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Biomedical subjects

J L Ahumada

Publications and source records attributed to J L Ahumada.

8 recordsLinked to original sources

What is a clinical fact? Clinical psychoanalysis as inductive method.

This paper is an inquiry into the nature of clinical facts in psychoanalysis. The attainment of representability of psychic reality being requisite for insight, the author examines inductive processes on the part of both analyst and analysand, which are to be considered proper aspects of the study of clinical facts. It is argued that the analyst chooses his interpretations guided in good measure by nonverbal material, based on how he intuits that he is 'used' by the analysand and the ways the analysand feels 'used' by him; such nonverbal clues on the nature of the unconscious relational 'frames' operating in sessions guide him to select relevant associations from the universe of the analysand's verbal utterances. He thus comes to voice his interpretations, purveying a 'mapping' of psychic reality that typically makes use of a new viewpoint for description. Insight is achieved when the analysand attains ostensive refutation or redefinition of his unconscious 'theories' about the relationship, and this happens only in concrete individual situations, when the effects of his relational unconscious 'theories' come to be contrasted observationally in diverse 'screens', perceptual and mnemic, against the background of the analyst's neutrality: in such a way unconscious 'theories' attain the Pcs.-Cs. domain of the 'no'.

Adolescent

Interpretation and creationism.

This paper is an attempt to raise questions about certain underlying and implicit assumptions in some hermeneutic and narrative approaches to psychoanalysis. Starting from the view that Freud saw interpretation in the clinical setting as an attempt to unveil the analysand's psychic reality, it is argued that he envisaged that psychoanalysis aims to interpret what is real in the analysand's inner world--an empirical line of thought underpinned by the idea of analytic neutrality and an emphasis on the analysand's capacity to judge reality. By contrast, the tendency within the hermeneutic-narrative tradition is to demote psychic reality in favour of an emphasis on the analyst's capacity to interpret in order to help his analysand construct meaning. This approach may be said to put the analyst's words in the place of those of the Creator; in other words, it amounts to a 'verbal creationism', which the author argues is rooted in the idealistic philosophy of Hegel, Vico and Descartes and, further back, can be traced to the Book of Genesis--a conclusion causing the author to express some reservations.

Creativity

Logical types and ostensive insight.

Discrimination of analogic and digital modes in communication allows clearer distinction of transference (mutative) and extra-transference interpretation. Relying on explicit formulation, Strachey introduces 'implicit' mutative interpretation, which is explicitly extra-transferential but transferential as to process. Each interpretive verbalization has an analogic impact pertaining to the analogic unconscious level of archaic objects, and its emitter--the analyst--is its propositional subject. Interpretation can afford to be as explicit as possible inasmuch as it retains the metalevel in which the analyst can remain as third-party to what he formulates, but it must be gradual in making explicit the archaic object he actualizes. It is by 'withholding'--as Strachey says--the validation of the archaic relational analogic 'psychic reality' that is the referent of interpretive 'mapping', and not be verbal 'mapping' in itself, that the 'judgement of reality' underlying ostensive insight comes into play.

Awareness