results strongly suggest that transference and counter transference processes do exist between university students and their professors, where gender and motherhood play relevant roles.

According to many criteria, agency, intentionality, responsibility and freedom of decision, require conscious decisions. Freud already assumed that many of our decisions are influenced by dynamically unconscious motives or that we even perform unconscious actions based on completely unconscious considerations. Such actions might not be intentional, and perhaps not even actions in the narrow sense, we would not be responsible for them and freedom of decision would be missing. Recent psychological and neurophysiological research has added to this a number of phenomena (the "new unconscious") in which behavior is completely unconscious or in which the decision or its execution is influenced by unconscious factors: priming, automatic behavior, habitualized behavior, actions based on plain unconscious deliberations, intrusion of information from the dorsal pathway, etc. However, since this makes up the largest part of the behavior which is generally regarded as action, intentionality, yet agency, responsibility and even compatibilist freedom of decision for the largest part of our behavior may be threatened. Such considerations have led to a lively debate, which, however, suffers from generalizations that lump all these unconscious phenomena together. In contrast, the aim of this article is to discuss individual unconscious influences on our behavior separately with respect to what extent they require changes in traditional conceptualizations. The first part (sections 2-4) of the article outlines the "traditions" and their elaborations: the intentional causalist concept of action, an associated empirical theory of action and standard concepts of responsibility and compatibilist freedom of decision, as well as the challenges for them. In the second part (sections 5-9), the aforementioned unconscious influences on our actions (except for automated and habitualized actions, which I discuss elsewhere) are examined: 1. unconscious priming, 2. dynamically unconscious motives, 3. dorsal pathway information influencing conscious decisions, 4. unconsciously altered execution of conscious intentions, and 5. unconscious deliberations and decisions. To what extent do these phenomena C1. require a change in the concept of action, C2. curtail intentionality or agency, C3. responsibility, and C4. freedom? The result is: The curtailments prove to be far less dramatic than they initially appear; they require more watchfulness but no conceptual change.

Leaders all around the world, especially those at the helm of organizations, are known to be enthusiastic art collectors. Nonetheless, little research has been done on the impact of the leaders' art collecting pursuits on the development of their leadership approaches, This study sought to investigate the extent to which art collecting enahled 10 Brazilian leaders-cum-art collectors to attain leadership singularity through a close study of their speech in one-on-one, semi-structured, and online interviews. It examined the extent to which the interviewees' "signifiers" words whose meanings depend on context revealed the impact of art collecting on their attainment of leadership "singularity" - the uniqueness of an individual's style characterized by an absolute in différence to social conventions. The interviewees' use of polarizing signifiers to describe the business world as harsh and calculated in stark contrant to the warmth they associated with art showed how they used art collecting as a buffer to shield them against unpleasant leadership realities. Moreover, their employment of signifiers and meanings, which recurred in both their business and art worlds, also illustrated how art collecting served as a transitional object for them to define their singular selves and their leadership approaches. Finally, the interviewees' connecting signifiers revealed how art collecting challenged them to build an inclusive work environment or society by promoting openness to diverse perspectives. What this research study has affirmed is that something as seemingly trivial as words can surface the power of art in sustaining ambiguities and ambivalences for the cultivation of individuel and leadership singularities with ripple effccts on people around us

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"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

This paper argues that self-deception cannot be explained without employing a depthpsychological ("psychodynamic") notion of the unconscious, and therefore that mainstream academic psychology must make space for such approaches. The paper begins by explicating the notion of a dynamic unconscious. Then a brief account is given of the "paradoxes" of self-deception. It is shown that a depth-psychological self of parts and subceptive agency removes any such paradoxes. Next, several competing accounts of self-deception are considered: an attentional account, a constructivist account, and a neo-Sartrean account. Such accounts are shown to face a general dilemma: either they are able only to explain unmotivated errors of self-perception-in which case they are inadequate for their intended purpose-or they are able to explain motivated self-deception, but do so only by being instantiation mechanisms for depth-psychological processes. The major challenge to this argument comes from the claim that self-deception has a "logic" different to other-deception-the position of Alfred Mele. In an extended discussion it is shown that any such account is explanatorily adequate only for some cases of self-deception-not by any means all. Concluding remarks leave open to further empirical work the scope and importance of depth-psychological approaches.

