This paper explores R. D. Laing's application of existential and phenomenological tradtions, specifically Hegel and Heidegger, to his groundbreaking work with psychotic process as well as psychotherapeutic practice more generally.

In this unusual and much-needed reappraisal of Freud's clinical technique, M. Guy Thompson challenges the conventional notion that psychoanalysis promotes relief from suffering and replaces it with a more radical assertion, that psychoanalysis seeks to mend our relationship with the real that has been fractured by our avoidance of the same. Thompson suggests that, while avoiding reality may help to relieve our experience of suffering, this short-term solution inevitably leads to a split in our existence. M. Guy Thompson forcefully disagrees (...) with the recent trend that dismisses Freud as an historical figure who is out of step with the times. He argues, instead, for a return to the forgotten Freud, a man inherently philosophical and rooted in a Greek preoccupation with the nature of truth, ethics, the purpose of life and our relationship with reality. Thompson's argument is situated in a stunning re-reading of Freud's technical papers, including a new evaluation of his analyses of Dora and the Rat Man in the context of Heidegger's understanding of truth. In this remarkable examination of Freud's technical recommendations, M. Guy Thompson explains how psychoanalysis was originally designed to re-acquaint us with realities we had abandoned by encountering them in the contest of the analytic experience. This provocative examination of Freud's conception of psychoanalysis reveals a more personal Freud than we had previously supposed, one that is more humanistic and real. (shrink)

In this brilliant and revolutionary collection of fourteen major essays that draw from more than twenty-five years of painstaking research, M. Guy Thompson regales us with a stunning revisioning of conventional psychoanalysis that deepens our understanding of the human condition. Integrating the most seminal existentialist philosophers, including Nietzsche, Heidegger, and Sartre, with the most forward thinking psychoanalysts over the past century, including Freud, Laing, Bion, Winnicott, and Lacan, Thompson offers a profound yet deeply personal vision of what psychoanalysis can be (...) in the twenty-first century.In this fascinating volume, Thompson explores such concepts as experience, authenticity, will, happiness, and agency by utilizing a wide range of thinkers, including the ancient Greeks, but always in his singular voice. Exquisitely lucid and engaging to read, Thompson deftly lures us into thoughtful and enlightening territory typically inaccessible to the general reader. This compelling integration of continental philosophy and psychoanalysis will be of interest not only to psychoanalytic practitioners of all persuasions, but to psychotherapists generally and their patients, as well as philosophers, social scientists, and any student of the human condition. (shrink)

Rarely do we come across a book that has the force and cogency to provoke us to reevaluate the most fundamental tenets of psychoanalysis. One of the most brilliant psychoanalytic scholars of our time, M. Guy Thompson revolutionizes our understanding of the axiomatic principles upon which psychoanalysis is based. Through a careful exegesis of Freud's texts, he persuasively shows how the fundamental rule of psychoanalysis is not merely a vehicle for free association but, more importantly, a pledge to honesty. Contextualized (...) in the subjective lived experience each analyst faces, Thompson demonstrates how Freud's technical mandates are nothing less than ethical imperatives by which to live, authentically. This fascinating exploration into the philosophical dimensions of psychoanalysis offers a compelling contribution to the clinical application of psychoanalytic doctrine that will be of interest to psychoanalytic practitioners of all persuasions. (Jon Mills). (shrink)

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

This paper explores the psychoanalytic conception of the unconscious and critiques it from a phenomenlogical perspective, especially Sartre and Heidegger, with a view to conceptualizing the unconscious from an ontological rather than psychological mindset.

Book review of Jonathan Lear's study of Hans Loewald's views about the nature of therapeutic action in psychoanalysis.

Hersch’s objective in his paper was to “illustrate how an existential ontology has a great deal to offer psychotherapists”. The first of three sections addresses existential themes such as guilt and anxiety and explores the notion of bad faith; the second focuses on why existential ontology provides a more suitable grounding for psychotherapy than traditional models; and the third offers the author’s invention of a mental status examination that is derived from existential ontology. To illustrate how existential ontology may be (...) useful to psychotherapists, Hersch directs our attention to those existential themes that are crucial to understanding the role ontology plays, existential.. (shrink)

