KONSTANTIN GEMENETZIS - Academia.edu (original) (raw)
English by KONSTANTIN GEMENETZIS
![Research paper thumbnail of The [Self] in dreams, and elsewhere](https://attachments.academia-assets.com/103256534/thumbnails/1.jpg)
](The [Self] in dreams, and elsewhere, 2009
"Talking cure" and the question of its philosophical implications, 2010
"My husband is eating too much", 2008
Some years ago a young psychologist came to me wanting to know more about my therapeutic work. Sh... more Some years ago a young psychologist came to me wanting to know more about my therapeutic work. She told me she had attended a lecture of mine and she remembers a phrase saying that psychotherapy is communication. How did I mean that?
Before and After and their In-Between, 2008
Violence in Psychotherapy, 2012
In order to clarify how the words "...what...to do?" are spoken out of a haste that violates, let... more In order to clarify how the words "...what...to do?" are spoken out of a haste that violates, let me not begin from psychotherapy, but from a phenomenon of our age. It is an age that renders life, a vita activa, as it is often called, life of doing and acting, and man animal laborans, the animal which perceives its relationship to things, the others and himself primarily as action and work. This is not confined to occupational activities. Let us keep in mind that Freud instead of "dream" often says "Traumarbeit",
On Freud's Contribution, 2006
The title of my speech is "On Freud's contribution". The preposition "on" underlines first of all... more The title of my speech is "On Freud's contribution". The preposition "on" underlines first of all that I will only speak about a certain dimension of Freud's works. Then the "on" denotes that I will not cite his theory but that I will speak about his theory. Of
Paranoia. The Entrapment in Knowledge., 2010
ἔστι γὰρ ἀπαιδευσία τὸ μὴ γιγνώσκειν τίνων δεῖ ζητεῖν ἀπόδειξιν καὶ τίνων οὐ δεῖ [...] It is a la... more ἔστι γὰρ ἀπαιδευσία τὸ μὴ γιγνώσκειν τίνων δεῖ ζητεῖν ἀπόδειξιν καὶ τίνων οὐ δεῖ [...]
It is a lack of education not to know which things need proof and which do not [...]
Aristotle
The phenomenon of paranoia will be approached from the view of a being-with that has become shrinked and focused almost completely on the field of knowledge.
The paranoid has an answer for everything. There is intolerance towards ignorance and any mistake, towards doubt, the approximate, the dead end.
The paranoid relationship to the world becomes a delirium there where the control of reality becomes sacrificed in favour of the answer.
Having Aristotle’s phrase as our basis we will finally discuss the how and when knowledge is summon up as a defence against a world that appears as a sweeping threat.
Who is the subject of a psychiatric-psychotherapeutic session?, 2011
Who is the subject of a psychiatric-psychotherapeutic session? 1 In Ingmar Bergman's film "Person... more Who is the subject of a psychiatric-psychotherapeutic session? 1 In Ingmar Bergman's film "Persona" an actress, Elizabeth Vogler, while in the middle of a performance, becomes mute; her mutism continues for the next three months; she then gets admitted to a psychiatric clinic. The director believes that Vogler is physically and psychologically healthy and that she pretends, i.e. performing a role here in the hospital as well. She assigns her to a young nurse, Alma. Not long after her admittance to the hospital the director sends Vogler and Alma off to the former's country house. Closer to the end of their stay there, Alma speaks to Vogler. She is referring to the time when Vogler's son was newborn ; is the following scene. Alma is not performing. She gives to Vogler a detailed account of what she has gone through, she sees those experiences through Vogler's eyes, through her lips is Vogler who speaks. And suddenly, what Alma does, which is already forewarned in the previous scenes, takes shape: she takes her mouth and her eyes and her face.
Shades and Faces, 2011
Computers and internet are not just means of communication. They change radically the communicati... more Computers and internet are not just means of communication. They change radically the communication itself and the communicating ones. They adjust people to their way. They alter the image of the world and ourselves, our relationships. The possibility of social networking exerts an invincible charm to a great number of people. Social networking celebrates an existence that is free of commitments in space, time, identity, tradition, morals and customs. The person changes into a "face" (cf. Facebook).