A review of the concept of the unconscious as it is dealt with in transactional analysis literature together with material on frames of reference is followed by the development of a three-dimensional metaphorical iceberg to represent levels of consciousness and unconsciousness. The metaphor is extended to include the impact of where the ‘iceberg’ was formed and has floated since, and these processes are linked to TA concepts of protocol, episcript, generational scripting, script, miniscript and autonomy. The metaphor concludes with suggestions for melting through the provision of targeted warm water for clients or opportunities to float within a warmer sea.

[AMAZON LINK BELOW TO BOOK ITSELF
-- TOC and book summary in downloadable .pdf] 
According to the poet Elias Canetti, "All the things one has forgotten / scream for help in dreams." To the ancient Egyptians they were prophecies, and in world folklore they have often marked visitations from the dead. For Freud they were expressions of "wish fulfillment," and for Jung, symbolic representations of mythical archetypes. Although there is still much disagreement about the significance and function of dreams, they seem to serve as a barometer of current mind and body states.

In this volume, Deirdre Barrett brings together the study of dreams and the psychology of trauma. She has called on a distinguished group of psychiatrists, psychologists, and social workers--among them Rosalind Cartwright, Robert J. Lifton, and Oliver Sacks--to consider how trauma shapes dreaming and what the dreaming mind might reveal about trauma. The book focuses on catastrophic events, such as combat, political torture, natural disasters, and rape. The lasting effects of childhood trauma, such as sexual abuse or severe burns, on personality formation, the nature of memories of early trauma, and the development of defenses related to amnesia and dissociation are all considered. The book also takes up trauma and adult dreams, including Vietnam veterans and Post-Traumatic Stress Disorder, Holocaust survivors and perpetrators, rape victims, and firestorm survivors. Finally, this volume concludes with a look at the potential "traumas of normal life," such as divorce, bereavement, and life-threatening illness, and the role of dreams in working through normal grief and loss.

Taken together, these diverse perspectives illuminate the universal and the particular effects of traumatic experience. For physicians and clinicians, determining the etiology of nightmares offers valuable diagnostic and therapeutic insights for individual treatment. This book provides a way of juxtaposing the research in the separate fields of trauma and dreams, and learning from their discoveries.

In a time characterized by wars, students and employees being shot at their desks, and corporate executives raiding pension funds, aggression has taken on considerable prominence in our society. Aggressive people capture our interest because they are the ones who desire to harm others. Considerable progress has been made in recent years in understanding the aggressive personality. Psychology now has a much better idea of the defensive cognitive processes that aggressive people use to create a false sense of rationality for their aggressive acts. This knowledge of defensive processes was used to design a new measurement system to identify aggressive individuals. The new measurement system is based on a ‘‘cover’’ task in the form of an inductive reasoning problem. The use of reasoning to cover the measurement of aggression is made possible because aggressive people use the illusion of rational analyses to create defenses for their harming of others. The measurement system builds on this process by constructing answers to inductive reasoning problems that are grounded in the same defensive, self-illusionary thinking that aggressive people use to rationalize harming others. Aggressive people tend to be drawn to these answers (the answers in the previous sentence). This is because people who habitually engage in creating falsely rational defenses find reasoning based on the same types of protective thinking to be logically compelling.

Examiner/examined, analyst/analysand, subject/object, sane/mad, science/art: the relationship between psychoanalysis and literature appears to conform to this binary logic, with the first term in each set clearly privileged over the second. The realm of the literary is populated with an impressive assortment of mad characters and mad authors: killers, junkies, drunkards, the paranoid, the depressed, the suicidal, the abandoned or the simply alienated. Literature inhabits and is inhabited by the pathological, or so it must have seemed to the armies of psychoanalytic critics who repeatedly turned to it. We seek to deconstruct this particular binary view of literature-as-madness, psychoanalysis-as-saneness by showing how a critic’s preoccupation with the pathology of an author can sometimes expose his/her own unconscious complexes, desires or fears. With this in mind, we thus momentarily turn the examiner into the examined.

The text presents the theory of the unconscious that can be found in the works of the philosophico-psychoanalytical pair of French thinkers: Gilles Deleuze and Felix Guattari. Their theory was conceived in opposition to the classical
freudian psychoanalysis as well as a certain interpretation of lacanism. It consists of three main parts: the analysis of desire as the “content” of the unconscious; desiring
machines that form its “infrastructure”; and the authors’ proposal on how to “read” the unconscious. The authors of Anti-Oedipus oppose to a theory of desire that links it with lack, the signifier and Law, to describe it as positive, productive, real and non-signifying. They describe the unconscious as multiplicity of molecular
desiring machines that always function in the social realm. Deleuze and Guattari propose a manner of “reading” the unconscious that opposes both the Freudian
method of deciphering it as well as the “structuralist” psychoanalysis’ method of searching for the Signifier, and instead focuses on examining the work of desiring
machines.