This article is the lead piece in a special report that presents the results of a bioethical investigation into chimeric research, which involves the insertion of human cells into nonhuman animals and nonhuman animal embryos, including into their brains. Rapid scientific developments in this field may advance knowledge and could lead to new therapies for humans. They also reveal the conceptual, ethical, and procedural limitations of existing ethics guidance for human‐nonhuman chimeric research. Led by bioethics researchers working closely with an (...) interdisciplinary work group, the investigation focused on generating conceptual clarity and identifying improvements to governance approaches, with the goal of helping scholars, funders, scientists, institutional leaders, and oversight bodies (embryonic stem cell research oversight [ESCRO] committees and institutional animal care and use committees [IACUCs]) deliver principled and trustworthy oversight of this area of science. The article, which focuses on human‐nonhuman animal chimeric research that is stem cell based, identifies key ethical issues in and offers ten recommendations regarding the ethics and oversight of this research. Turning from bioethics’ previous focus on human‐centered questions about the ethics of “humanization” and this research's potential impact on concepts like human dignity, this article emphasizes the importance of nonhuman animal welfare concerns in chimeric research and argues for less‐siloed governance and oversight and more‐comprehensive public communication. (shrink)

The role played by language in our cognitive lives is a topic at the centre of contemporary debates in cognitive (neuro)science. In this paper we illustrate and compare two theories that offer embodied explanations of this role: the WAT (words as social tools) and the LENS (language is an embodied neuroenhancement and scaffold) theories. WAT and LENS differ from other current proposals, because they connect the impact of the neurologically realized language system on our cognition to the ways in which (...) language shapes our interaction with the physical and social environment. Examining these theories together, their tenets and supporting evidence, sharpens our understanding of each, but also contributes to a better understanding of the contribution that language might make to the acquisition, representation and use of abstract concepts. Here we focus on how language provides a source of inner grounding, especially metacognition and inner speech, and supports the flexibility of our thought. Overall, the paper outlines a promising research program focused on the importance of language to abstract concepts within the context of a flexible, multimodal, and multilevel conception of embodied cognition. (shrink)

Introduction With an ageing population, end-of-life care is increasing in importance. The present work investigated characteristics and time trends of older peoples' attitudes towards euthanasia and an end-of-life pill. Methods Three samples aged 64 years or older from the Longitudinal Ageing Study Amsterdam (N=1284 (2001), N=1303 (2005) and N=1245 (2008)) were studied. Respondents were asked whether they could imagine requesting their physician to end their life (euthanasia), or imagine asking for a pill to end their life if they became tired (...) of living in the absence of a severe disease (end-of-life pill). Using logistic multivariable techniques, changes of attitudes over time and their association with demographic and health characteristics were assessed. Results The proportion of respondents with a positive attitude somewhat increased over time, but significantly only among the 64–74 age group. For euthanasia, these percentages were 58% (2001), 64% (2005) and 70% (2008) (OR of most recent versus earliest period (95% CI): 1.30 (1.17 to 1.44)). For an end-of-life pill, these percentages were 31% (2001), 33% (2005) and 45% (2008) (OR (95% CI): 1.37 (1.23 to 1.52)). For the end-of-life pill, interaction between the most recent time period and age group was significant. Conclusions An increasing proportion of older people reported that they could imagine desiring euthanasia or an end-of-life pill. This may imply an increased interest in deciding about your own life and stresses the importance to take older peoples' wishes seriously. (shrink)

An attempt has been made to find some valuable information for particle detection with the help of Solid State Nuclear Track Detectors. The detector is characterized by a critical value of the energy-loss rate by the charged particle. Only those charged particles which give up energy exceeding the critical value alone can produce teachable tracks. The detection thresholds of nuclear track detectors can be specified in terms of their energy loss rates. The findings have been found within a good agreement (...) with the other works. (shrink)

Presents 3 hermeneutic answers to the problem of relativism. The 1st answer is drawn from L. Wittgenstein's anthropological hermeneutics. Wittgenstein went beyond relativism by making explicit universal anthropological categories that are specified differently in different cultures. The 2nd answer lies in H.-G. Gadamer's historical hermeneutics. By introducing the concepts of tradition and fusion of horizons, Gadamer evades both absolutism and relativism. The 3rd answer is developed by J. Habermas in his critical hermeneutics. By situating communicative action in the life-world, and (...) stressing the possibility of discussion and critique, Habermas can ascertain that there is no absolute truth without having to surrender to relativism. 2012 APA, all rights reserved). (shrink)