The "face" is downright what it declares to be. It lacks the aura, the atmosphere, the taste and smell, - it lacks the background of a shadow which creates a myth around it, makes it receptive to love, to hatred, to friendship. The "face" is solitary and uncommitted. It is not by any means in the position of contracting relationships. A relationship, as the greek word (sxesis) itself denotes, is characterised by qualities such as to have, to cohere, to possess, to focus. The "face" is overly uncommitted, fragmentary, focused on its Ego. Its communication is interaction. It lacks history, continuance, the narrative of a relationship. The "face" does not read texts but hyper-texts and gets networked in hyper-relationships.
The lack of shadows (aura, atmosphere, taste, smell) together with the availability of a vast networking, assigns to the "face" a limitless freedom that reaches as far as libertinism. Pathologies such as the "attention deficit hyperactivity disorder", incidents of violence like "cyber-bullying" and an one-dimensional and autistic way of existence accompany people, whose person becomes distorted into a "face".
Nevertheless in front of such a networking torrent that seduces and sweeps everything along its current, there is no other option. Nothing is to be gained either through resistance or through resorting to the old ways. The virtual world is both enchanting and destructive. Along with its inevitable acceptance comes the request for a relaxed attitude towards its demand to monopolize the world.
In the Greek language the word disaster denotes the character of the inescapable fate that moves ... more In the Greek language the word disaster denotes the character of the inescapable fate that moves and bears down on… a turn, and the turn is so sharp, so imperative, and so violent, that there is no turning back. It is a course without a re-turn. A bridge that you pass and then it falls in.
Horizon. Studies in Phenomenology, 2016
This paper is an attempt to explore the dreams along various ways. A critical crossroad is the po... more This paper is an attempt to explore the dreams along various ways. A critical crossroad is the point where the dream manifests itself as a figure of the Other. Dream interpretations (Sigmund Freud, Medard Boss), violate the alterity of the dreamer-they relate the dream to the constitution of the awake. Dream interpretations are answers to the "Whys" and the "Hows" of a dream. They are explanations that just soothe the uneasiness caused by the uncanny dream world. Few quotes from Elias Canetti's notes emphasize on the singularity of a dream and its mysterious, i.e. inexplicable nature. A brief critical review of Medard Boss's conception of dreams allows to understand a dream as magnifying mirror of the existential features decisive for the shortcomings one faces in his everyday life. In psychoanalytic practice (and not only here) we cannot grasp a dream by going straight to the point. "Free associations" and "free floating attention" guide us to other, indirect and unforseen ways of approach. Remembering and forgetting dreams is an experience different from remembering and forgetting things. The question "What is a dream?" is a trap because it demands an answer like "The dream is …". A dream is not something, it is not a "that". We attempt to speak about dreams following a phrase in Odyssey-"sie gingen vorbei an den Toren der Sonne, an der Gemeinde Träume, und kamen dann schnell an ihr Ziel, zur Asphodeloswiese". Further goes a brief discussion of Beckett's play for television ("Nacht und Träume"). And finally a revision of the famous Dschuang Dsi's dream ("Butterfly Dream") on the basis of a painting by Katsushika Hokusai "The chinese philosopher Sōshi looking at butterflies".
Psychoanalytic Interpretation as Body in Statu Nascendi, 2016
In 1965 Martin Heidegger, in a seminar in Zurich makes a brief reference to the body. There he sp... more In 1965 Martin Heidegger, in a seminar in Zurich makes a brief reference to the body. There he speaks of the difference between the body as a physical body, which ends at the skin, and the live body, for which the Germans have a special word, Leib. The Ancients named it Δέμας. Let us call it 'bio-body'. Which are now the limits of the
The sleepless Count and the Kitten
Psychoanalysis as Work of Art, 2015
The metaphor of art A process, e.g. a scientific experiment, issuing a certificate, producing a ... more The metaphor of art
A process, e.g. a scientific experiment, issuing a certificate, producing a product, the medical protocol of a treatment, a payment through web banking draws its validity from the fact that it can be repeated. The process is not tied to a particular place, a particular time. It is universal and timeless. A psychoanalytic session cannot be repeated. The work of psychoanalysis is marked by its singularity, its particularity of place and time. For this reason it cannot be represented. So, I will talk to you about psychoanalysis through metaphors. Today's circumstance calls me to draw metaphors from the world of art. Thus, I will speak of psychoanalysis as a work of art.