Class Society and Psychoanalysis. Despite being sidelined, Michel Clouscard was a prolific writer and taught sociology at the Université de Poitiers from 1975 to 1990. Clouscard focused on describing the peculiar discourse of emancipation that resulted from the marriage of psychoanalysis and Marxism, which was then termed Freudo-Marxism, and was gaining currency in the aftermath of May '68. For Clouscard, the emancipation of desire and productivity upheld by the Freudo-Marxists went hand-in-hand with the emergence of new markets and techno-structures which defined the development of social democracy in France. Two of his works, The Treatise of Mad Love and the Capitalism of Seduction are telling us the story of the birth of class society at the very dawn of Middle Age and his postmodern transformation. The first work is an interpretation of Tristan and Iseul myth. The second describe how the capitalism gave birth to a new category with veritable ferocity: parasitic non-productive jobs (a large category extending from the false artists of "modern art" to the intellectual sellouts to the system, passing through publicists and other dealers).

This paper presents an overview of the key neuroscience studies investigating the neural mechanisms of self-initiated movements that form the basis of our human consciousness. These studies, which commenced with the seminal works of Benjamin Libet and colleagues, showed that an ensemble of brain areas — localized to the frontal and medial regions of the brain — are involved in engendering the conscious decision to commit a motor act. Regardless of differences in neuroimaging techniques, these studies commonly showed that early neuronal activities in the frontal lobules and supplementary motor areas, interpreted by some to be reflective of unconscious processes, occurred before one was conscious of the intention to act as well as the act itself. I examine and discuss these empirical findings with regard to the need to analyze the contents and stages of awareness, and devise paradigm-specific models or theories that could account for inconsistent findings garnered from different experimental paradigms. This paper concludes by emphasizing a need to reconcile the principles of determinism with the notions of free will in future development of consciousness research and theories. © The Institute of Mind and Behavior, Inc., P.O. Box 522, Village Station, New York City, New York, 10014. URL: https://umaine.edu/jmb/

An introductory essay to the 3-volume work 'The Philosophy of the Unconscious' ('Die Philosophie des Unbewusstseins') of Eduard von Hartmann. Edouard d'Araille takes a brief survey of von Hartmann's life and thought, in particular the "philosophy of the unconscious" which would make von Hartmann a household name both in Germany and abroad (including in England). This ambitious work extends upon the philosophy of Arthur Schopenhauer's system (set forth in most detailed fashion within 'The World as Will and Representation') whilst also being inspired by the triad of Post-Kantians F.W.J. von Schelling, J.G. Fichte and G.W.F. Hegel. Hartmann transforms Schopenhauer's concept of the 'Will' into his own, related idea, of the 'Unconscious', forming an interesting bridge between the ideas of one strand German Idealism and Sigmund Freud's psychology of the Sub-Conscious. This essay only provides a brief sketch of von Hartmann's philosophy, but enough so as to appreciate its importance in the evolution of thought. The essay also touches upon the pessimism which was at the heart of von Hartmann's philosophy, which he shared above all with Schopenhauer himself. The essay is followed by a four page Bibliography of von Hartmann's major work (including translations) and reference is also made to some books and article written about him.

A study to assess the knowledge of staff nurses regarding care of unconscious patients who are working in a selected hospital Mangalore. The samples consisted of 80 registered staff nurses, selected by purposive sampling. The result revealed area wise analysis of staff nurses knowledge regarding care of unconscious patients shows the highest means of knowledge score was 5.32 which is around 59.16%of the total score for area on ‘care of skin’. The mean score for the area ‘fluid and electrolyte management’ was 3.41 which is around 68.25% of the total score of that area. The lowest mean score was .52 which is around 17.5 of total score of the area of ‘unconscious conditions’.