BackgroundThere is increasing evidence that research misbehaviour is common, especially the minor forms. Previous studies on research misbehaviour primarily focused on biomedical and social sciences, and evidence from natural sciences and humanities is scarce. We investigated what academic researchers in Amsterdam perceived to be detrimental research misbehaviours in their respective disciplinary fields.MethodsWe used an explanatory sequential mixed methods design. First, survey participants from four disciplinary fields rated perceived frequency and impact of research misbehaviours from a list of 60. We then (...) combined these into a top five ranking of most detrimental research misbehaviours at the aggregate level, stratified by disciplinary field. Second, in focus group interviews, participants from each academic rank and disciplinary field were asked to reflect on the most relevant research misbehaviours for their disciplinary field. We used participative ranking methodology inducing participants to obtain consensus on which research misbehaviours are most detrimental.ResultsIn total, 1080 researchers completed the survey (response rate: 15%) and 61 participated in the focus groups (3 three to 8 eight researchers per group). Insufficient supervision consistently ranked highest in the survey regardless of disciplinary field and the focus groups confirmed this. Important themes in the focus groups were insufficient supervision, sloppy science, and sloppy peer review. Biomedical researchers and social science researchers were primarily concerned with sloppy science and insufficient supervision. Natural sciences and humanities researchers discussed sloppy reviewing and theft of ideas by reviewers, a form of plagiarism. Focus group participants further provided examples of particular research misbehaviours they were confronted with and how these impacted their work as a researcher.ConclusionWe found insufficient supervision and various forms of sloppy science to score highly on aggregate detrimental impact throughout all disciplinary fields. Researchers from the natural sciences and humanities also perceived nepotism to be of major impact on the aggregate level. The natural sciences regarded fabrication of data of major impact as well. The focus group interviews helped to understand how researchers interpreted ‘insufficient supervision’. Besides, the focus group participants added insight into sloppy science in practice. Researchers from the natural sciences and humanities added new research misbehaviours concerning their disciplinary fields to the list, such as the stealing of ideas before publication. This improves our understanding of research misbehaviour beyond the social and biomedical fields. (shrink)

Euthanasia and physician-assisted suicide are controversial issues in medical ethics and medical law. In the debate, several arguments against the moral acceptability and legal feasibility of active involvement of physicians in bringing about a patient’s death can be found.One argument refers back to the Ten Commandments: “Thou shall not kill”. Killing another human being is morally abject. According to the argument, this is certainly so for medical doctors, as can be seen in the Hippocratic Oath, which explicitly forbids abortion and (...) euthanasia. A less apodictic argument refers to the slippery slope: if euthanasia would be permitted, a downhill movement is set in motion. The end of this movement would be, on the one hand, that physicians will feel forced to assist people who ask for termination of life on whatever grounds. On the other hand, it might lead to a situation in which it becomes normal to kill people who are no longer useful for society.In the literature and in the public debate, there are also arguments in favour of euthanasia and physician-assisted suicide. One such argument invokes the right to die. According to this argument, decisions concerning life and death should be up to the individual who is concerned. In many countries, suicide is morally and legally accepted. If people are allowed to kill themselves, why should they be without rights when they are no longer able to perform the act themselves?In medical ethics and medical law, patient autonomy is a central pivot. Patients have the right to refuse treatment even if this leads to their death. Shouldn’t people also have the right to determine the moment of dying, if they are in a situation which is unbearable, and without prospect of improvement? Another argument focuses on the duty of the physician to alleviate pain and suffering. If there is no other option, the doctor, in fulfilling this duty, should be allowed to actively end the patient’s life. This argument is not based on autonomy, but on beneficence.The debate concerning euthanasia involves fundamentally different moral principles. This makes the debate interesting, if not central to medical ethics and medical law. Yet, the principles are normally presented in an abstract way. Discussants stick to very general ideas, which lack reference to specific social and historical conditions, and are not related to concrete experiences. To invoke the Ten Commandments, or plea for a right to die, implies the use of universal standards, which tend to be general and empty.From a philosophical perspective, this type of argumentation can be criticized. Following Aristotle, ethics should be based upon experience. Ethical knowledge requires participation in concrete practices. Central to ethics is a feeling for the concrete situation, which is always contingent and historical. From this perspective, it makes sense to consider how practitioners in specific situations deal with moral issues, for instance concerning euthanasia. What role do they give to notions such as autonomy and beneficence, how do they interpret them and apply them to the concrete situation?In this paper I will present the Dutch experience with euthanasia. I will focus upon the way in which during the past thirty years the arguments in favour of euthanasia have been developed, in interaction with euthanasia practice. I will show that patient autonomy has been a crucial pivot. Yet, the Dutch interpretation of autonomy is not purely liberal. It does not only involve rights, but also obligations. Next, I will make clear that the physician plays a central role, in that the moral and legal basis of euthanasia is a conflict of duties on the side of the physician.This brings in the issue of beneficence. Yet the Dutch interpretation of the duty to help is not simply paternalistic. In Dutch health care, the physician-patient relationship is based upon deliberation and mutual agreement. Therefore, my conclusion will be that the Dutch practice of euthanasia has a moral ground, which goes beyond the traditional opposition between autonomy and beneficence. (shrink)