Personas of Guilt, 2015
In Freud's language guilt, Schuld, means debt, owing. I am guilty means I owe, I am indebted. The... more In Freud's language guilt, Schuld, means debt, owing. I am guilty means I owe, I am indebted. There is free and unfree debt. For example, I owe you a speech for today's meeting. I owe to converse with guilt. This is my topic. It might be successful, and this would make me richer, calmer in the way I encounter guilt, both in my everyday life and during psychotherapy. The conversation with guilt might fail. But, this too can make me richer. It might reconcile me with my fleetingness and transience, with the randomness
Phenomenology of Orgasm, 2015
The poem of Archilochus from the 7th Century B.C. known as the "Cologne Epode" begins with the po... more The poem of Archilochus from the 7th Century B.C. known as the "Cologne Epode" begins with the poet speaking with a young woman and trying to attract her. It ends up as follows: … and I, having taken the maiden. laid her down among the blooming flowers; and in my soft cloak I enveloped her, holding her neck in my arms; I grabbed her, having stopped at the marvel, just as a fawn. and I gently groped her breasts
Mind the Gap..., 2014
Last August, Athens Airport. My wife and me on our way home after a week on vacation. We stand at... more Last August, Athens Airport. My wife and me on our way home after a week on vacation. We stand at the passport control line before boarding. An employee comes along in a hurry, he is tense, he asks us if we have forgotten a black bag. We are absolutely
Undead and Mortals, 2014
I will attempt to approach the subject of "Art and Madness" in the light of a phenomenon known in... more I will attempt to approach the subject of "Art and Madness" in the light of a phenomenon known in psychopathology as Dissociation, which includes "depersonalization" and "derealization": The self or/and the things become alien, uncanny: their identity collapses like a building during an earthquake.
Sometimes the self-enclosing and the defense against "dissociation" appear in the form of "madness" - in a mute, unspoken burden, but also in depression, schizophrenia, obsessive-compulsive ideas and actions.
More rarely "dissociation", the opening of its chasm, becomes a hosting place. The self then or/and the things disappear in their alienation, to re-emerge in blessful times, purified, enriched through the negation that penetrated them. Among other things they also appear as a work of art; also as an "interpretation" in a therapeutic meeting. In this light psychoanalysis could be rather relative to art than to its scientific representation.
"But the dead must guide me'', 2013
The [Self] in dreams, and elsewhere, 2009
"Talking cure" and the question of its philosophical implications, 2010
"My husband is eating too much", 2008
Some years ago a young psychologist came to me wanting to know more about my therapeutic work. Sh... more Some years ago a young psychologist came to me wanting to know more about my therapeutic work. She told me she had attended a lecture of mine and she remembers a phrase saying that psychotherapy is communication. How did I mean that?
Before and After and their In-Between, 2008
Violence in Psychotherapy, 2012
In order to clarify how the words "...what...to do?" are spoken out of a haste that violates, let... more In order to clarify how the words "...what...to do?" are spoken out of a haste that violates, let me not begin from psychotherapy, but from a phenomenon of our age. It is an age that renders life, a vita activa, as it is often called, life of doing and acting, and man animal laborans, the animal which perceives its relationship to things, the others and himself primarily as action and work. This is not confined to occupational activities. Let us keep in mind that Freud instead of "dream" often says "Traumarbeit",
On Freud's Contribution, 2006
The title of my speech is "On Freud's contribution". The preposition "on" underlines first of all... more The title of my speech is "On Freud's contribution". The preposition "on" underlines first of all that I will only speak about a certain dimension of Freud's works. Then the "on" denotes that I will not cite his theory but that I will speak about his theory. Of
Paranoia. The Entrapment in Knowledge., 2010
ἔστι γὰρ ἀπαιδευσία τὸ μὴ γιγνώσκειν τίνων δεῖ ζητεῖν ἀπόδειξιν καὶ τίνων οὐ δεῖ [...] It is a la... more ἔστι γὰρ ἀπαιδευσία τὸ μὴ γιγνώσκειν τίνων δεῖ ζητεῖν ἀπόδειξιν καὶ τίνων οὐ δεῖ [...]
It is a lack of education not to know which things need proof and which do not [...]
Aristotle
The phenomenon of paranoia will be approached from the view of a being-with that has become shrinked and focused almost completely on the field of knowledge.
