for - example - individual's evolutionary learning journey - new self revisiting old self and gaining new insight - universal compassion of Buddhism and the individual / collective gestalt - adjacency - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER

adjacency - between - the universal compassion of the bodhisattva - Deep humanity idea of the individual / collective gestalt - the Deep Humanity Common Human Denominators (CHD) as pointing to the self / other fundamental identity - Freud, Winnicott, Kline's idea of the self formed by relationship with the other, in particular the mOTHER (Deep Humanity), the Most significant OTHER - adjacency relationship - When I heard John Churchill explain the second turning, - the Mahayana approach, - I was already familiar with it from my many decades of Buddhist teaching but with - those teachings in the rear view mirror of my life and - developing an open source, non-denominational spirituality (Deep Humanity) - Hearing these old teachings again, mixed with the new ideas of the individual / collective gestalt - This becomes an example of Indyweb idea of recording our individual evolutionary learning journey and - the present self meeting the old self - When this happens, new adjacencies can often surface - In this case, due to my own situatedness in life, the universal compassion of the bodhisattva can be articulated from a Deep Humanity perspective: - The Freudian, Klinian, Winnicott and Becker perspective of the individual as being constructed out of the early childhood social interactions with the mOTHER, - a Deep Humanity re-interpretation of "mother" to "mOTHER" to mean "the Most significant OTHER" of the newly born neonate. - A deep realization that OUR OWN SELF IDENTITY WAS CONSTRUCTED out of a SOCIAL RELATIONSHIP with mOTHER demonstrates our intertwingled individual/collective and self/other - The Deep Humanity "Common Human Denominators" (CHD) are a way to deeply APPRECIATE those qualities human beings have in common with each other - Later on, Churchill talks about how the sacred is lost in western modernity - A first step in that direction is treating other humans as sacred, then after that, to treat ALL life as sacred - Using tools like the CHD help us to find fundamental similarities while divisive differences might be polarizing and driving us apart - A universal compassion is only possible if we vividly see how we are constructed of the other - Another way to say this is that we see others not from an individual level, but from a species level

Thus Lacan introduces the divide between the real and reality. Hegel and ego psychoanalysis assume that knowledge (the consciousness) and truth can always coincide and have an affinity for each other

This is the challenge: Lacan challenges the claim that the third part of the Copernican revolution, the claim that the subject is self-consciousness is more believed now than before or even at the same -- that the self continues to think so?

Psychoanalysis is the third of the narcissistic wounds humanity is faced because it challenges the idea that the subject is self-consciousness and that we are a unified and in control being.

Book covers of this prominently featured the names of the authors as:

Shaw | Freud

Which reads as "shaw and freud" or by association the German world schadenfreude.

Unconscious as nature (“mother”) for Jung — awfulness of humanity, repressed, for Freud

• for: Winnicott, Freud, comparison, comparison - Winnicott - Freud, transitional space, Bardo, evolution
• paraphrase

• comparison: Winnicott, Freud

  • Winnicott had a strikingly different notion of the agent of psychological change than Freud.

    • Winnicott
      • His psychotherapeutic model was developmental, one that sees.
        • the therapeutic relationship and
        • the original parent-child relationship(s)
      • as analogous.
      • Thus, just as he saw the development of the child as being fundamentally tied
        • to the immediate, visceral relationship with the mother in the experiential unit.

    • psychotherapeutic change was all about the relationship between - client and - therapist.

      • This was later conceptualised as a shift
        • from a ‘one-person’ psychology
        • to a ‘two-person’ psychology.

    • Freud

      • Freud was focused on rational interventions from the outside
      • This gave way in Winnicott to a co-creative journey occurring in the area in between,
    • which was much more about who one was and what one did, than what one thought or said.
      • In his book Playing and Reality (1971),
    • Winnicott called the location of this experience ‘transitional space’,
      • alluding to its dynamic, insubstantial quality,
      • but also to its nature as a place of becoming.
    • It is, he said, a place we both
      • create and that
      • creates us
    • a paradox that we must accept and not try to resolve
    • where unformulated possibility replaces
      • fixed identities, and
      • experience is necessarily co-constructed.

• comment

  • Winnicott's transitional space is like
    • the Tibetan concept of the Bardo
    • the biological concept of evolution

• for: psychopathology, psychopathology - Winnicott, comparison - Winnicott - Freud
• paraphrase
• comparison: Winnicott, Freud
  • Winnicott’s concept of psychopathology was very different from Freud’s.
    • Freud
      • Freud understood psychopathology in terms of conflicts between:
        • the internal drives and
        • the external demands of the world
      • that what goes wrong is something internal to the person
        • only triggered by the outside world.
      • This basic idea is still very much alive in reductive psychiatric thinking and CBT, which, following the common dualistic model,
        • also locate the problem inside the mind/brain.
    • Winnicott
      • By contrast, Winnicott understood psychopathology primarily in terms of trauma or deficit in the relational domain,
      • which in turn follows from his inherently interpersonal understanding of the psyche.
      • Crucially, what goes wrong is not to be located in the individual per se,
      • but in the experiential units that the person was and is involved including, by extension,
        • the sociocultural milieu in which they find themselves.

• for: explanation - Freud
• explanation: Freud
• paraphrase
  • Freud conceptualised our basic nature as
    • self-contained bundles of energy, born into a sort of introverted narcissism (the Id).
    • The development of the mind (the Ego) was a result of
      • the clash between the outward expressions of this energy (the drives) and
      • the world’s responses to them.
• Psychological development was therefore a self-creative act, - shaped by the external world only in terms of necessary adaptation.
  • Freud saw the role of the other as largely limited to
    • external arbiter and enforcer of rules and regulations for behaviour.
  • While oversimplified, the core image of mind here is as
    • a sort of internal outgrowth, responsible for
      • cognitively traversing the subject-object gap and
      • acting as intermediator between two distinct domains.

