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John Beebe

Publications and source records attributed to John Beebe.

3 recordsLinked to original sources

Editing as a psychological practice.

The experience of the Jungian analyst in the role of editor of manuscripts by creative colleagues is examined. Historical precedents include Michael Fordham's editorial correspondence with Jung around the latter's synchronicity essay; Jung's handling of manuscripts submitted by Sabina Spielrein to the Jahrbuch für psychoanalytische und psychopathologische Forschungen and various authors to the Zentralblatt für Psychotherapie und ihre Grenzgebiete, and the author's close editing of a paper submitted by Andrew Samuels to the Journal of Analytical Psychology. In addition to mustering an adequate amount of generosity, erudition, and availability, the analytic editor must know how to clarify a psychological argument and to gauge the psychological impact of the written text. Notwithstanding transference/countertransference phenomena that can emerge around issues of competition, envy, and territoriality when author and editor are also fellow-authors working in the same field, the editor needs to be comfortable about serving as the author's selfobject and midwife. From an analytic perspective, although communicating decisions about the best way to put ideas into words can sometimes attract transference to the editor, the more profound transference that analysts experience in the editing situation is toward the text being edited, which helps to motivate donated time spent caring for journal manuscripts.

Creativity↗

Finding our way in the dark.

Accepting the common lay definition of nightmare as any form of upsetting, dreamlike cognition occurring in the midst of sleep, the author argues for a classification of nightmares that would be based, not on physiological findings, but on what the upsetting nocturnal occurrence turns out to mean to the dreamer. Three types of nightmare identified on this basis are illustrated through dream sequences from classic Hollywood movies and amplified by clinical examples: (1) the dream that symbolizes the next stage of life as unusually daunting, (2) the dream that exposes the shadow of another person in a shocking way, and (3) the 'empathy dream', in which the dreamer experiences directly the anxieties of another subject. It is suggested that the accurate interpretation of a particular upsetting dream depends upon which type of nightmare the dream turns out to be.

Dreams↗

Can there be a science of the symbolic?

Science means not just 'knowing', but knowing verified by replicability. Science is particularly hard to bring to depth psychology because the individual uniquenesses that can't be repeated are what make people most deeply themselves. Everyone, including the analytic investigator, however, has a science, in the sense of a world-view that is replicated by experience. Jung offered hermeneutics as an alternative mode to science for getting to know the psychological subject. But as Heidegger emphasized, hermeneutics always begins with the projection of a world-view, i.e., the science of the would-be interpreter. In the analytic situation, dialogue is available to test the world-view and enlarge its horizon, in accord with Gadamer's expansion of hermeneutics, 'the classical discipline concerned with the art of understanding texts', into a method of inquiry open to the possibilities of otherness. An example is given from an analytic training seminar, in which the author began by projecting his version of the theory of psychological types onto the dream material a candidate offered in response to the seminar. A dialogue with the candidate ensued which enabled the teacher to correct his original, somewhat rigid, application of his scientific viewpoint. In such a dialogue, psyche emerges as the final interpreter of what is, generating hypotheses that can fruitfully be applied to the understanding of other cases.

Dreams↗