The paranoid has an answer for everything. There is intolerance towards ignorance and any mistake, towards doubt, the approximate, the dead end.
The paranoid relationship to the world becomes a delirium there where the control of reality becomes sacrificed in favour of the answer.
Having Aristotle’s phrase as our basis we will finally discuss the how and when knowledge is summon up as a defence against a world that appears as a sweeping threat.
Who is the subject of a psychiatric-psychotherapeutic session?, 2011
Who is the subject of a psychiatric-psychotherapeutic session? 1 In Ingmar Bergman's film "Person... more Who is the subject of a psychiatric-psychotherapeutic session? 1 In Ingmar Bergman's film "Persona" an actress, Elizabeth Vogler, while in the middle of a performance, becomes mute; her mutism continues for the next three months; she then gets admitted to a psychiatric clinic. The director believes that Vogler is physically and psychologically healthy and that she pretends, i.e. performing a role here in the hospital as well. She assigns her to a young nurse, Alma. Not long after her admittance to the hospital the director sends Vogler and Alma off to the former's country house. Closer to the end of their stay there, Alma speaks to Vogler. She is referring to the time when Vogler's son was newborn ; is the following scene. Alma is not performing. She gives to Vogler a detailed account of what she has gone through, she sees those experiences through Vogler's eyes, through her lips is Vogler who speaks. And suddenly, what Alma does, which is already forewarned in the previous scenes, takes shape: she takes her mouth and her eyes and her face.
Shades and Faces, 2011
Computers and internet are not just means of communication. They change radically the communicati... more Computers and internet are not just means of communication. They change radically the communication itself and the communicating ones. They adjust people to their way. They alter the image of the world and ourselves, our relationships. The possibility of social networking exerts an invincible charm to a great number of people. Social networking celebrates an existence that is free of commitments in space, time, identity, tradition, morals and customs. The person changes into a "face" (cf. Facebook).
The "face" is downright what it declares to be. It lacks the aura, the atmosphere, the taste and smell, - it lacks the background of a shadow which creates a myth around it, makes it receptive to love, to hatred, to friendship. The "face" is solitary and uncommitted. It is not by any means in the position of contracting relationships. A relationship, as the greek word (sxesis) itself denotes, is characterised by qualities such as to have, to cohere, to possess, to focus. The "face" is overly uncommitted, fragmentary, focused on its Ego. Its communication is interaction. It lacks history, continuance, the narrative of a relationship. The "face" does not read texts but hyper-texts and gets networked in hyper-relationships.
The lack of shadows (aura, atmosphere, taste, smell) together with the availability of a vast networking, assigns to the "face" a limitless freedom that reaches as far as libertinism. Pathologies such as the "attention deficit hyperactivity disorder", incidents of violence like "cyber-bullying" and an one-dimensional and autistic way of existence accompany people, whose person becomes distorted into a "face".
Nevertheless in front of such a networking torrent that seduces and sweeps everything along its current, there is no other option. Nothing is to be gained either through resistance or through resorting to the old ways. The virtual world is both enchanting and destructive. Along with its inevitable acceptance comes the request for a relaxed attitude towards its demand to monopolize the world.
In the Greek language the word disaster denotes the character of the inescapable fate that moves ... more In the Greek language the word disaster denotes the character of the inescapable fate that moves and bears down on… a turn, and the turn is so sharp, so imperative, and so violent, that there is no turning back. It is a course without a re-turn. A bridge that you pass and then it falls in.
Horizon. Studies in Phenomenology, 2016
This paper is an attempt to explore the dreams along various ways. A critical crossroad is the po... more This paper is an attempt to explore the dreams along various ways. A critical crossroad is the point where the dream manifests itself as a figure of the Other. Dream interpretations (Sigmund Freud, Medard Boss), violate the alterity of the dreamer-they relate the dream to the constitution of the awake. Dream interpretations are answers to the "Whys" and the "Hows" of a dream. They are explanations that just soothe the uneasiness caused by the uncanny dream world. Few quotes from Elias Canetti's notes emphasize on the singularity of a dream and its mysterious, i.e. inexplicable nature. A brief critical review of Medard Boss's conception of dreams allows to understand a dream as magnifying mirror of the existential features decisive for the shortcomings one faces in his everyday life. In psychoanalytic practice (and not only here) we cannot grasp a dream by going straight to the point. "Free associations" and "free floating attention" guide us to other, indirect and unforseen ways of approach. Remembering and forgetting dreams is an experience different from remembering and forgetting things. The question "What is a dream?" is a trap because it demands an answer like "The dream is …". A dream is not something, it is not a "that". We attempt to speak about dreams following a phrase in Odyssey-"sie gingen vorbei an den Toren der Sonne, an der Gemeinde Träume, und kamen dann schnell an ihr Ziel, zur Asphodeloswiese". Further goes a brief discussion of Beckett's play for television ("Nacht und Träume"). And finally a revision of the famous Dschuang Dsi's dream ("Butterfly Dream") on the basis of a painting by Katsushika Hokusai "The chinese philosopher Sōshi looking at butterflies".