The purpose of this thesis is to investigate the political possibilities which are made possible by the theoretical studies of philosophers such as Michel Foucaut with Gilles Deleuze and Felix Guattari and by a micrological perspective that radically transforms our perception of society. For this purpose, it will be shown what kinds of possibilities are provided to the resistance by Foucault‘s discussion on ethical and aesthetical process of self-construction in the context of truth and power. On the other hand, it will be tried to determine the principles of a materialist semiotics by explaining the unconscious dynamics of processes of subordinations, which are problematized by Deleuze and Guattari, especially in their attempt of schizoanalysis. At this point, it should be also added that the modes of ethical subjectivation, which are provided to the life and the politics by a nuanced and new form of reflection on the body that appears on the studies of Foucault with Deleuze and Guattari, will also be opened to discussion. Also, it will be tried to show that an analysis which claims to bear the adjective of ―materialist‖ should focus on the perspective of production of subjectivity. The ultimate goal of the study is to show that to capture the potential for a radical political change it should be connected with ethical-political conditions of subjectivation, which are interested in creating new vital horizons outside of the real politics. It will be tried to expose what can be the principles of this new approach, which appears as micropolitics, and what makes the conditions of political subjectivation secondary to vital pragmatism

The psychoanalytic movement is experiencing a serious crisis: its scientific consensus, social standing, and impact on practice in mental health have all been steadily declining over the last decades. This unfortunate process has been variously explained in terms of prevailing hedonistic social values, the political influence of drug companies, and cuts in health-related expenditures. Following a suggestion by Garza Guerrero, we rather believe that the sources of the contemporary crisis in psychoanalysis are to be searched for within its own development and current social and cultural life. Specifically, we think psychoanalysis has failed to bring the revolutionary contribution of interpersonal and intersubjective paradigms to its fuller consequences. Here, we review five core dimensions in which such failure is particularly apparent: (1) an unwitting reliance on the medical model of mental illness; (2) an ontological, concrete understanding of unconscious processes; (3) a manifest failure to fully appreciate the role of extratransference relationships in the patient’s life; (4) a naive and idealized view of the psychoanalyst’s person and role; and (5) a marginal awareness of the impact of group-level unconscious phenomena on the social life of psychoanalytic institutions.

Psychoanalysis is said to be old. Its social success and standing have been steadily declining over the last 30 years. The object of virulent albeit often poorly motivated criticism from testimonials of biologically oriented psychiatry, psychoanalysis has reportedly been pushed at the margins (Stepansky 2009). The number of both trainees and patients is insufficient in front of an increasing number of practicing psychoanalysts (Summers, 2008, p. 413). Psychoanalytic allegiance has come to be unconventional among leaders of academic psychiatric institutions (Paris, 2005) and has substantially declined among clinical psychologists (Masling 2000). Sales of psychoanalytic books have been steadily decreasing over the last 30 years (Stepansky 2009, pp. 57 ff.). The institution we have loved so much is now despised. Any fabulous pseudo-physiological theory of the mind is warranted to get an immediate and massive media coverage which the slow development of psychoanalytic thought could never aspire at. The psychoanalytic community has long been aware a substantial crisis was on the way. While a crisis in the development of psychoanalysis has been mentioned since the 40s, at the time the word alluded to a developmental crisis, the maybe painful discontuinity implied by growth. In this vein, a core intrinsic aporia was located by Maxwell Gitelson (1964) in the conflict between the therapeutic goals of psychoanalysis and its call to widen pure knowledge of human reality, by Erich Fromm (1970) in the constraints imposed by the hegemony of the Ego psychology, by Marshall Edelson (1988) in the epistemological challenge posed by experimental psychology and by rapidly developing neurosciences. Contemporary crisis has a different, more ominous flavour. The social role of psychoanalysis, its very relevance to the field of mental health as well as its position as a basic component of western world Weltanschauung are all currently at stake. Anyone of us has experienced sometimes the urge to project on hostile others the responsibility for such decline in social standing – to blame the wicked drug corporations, the needs of a greedy money oriented social system, the immoderate ambition of leaders of biological psychiatry. Most typically, Richard Chessick (2001) explains the crisis of psychoanalysis in terms of the " abusive behavior of insurance companies regarding the payment of psychoanalysis " as well as a socially widespread intolerance for the time and expenses required by an adequate and long-lasting cure of mental disorders. A more articulated and insightful, but analogously defensive perspective may be found in Burston (2012).

In his écrit L’étourdit, Lacan develops a tripartite definition of the equivocal, distinguishing between the homophonic, grammatical, and logical. Psychoanalysis, being the praxis of alleviating unconscious symptoms via the semblance that is language, depends upon the equivocity of language. This paper elucidates these three forms of ambiguity in their relevance to the clinic and the end of analysis.