• for: dualism, duality, dualism - Freud
• paraphrase
  • Freud's model of the psyche was firmly rooted in the Cartesian-empiricist philosophy that continues to dominate the scientific worldview.
  • The most basic commitment of this model is the idea that:
    • we are discrete individual entities opposed to
    • an objective, neutral world that exists independently of us.
  • Per this model, we come to know and experience the world outside of us through a combination of:
    • internally determined processes and
    • the mental assimilation of data from the outside world.
  • Minds, as such, are
    • a prerequisite for experience, and
    • experiences are essentially a result of cognition.
  • This perspective perseveres today, for example, in the notion that
    • we become familiar with other people’s internal worlds through our private theories of their minds.
  • It also perseveres in the conceptual basis of CBT,
    • which understands our experience of the world and relationships as being determined, in large part, by
      • how we individually perceive and make sense of those things.

Freud considera que este ensayo busca mostrar la importancia de la vida sexual para toda actividad humana y su busqueda por ampliar el concepto de sexualidad. Esto fue motivación del autor y rechazo de sus detractores.

Post primera guerra, el psicoanálisis mantiene una salud en gradiente salvo los temas en donde lidia con la biología que aun produce tensión académica por el rechazo a la variable "factor sexual" como marcador de la vida normal y patológica.

A short, interesting essay with some useful quotes. Sadly much of it is derivative of many other sources I've read and studied, so this is a rather unenlightening little work for me. This piece and the popularity of the book from which it derives may have helped to popularize some of the ideas of memory going into the late 80s and early 90s however.

There are some interesting tidbits of the use of memory with respect to psychoanalysis into the 1900s with figures like Freud and Jung, but one would need to go deeper than the brief suggestions in the final paragraphs here.

This is the "Fetish."

Freud is still "young", can stir self-discoveries when reading the comments on the memoirs of Daniel Paul Schreber Psycho-Analytic Notes on an Autobiographical Account of a Case of Paranoia (Dementia Paranoides)" (1911).

FG is making the point that Psychoanalysis reduces a complex system of desire machines - an ecology of interacting and even competing desire machines - to a few Unconscious representations of Desire (superego, Ego Id) which are all fueled by Libido. Frued then forces other perceived sources of desire into the Oedipal complex and transforms them into libido?? Maybe??? haha lmao.

Father, do you not see that I am burning?

In Re-writing Freud by Simon Morris, words are randomly selected from Interpretation of Dreams, although "flashes of meaning persist, haunting the text."

Has another category: people like Marx and Freud (and I'd say Darwin) who constructed theories that are productive in other works as well. These are "initiators or discursive practices."

This ties in well with Kuhn's paradigms.

This seems like kind of a big slippage (between forgetting & repression), imho.

Hm.

Almost a Freudian idea. This is not at all correct, but still an interesting idea for the time.

Todestrieb?

conflicting instincts: (1) to preserve living substance (join into larger units) and (2) dissolve units into primaeval, inorganic state

Eros: (from Wikipedia) <u>Sigmund Freud</u> In Freudian psychology, Eros is strictly the sexual component of our life, not to be confused with libido which Freud referred to as our life force, the will to live. It is the desire to create life and favors productivity and construction. In early psychoanalytic writings, instincts from the Eros were opposed by forces from the ego. But in later psychoanalytic theory, Eros is opposed by the destructive death instinct of Thanatos (death instinct or death drive). In his 1925 paper "The Resistances to Psycho-Analysis", Freud explains that the psychoanalytic concept of sexual energy is more in line with the Platonic view of Eros...than with the common use of the word "sex" as related primarily to genital activity. He also mentions the philosopher Schopenhauer as an influence. He then goes on to confront his adversaries for ignoring such great precursors and for tainting his whole theory of Eros with a pansexual tendency. He finally writes that his theory naturally explains this collective misunderstanding as a predictable resistance to the acknowledgement of sexual activity in childhood. However, F.M. Cornford finds the standpoints of Plato and of Freud to be "diametrically opposed" with regard to Eros. In Plato, Eros is a spiritual energy initially, which then "falls" downward; whereas in Freud Eros is a physical energy which is "sublimated" upward.

Carl Jung In Carl Jung's analytical psychology, the counterpart to Eros is Logos, a Greek term for the principle of rationality. Jung considers Logos to be a masculine principle, while Eros is a feminine principle. According to Jung: "Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest." This gendering of Eros and Logos is a consequence of Jung's theory of the anima/animus syzygy of the human psyche. Syzygy refers to the split between male and female. According to Jung, this split is recapitulated in the unconscious mind by means of "contrasexual" (opposite-gendered) elements called the anima (in men) and the animus (in women). Thus men have an unconscious feminine principle, the "anima", which is characterized by feminine Eros. The work of individuation for men involves becoming conscious of the anima and learning to accept it as one's own, which entails accepting Eros. This is necessary in order to see beyond the projections that initially blind the conscious ego. "Taking back the projections" is a major task in the work of individuation, which involves owning and subjectivizing unconscious forces which are initially regarded as alien. In essence, Jung's concept of Eros is not dissimilar to the Platonic one. Eros is ultimately the desire for wholeness, and although it may initially take the form of passionate love, it is more truly a desire for "psychic relatedness", a desire for interconnection and interaction with other sentient beings. However, Jung was inconsistent, and he did sometimes use the word "Eros" as a shorthand to designate sexuality.