Psychoanalytic Interpretation as Body in Statu Nascendi, 2016
In 1965 Martin Heidegger, in a seminar in Zurich makes a brief reference to the body. There he sp... more In 1965 Martin Heidegger, in a seminar in Zurich makes a brief reference to the body. There he speaks of the difference between the body as a physical body, which ends at the skin, and the live body, for which the Germans have a special word, Leib. The Ancients named it Δέμας. Let us call it 'bio-body'. Which are now the limits of the
The sleepless Count and the Kitten
Psychoanalysis as Work of Art, 2015
The metaphor of art A process, e.g. a scientific experiment, issuing a certificate, producing a ... more The metaphor of art
A process, e.g. a scientific experiment, issuing a certificate, producing a product, the medical protocol of a treatment, a payment through web banking draws its validity from the fact that it can be repeated. The process is not tied to a particular place, a particular time. It is universal and timeless. A psychoanalytic session cannot be repeated. The work of psychoanalysis is marked by its singularity, its particularity of place and time. For this reason it cannot be represented. So, I will talk to you about psychoanalysis through metaphors. Today's circumstance calls me to draw metaphors from the world of art. Thus, I will speak of psychoanalysis as a work of art.
Personas of Guilt, 2015
In Freud's language guilt, Schuld, means debt, owing. I am guilty means I owe, I am indebted. The... more In Freud's language guilt, Schuld, means debt, owing. I am guilty means I owe, I am indebted. There is free and unfree debt. For example, I owe you a speech for today's meeting. I owe to converse with guilt. This is my topic. It might be successful, and this would make me richer, calmer in the way I encounter guilt, both in my everyday life and during psychotherapy. The conversation with guilt might fail. But, this too can make me richer. It might reconcile me with my fleetingness and transience, with the randomness
Phenomenology of Orgasm, 2015
The poem of Archilochus from the 7th Century B.C. known as the "Cologne Epode" begins with the po... more The poem of Archilochus from the 7th Century B.C. known as the "Cologne Epode" begins with the poet speaking with a young woman and trying to attract her. It ends up as follows: … and I, having taken the maiden. laid her down among the blooming flowers; and in my soft cloak I enveloped her, holding her neck in my arms; I grabbed her, having stopped at the marvel, just as a fawn. and I gently groped her breasts
Mind the Gap..., 2014
Last August, Athens Airport. My wife and me on our way home after a week on vacation. We stand at... more Last August, Athens Airport. My wife and me on our way home after a week on vacation. We stand at the passport control line before boarding. An employee comes along in a hurry, he is tense, he asks us if we have forgotten a black bag. We are absolutely
Undead and Mortals, 2014
I will attempt to approach the subject of "Art and Madness" in the light of a phenomenon known in... more I will attempt to approach the subject of "Art and Madness" in the light of a phenomenon known in psychopathology as Dissociation, which includes "depersonalization" and "derealization": The self or/and the things become alien, uncanny: their identity collapses like a building during an earthquake.
Sometimes the self-enclosing and the defense against "dissociation" appear in the form of "madness" - in a mute, unspoken burden, but also in depression, schizophrenia, obsessive-compulsive ideas and actions.
More rarely "dissociation", the opening of its chasm, becomes a hosting place. The self then or/and the things disappear in their alienation, to re-emerge in blessful times, purified, enriched through the negation that penetrated them. Among other things they also appear as a work of art; also as an "interpretation" in a therapeutic meeting. In this light psychoanalysis could be rather relative to art than to its scientific representation.