""Psiche istituisce un confronto ravvicinato tra la psicologia della "Repubblica" di Platone e la psicoanalisi di Freud. Convergenze e divergenze vengono discusse in relazione sia alla concezione platonica dell'emersione onirica dei desideri repressi, che prefigura la via regia per l'inconscio di Freud, sia all'analisi delle psicopatologie correlate a tali impostazioni teoriche, sia ai due approcci diagnostici e terapeutici adottati. Altro tema cruciale è l'eros platonico - la cui disamina viene estesa anche al "Simposio" e al "Fedro" - ripreso esplicitamente da Freud in relazione al concetto di libido. L'autore affronta, infine, le due tematizzazioni, di natura metapsicologica e non solo, inerenti alla dimensione morale.

Psiche sets up a close-knit comparison between the psychology of Plato's Republic and Freud's psychoanalysis. Convergences and divergences are discussed in relation both to the Platonic conception of the oneiric emergence of repressed desires that prefigures the main path of Freud's subconscious, to the analysis of the psychopathologies related to these theoretical formulations and to the two diagnostic and therapeutic approaches adopted. Another crucial theme is the Platonic eros - the examination of which is also extended to the Symposium and Phaedrus - taken up explicitly by Freud in relation to the concept of libido. Finally, the author also addresses the two themes - of, inter alia, a metapsychological nature - inherent to the moral dimension.""

Resumen Las estructuras más profundas del pensamiento humano se manifiestan bajo la forma de símbolos y mitos, van más allá de la configuración histórica concreta, atravesando toda la historia humana. Definen las formas que reviste el imaginario, dando origen, así, a los referentes que determinan la conciencia de la identidad colectiva e individual. Las funciones sociales de los mitos: cognoscitiva, ontológica, psicológico-moral y socio-política responden a esas estructuras profundas de la mente humana, determinando la vida social en todos esos aspectos, orientando decisivamente los procesos de formación de la identidad. Palabras clave: Mito, símbolo, arquetipo, identidad personal, identidad grupal. Abstract The deepest structures of human thought manifest themselves under the form of myths and symbols. They exist beyond the particular configurations of history, defining the forms that social imaginary acquires. In this way they determine the collective and individual conscience of ...

Examiner/examined, analyst/analysand, subject/object, sane/mad, science/art: the relationship between psychoanalysis and literature appears to conform to this binary logic, with the first term in each set clearly privileged over the second. The realm of the literary is populated with an impressive assortment of mad characters and mad authors: killers, junkies, drunkards, the paranoid, the depressed, the suicidal, the abandoned or the simply alienated. Literature inhabits and is inhabited by the pathological, or so it must have seemed to the armies of psychoanalytic critics who repeatedly turned to it. We seek to deconstruct this particular binary view of literature-as-madness, psychoanalysis-as-saneness by showing how a critic's preoccupation with the pathology of an author can sometimes expose his/her own unconscious complexes, desires or fears. With this in mind, we thus momentarily turn the examiner into the examined.

Eyes Wide Shut (1999) is based on Arthur Schnitzler’s Dream Story (1926). Schnitzler was one of the big explorers of the subjective breach opened by the romanticism and enlarged into an abyss by the psychoanalysis. In Schnitzler’s life's work, the frontiers become blurred between mind and body, the conscious and the unconscious, dream and reality, desire and death. Dream Story is a condensation of all that, a brief novelle about the currents of dream and desire which furiously flow under social relations. Schnitzler placed his characters in a fin de siècle Vienna traversed by the forces of the unconscious, but Kubrick places them in a New York on the brink of the new millennium. Despite these temporal and geographical changes, Kubrick makes a faithful translation of Schnitzler’s novelle but he goes, as per usual, far beyond from the canon adaptation. In this paper I would try to show how his insatiable image desire made him avoid the expected voice over in order to translate his characters’ stream of consciousness. Thanks to a masterful use of the film grammar —specially dissolves— Kubrick manages to translate into images his character’s inner turmoil and «those hidden, scarcely suspected wishes», as Schnitzler puts it, «which can produce dangerous whirlpools even in the serenest and purest soul».

The crime of the scene: My own rooms seem strange to me. Through the windows I only see myself looking in and all the corridors lead to their own beginning: This is the uncanny. Taking the topologies in Sigmund Freud and Jacques Lacan as a starting point, this study will analyze the uncanny as a specifically spatial phenomenon, as a crime scene which is already lethal in itself. It is, however, in the arts that these spaces of the uncanny have been built, traced and theorised most radically. The different cultural spaces of the uncanny to be discussed here range from the undead ruins in the etchings of Giovanni Battista Piranesi and the labyrinthic architextures in Poe, Gilman, and Lovecraft, to the dark vaults in the films of Fritz Lang and Dario Argento.

