Unconsciousness Between Phenomenology and Psychoanalysis

2018

Cristi Bodea's book entitled Hiatus. Problema fenomenologică a inconștientului (Hiatus. The Phenomenological Problem of the Unconscious), which stands as the edited version of the author's PhD dissertation, defended at the Babeș-Bolyai University in Cluj-Napoca, Romania, under the supervision of Professor Virgil Ciomoș, focuses on the relationship between Jacques Lacan's psychoanalytical approach and Marc Richir's phenomenology, pursuing the articulations of the theme of the unconscious in both theories. In the phenomenological attempt of exhaustively conquering subjectivity as the ultimate source of meaning, the problem of the unconscious stands as a recent milestone, for it unveils an additional layer of subjectivity which seems to complete the scheme envisioned by an entire phenomenological tradition. Psychoanalysis, on the other hand, was the one to discover, and, thereafter, to bring into discussion the unconscious as the core structure of subjectivity. Consequently, the inquiries of both contemporary phenomenology and

Pro Edu, 2019

The psychic is not homogeneous, uniforms, undifferentiated, linear, but it is present in various forms. It has a great functional and existential differentiation and uniformity. It manifests itself in the form of conscious psyche, subconscious and unconscious. The relationship between them, their harmony or conflict, determines the originality of human nature. The unconscious as a form of the psyche constitutes the most controversial level of organization of psychical life. It is stated that psychology stopped placing the notion of conscience in the center of its theoretical and practical preoccupations, making place for the unconscious. The unconscious is not only whatever became automatism, but also what I suppress. Freud explains suppression by a conflict between Superego (which represents the childhood interdictions which became interiorized) and Id, the natural pulsations which we were taught in childhood to blame. Freud urges us, through this, to regain the conscience of what is unconscious. The Superego is a necessary stage in the forming of moral conscience, but it should not be mistaken for the moral conscience itself. The genuine moral conscience does not reduce itself to the Superego. A psychological explanation of the origin of the Superego does not replace the foundation of the moral conscience. Psychoanalysis cannot account for values.

Journal of Phenomenological Psychology, 1998

This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the

Journal of Phenomenological Psychology, 1997

This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the

Journal of Religion & Health, 1993

The debate regarding the unitary versus multiple nature of the human person is examined with special attention to the division between conscious and unconscious. The roots of the unconscious are traced to the experience of alienation or feeling divided within. An existential analysis is provided in order to shed light on the nature of the unconscious. The experience of feeling divided within is explained as a metaphor that is taken literally. An existential-phenomenological explanation of the unconscious is provided which preserves the essential unity of the human person.

Contemporary Psychoanalysis, Vol. 3, No. 47:571-612, 2001

Routledge International Handbook of Psychoanalysis and Philosophy, 2022

This chapter develops the thesis that the essence of psychoanalysis lies in emotional phenomenology.

The author argues for the inclusion of psychoanalytic data in studies of consciousness and unconscious states. Contrary to common assumptions, contemporary psychoanalysis does not propose a competing scientific theory, but represents a specific form of practice involving an intersubjective dialogue. Although analytic schools advance competing theories, their concepts derive from attempts to explain common clinical phenomena of practice. Three areas for exploration are suggested: the concept of unconscious motivation, the fluctuationg border between conscious and unconscious motives and desires, and the centrality of language for reflective, intentional states.

Husserlian Phenomenology in a New Key, 1991

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Unconsciousness Between Phenomenology and Psychoanalysis. Springer, 2017

The notion of repression as active forgetfulness already found in Nietzsche and systematised by Freud and his successors is employed in a distinctive manner by Merleau-Ponty in Phenomenology of Perception. By showing how we appropriate our environment towards outcomes and respond to other people, he contends, we can unearth hidden modes of operative intentionality. Two such modes are the motor intentional projection of action and the anonymous intercorporeality that includes touching and being touched. Each of these is an aspect of a past that was never a present. Merleau-Ponty does have something to say about pasts that were once present and that linger on in human life. Yet he shows little interest in the unconsciousness of psychoanalysis for its own sake. Psychoanalytic accounts of repression are assimilated into his theory of the body itself, serving merely as means for illustrating the latter. I suggest that this move follows on a conception of an integrated existent whose past acquisitions are remarkably enabling and untroubling.