"But the dead must guide me'', 2013
Selbstsein im Traum und anderswo, 2009
Selbstsein im Traum und anderswo 1 1. Selbstsein im Lichte von Heideggers Sein und Zeit. "Dasein"... more Selbstsein im Traum und anderswo 1 1. Selbstsein im Lichte von Heideggers Sein und Zeit. "Dasein" ist bekanntlich der Name Heideggers für die Seinsweise des Menschen, d.h. für die wesentlichen Möglichkeiten, die der Mensch nicht einfach hat, sondern die der Mensch schlechthin ist.
Das therapeutische Gespräch und die Frage seiner philosophischen Voraussetzungen, 2010
Der Anlass war eine Diskussion mit Dieter, Tamas και Gion Fidel in einer Kneipe in Brüssel. Zu de... more Der Anlass war eine Diskussion mit Dieter, Tamas και Gion Fidel in einer Kneipe in Brüssel. Zu den Vorträgen des Forums sagte ich, dass wir schließlich Therapeuten sind, jedoch oft habe man das Gefühl, man befinde sich in einer philosophischen Tagung. Dieter verteidigte die Vorträge und sagte, die Erörterung der philosophischen Voraussetzungen unserer Arbeit sei sehr wichtig.Hier ist Dieter natürlich auf der Linie der daseinsanalytischen Tradition. Sie begann, wenn ich mich nicht täusche, mit Ludwig Binswangers Vortrag "Freuds Auffassung des Menschen im Lichte der Anthropologie" und durchdringt wohl das Werk von Medard Boss und der Nachfolger, soweit ich die Entwicklung aus der Ferne verfolgt habe, wie etwa dasjenige von Gion Condrau,
Die Beschreibung als gemeinsamer Ort von Psychopathologie und Psychotherapie
Eine Frau sagt, in letzter Zeit ihr Mann esse unkontrolliert, er habe zugenommen, er werde müde, ... more Eine Frau sagt, in letzter Zeit ihr Mann esse unkontrolliert, er habe zugenommen, er werde müde, sie sage ihm ständig, er solle nicht so viel essen, das ärgere ihn, es komme zum Streit, sie habe Angst, sie wisse nicht was tun... So beginnt eine psychotherapeutische Sitzung. Ich achte auf das Kurzatmige und das Krampfhafte ihrer Stimme, auf ihre Art, wo sie, aufgeregt, schlafwandlerisch, ihrem Mann immer wieder das Selbe sagt und gegen die Wand seiner zornigen Reaktion prallt. An ihren Worten sehe ich aber nicht so sehr den
Abstract The poet Konstantinos Kavafis writes in his poem "Ithaka": Ithaka gave you the beauteou... more Abstract
The poet Konstantinos Kavafis writes in his poem "Ithaka":
Ithaka gave you the beauteous journey.
Without her you wouldn't have set out.
She has nothing more to give you.
It is an eerie journey: Ithaka has nothing more to give; being the destination of the journey she withdraws from any claim for providing some sort of meaning in the sense of a guiding star, of accomplishment and fullfillment. The lecture will attempt to explore the nature of such journeys, journeys without "why?" and "what for?" and their relevance for our life and death.
Starting point is Hieronymus Bosch's painting "Ship of Fools". A characteristic feature of this painting is what psychiatrists call "asyndesis" - a Greek word meaning "a sequence of unrelated or only remotely related ideas": In the painting there is no common cause for crew and passengers, for example the journey. Moreover the ship doesn't seem to move at all. Despite this, or perhaps for this very reason, the whole scenery radiates a peculiar calmness. One could almost speak of a mirthful asyndesis, or a friendly asyndesis.
Asyndesis emanates where there are no conjunctions establishing a causal, final etc. network of interrelations between the participants involved. The participants are simply co-present, their co-presence being harmonized in the tonality of the mere AND. The commitment to this mirthful and friendly co-being constitutes the "Ethics of AND".
Asyndesis has been observed almost 200 years ago by a German classical scholar in the homeric epics. He named it "Parataxis" - a Greek word again meaning "the placing of clauses or phrases one after another without coordinating or subordinating connectives".
Asyndesis and parataxis are not just psychiatric or philological terms. They denote a latent but primordial way of living. It is the difference between connection (syndesis) and coexistence (asyndesis). This other way of living (and dying) will be elaborated upon with examples from poetry, everyday life and psychotherapy.