Summary If action theory is to be relevant for the study of social phenomena, its scope has to be enlarged so as to include social structures. A hermeneutic theory of action, which draws on the thoughts of Gadamer, Merleau-Ponty, Ricoeur and Giddens, can meet this requirement. The hermeneutic concept of action, which emphasises the importance of tradition, style and rituals, demonstrates that action and structure presuppose and explain each other. The mutual relationship between action and structure is particularly clear in (...) theories of human development in the domain of psychology, psychotherapy and education. These theories can be used to construct a theory of social evolution, as has been developed by Habermas. By integrating structural, theoretical and critical points of view, a hermeneutic theory of action opens a perspective in which action theory and social theory might be successfully combined. (shrink)

If action theory is to be relevant for the study of social phenomena, its scope has to be enlarged so as to include social structures. A hermeneutic theory of action, which draws on the thoughts of Gadamer, Merleau-Ponty, Ricoeur and Giddens, can meet this requirement. The hermeneutic concept of action, which emphasises the importance of tradition, style and rituals, demonstrates that action and structure presuppose and explain each other. The mutual relationship between action and structure is particularly clear in theories (...) of human development in the domain of psychology, psychotherapy and education. These theories can be used to construct a theory of social evolution, as has been developed by Habermas. By integrating structural, theoretical and critical points of view, a hermeneutic theory of action opens a perspective in which action theory and social theory might be successfully combined. (shrink)

In this chapter we reflect on the relevance of peer review for assessing the quality of clinical ethics consultation. We contend that peer review in the narrative form as presented in this book provides an alternative to the formal clinical ethics consultation review procedures typically found in the clinical ethics literature. We elaborate on peer review as a reflection on clinical ethics consultation practice, the elements which a story should contain in order to provide a basis for peer review, and (...) the differences between the assessments of the peer reviewers. We argue that a narrative approach to assessing the quality of ethics consultation can be further developed by allowing all stakeholders who are involved in the clinical ethics practice to actively take part in the evaluation process, following a “responsive evaluation” approach. An example of this is creating a Community of Practice, the aim of which is to foster a joint learning process of all parties involved. At the end of this chapter, we draw conclusions on peer review as a dialogical tool for evaluating quality of clinical ethics consultation. (shrink)

Being attentive to the needs of others, feeling responsible for each other, and taking care are necessary elements for the good life. Care, however, is a fragile activity: it is hard to predict its results. In this article, Homer's story of the Phaeacians bringing Odysseus back to Ithaca is interpreted to investigate what care could be when we admit the fragility of care. We consider two theoretical perspectives on care to interpret the story, namely Martha Nussbaum’s Aristotelian ethics, and the (...) Ethics of Care approach of authors like Ruddick, Sevenhuijsen, Tronto, Verkerk and others. In the first approach, the emphasis is on the attitude of care; in the second, on care as a social practice. Following Nussbaum, the caring response of the Phaeacians can be understood as an example of what Aristotle called ‘practical rationality’. The unexpected result of their care – they come into conflict with Poseidon – shows the fragility of human life and the tragic condition of humanity. According to Nussbaum, one should take responsibility for the fact that choosing for the one implies neglecting the other . From the perspective of Ethics of Care, the caring response is not so much the result of individual virtues; it is rather an element of a care practice that motivates people to act in conformity with basic values like solidarity and responsibility. The fragility of care is regarded as an ordinary quality of praxis and humanity rather than something essentially tragic. In the process of caring, misfortunes can never be totally prevented. Whenever they happen, they should be used as a way to learn and develop more adequate ways of handling the situation. The comparison of the two perspectives, both inspired by Aristotle's philosophy, gives rise to a richer view of the fragility of care. (shrink)