By Vanja Orlans; Susan Van Scoyoc
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Filenote: PDF retail from EBL Bookmarked TOC. curiously, the copyright web page purely has 1996, no different variation or printing variation pointed out. EBL catalog displaying e-book Date of 25 Febrary 2014.
Publish yr be aware: First released December 1st 1996
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Sample text
He highlights the origins of psychoanalysis as a response to the loss of meaningful constructions in human life, with particular emphasis on western cultural development. He directs the reader’s attention: to the most terrible of all the historical ironies which the psychoanalytic movement presents to us: the fact that analytic access and its associated capacity to tolerate the chaos of the inner world – and through that to tolerate the chaos of the social world – emerged historically directly alongside its moral and psychological opposite, the rise of National Socialism (the politics of fantasy).
The rise of humanism represented a rather different set of developments with its own identity and obvious tensions with mainstream psychology. We can also discern the origins of these developments in earlier philosophical interests outlined above which highlighted the unconscious elements of human functioning. While never seemingly accepted into mainstream psychology the influence of Freud and his followers has been significant, not only in terms of everyday thinking – most people have heard something about Freud and will have a view to express – but also particularly in the context of the psychological therapies.
These developments represented a reaction to rationalism and empiricism, and highlighted the importance of the ‘self’ and the power of imagination. qxp 11/18/2008 PHILOSOPHICAL CONSIDERATIONS 6:42 PM Page 31 31 supported by later philosophical developments through Kant, Hegel and later 19th century writers within the phenomenological and existentialist traditions. Kant (1724–1804) in particular, drew attention to the relationship between the perception of an object and the object itself, claiming that the object itself, the noumenon, could not be known, and that knowledge therefore resided only in the object as it appeared to us, the phenomenon.