Psychotherapeutische Wege in philosophischen Horizonten, 2017
, dessen griechische Übersetzung wir heute feiern, ist für mich schon mehr als blosse bibliograph... more , dessen griechische Übersetzung wir heute feiern, ist für mich schon mehr als blosse bibliographische Quelle. Es ist eine Wegmarke meines Werdegangs. Mein Beitrag wird deswegen auch einen autobiographischen Zug haben. Ich fange mit einem Auszug aus dem Buch "Wiedereinführung in die Psychoanalyse" (Επανεισαγωγη στην ψυχαναλυση) an. Das erste Kapitel hat den Titel "Selbstdarstellung" (Αυτοπαρουσιαση): Es war kurz nach meinem Studium, als ich Sein und Zeit in englischer Übersetzung las. Die Übersetzung, und noch mehr das Fehlen einer philisophischen Bildung haben es mir erschwert, seinen Gedankengängen zu folgen. Nur eines dämmerte mir: In der vertrauten Alltäglichkeit sind wir in einer Vergessenheit versunken, und ihr Bann kann durch die Rüchkehr zu etwas Ursprünglichem gebrochen werden. Ich verstand nicht, was genau die Vergessenheit betrifft, und was das Ursprüngliche ist, die Heimkehr zu welchem die Vergessenheit aufheben würde und zu einem anderen Ort führen würde, zu einer "eigentlichen" Existenz. Aber sofort spürte ich, dass es hier um einen Weg handelt, der gewisse Gemeinsamkeiten mit demjenigen der Psychoanalyse hat. Denn in der Psychoanalyse, so wie ich sie aus Texten Freuds kennengelernt hatte, ist die "Verdrängung" von entscheidender Bedeutung für die Entstehung der "psychopathologischen" Erscheinungen, so wie ihre Bewusstwerdung und ihre Lösung durch die "Regression" zu einem "Archaischen" hin. "Vergessenheit", "Verdrängung" und die Wege ihrer Erlösung durch eine, wohl jedesmal ganz anders gedachten, Heimkehr-bei Heidegger fand ich wieder, was 1 Rede anlässlich der griechischen Übersetzung von Heideggers Zollikoner Seminare. Athen, Dezember 2017.
"Zum letzten Mal Psychologie" (Paul Celan: "Frankfurt, September")
Zur Sache Ohne Psychologie Daten Lebensschrift Deutungen Vorstellung Vergänglichkeit Parataxis Na... more Zur Sache
Ohne Psychologie
Daten
Lebensschrift
Deutungen
Vorstellung
Vergänglichkeit
Parataxis
Namen
Aufmerksamkeit
Horizon. Fenomenologičeskie issledovaniâ, 2016
This paper is an attempt to explore the dreams along various ways. A critical crossroad is the po... more This paper is an attempt to explore the dreams along various ways. A critical crossroad is the point where the dream manifests itself as a figure of the Other. Dream interpretations (Sigmund Freud, Medard Boss), violate the alterity of the dreamer-they relate the dream to the constitution of the awake. Dream interpretations are answers to the "Whys" and the "Hows" of a dream. They are explanations that just soothe the uneasiness caused by the uncanny dream world. Few quotes from Elias Canetti's notes emphasize on the singularity of a dream and its mysterious, i.e. inexplicable nature. A brief critical review of Medard Boss's conception of dreams allows to understand a dream as magnifying mirror of the existential features decisive for the shortcomings one faces in his everyday life. In psychoanalytic practice (and not only here) we cannot grasp a dream by going straight to the point. "Free associations" and "free floating attention" guide us to other, indirect and unforseen ways of approach. Remembering and forgetting dreams is an experience different from remembering and forgetting things. The question "What is a dream?" is a trap because it demands an answer like "The dream is …". A dream is not something, it is not a "that". We attempt to speak about dreams following a phrase in Odyssey-"sie gingen vorbei an den Toren der Sonne, an der Gemeinde Träume, und kamen dann schnell an ihr Ziel, zur Asphodeloswiese". Further goes a brief discussion of Beckett's play for television ("Nacht und Träume"). And finally a revision of the famous Dschuang Dsi's dream ("Butterfly Dream") on the basis of a painting by Katsushika Hokusai "The chinese philosopher Sōshi looking at butterflies".