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Verbrechen des Schauplatzes:
Ein vertrautes Zimmer, das einem plötzlich fremd erscheint; Fenster, durch die man nur sich selber blicken sieht und ausweglose Korridore, an deren Ende man unversehens wieder am Anfang steht: So ist das Unheimliche beschaffen. Ausgehend von den Topologien bei Sigmund Freud und Jacques Lacan wird das Unheimliche als ein spezifisch räumliches Phänomen untersucht, als beängstigend eigenmächtiger Ort, der selber tätlich wird: ein Tat/Ort. Dabei sind es die Kunstwerke, welche diese Tat/Orte des Unheimlichen immer schon erbaut und kartographiert haben. In der Kultur und deren Medien schafft sich das Unheimliche Raum, von den untoten Ruinen in Giovanni Battista Piranesis Kupferstichen über die labyrinthischen Architexturen Edgar Allan Poes und die sumpfigen Schrift-Landschaften H. P. Lovecrafts bis zu den obskuren Kino-Kammern von Fritz Lang und Dario Argento."""

In this paper we examine the nature of automatic cognitive processing in anxiety disorders and Major Depressive Disorder (MDD). Rather than viewing automaticity as a unitary construct, we follow a social cognition perspective that argues for four theoretically independent features of automaticity: unconscious (processing of emotional stimuli occurs outside awareness), efficient (processing emotional meaning uses minimal attentional resources), unintentional (no goal is needed to engage in processing emotional meaning), and uncontrollable (limited ability to avoid, alter or terminate processing emotional stimuli). Our review of the literature suggests that most anxiety disorders are characterized by uncontrollable, and likely also unconscious and unintentional, biased processing of threat-relevant information. In contrast, MDD is most clearly typified by uncontrollable, but not unconscious or unintentional, processing of negative information. For the anxiety disorders and for MDD, there is no sufficient evidence to draw firm conclusions about efficiency of processing, though early indications are that neither anxiety disorders nor MDD are characterized by this feature. Clinical and theoretical implications of these findings are discussed and directions for future research are offered. In particular, it is clear that paradigms that more directly delineate the different features of automaticity are required to gain a more comprehensive and systematic understanding of the importance of automatic processing in emotion dysregulation.

Psychoanalysis, the science of unconscious processes, has recently undergone a significant transformation. Self psychology, derived from the work of Heinz Kohut, represents perhaps the most important revision of Freud's theory as it has shifted its basic core concepts from an intrapsychic to a relational unconscious and from a cognitive ego to an emotion-processing self. As a result of a common interest in the essential, rapid, bodily based, affective processes that lie beneath conscious awareness, a productive dialogue is now occurring between psychoanalysis and neuroscience. Here I apply this interdisciplinary perspective to a deeper understanding of the nonconscious brain/mind/body mechanisms that lie at the core of self psychology. I offer a neuropsychoanalytic conception of the development and structuralization of the self, focusing on the experience-dependent maturation of the emotion-processing right brain in infancy. I then articulate an interdisciplinary model of attachment trauma and pathological dissociation, an early forming defense against overwhelming affect that is a cardinal feature of self-psychopathologies. I end with some thoughts on the mechanism of the psychotherapeutic change process and suggest that self psychology is, in essence, a psychology of the unique functions of the right brain and that a rapprochement between psychoanalysis and neuroscience is now at hand.

On where the Cutting Edge of the Western Tradition might be found with respect to the development of Fundamental Ontology within Continental Philosophy

-- Key Words:  Continental Philosophy, Ways of Being, Fragmentation of Being, Time, Cutting Edge

This paper starts from Tractatus, 6.53, and ask how one could show someone ‘that he had failed to give a meaning to certain signs in his propositions’.  Once one has fully mastered the ‘austere’ conception of nonsense – that nonsense has neither meaning, form, content, nor logic – the difficulties of the enterprise become evident.  It is not clear how one could be in a position to conclude much about an utterance without first finding a meaning in it.  Suggestions made by Guy Robinson, Edward Witherspoon and Hans-Johann Glock are considered but it is concluded that the last, best hope for nonsensicalism lies in a therapeutic approach.  I end with a plea for someone who is sympathetic to this aspect of Wittgenstein’s philosophy to make a serious attempt to work out the details.