Human society is unique in the animal kingdom in the degree to which it depends upon its members reflective awareness of self and society. Whereas much has been learned about the sense of self, little is known about the sense of society. This paper develops three points about the human sense of society: First, this sense is a feeling of life, what German writers have called Lebensgefuhl. The paper begins by defining feeling as a psychical moment or‘phase’of bodily activity. The (...) paper later develops die idea mat what is felt of society is always an embodiment of its vital form; its social life. Second, die sense of society is a feeling of society, as distinct from a feeling in society and from a feeling of self. The middle third of die paper distinguishes these concepts and links die feeling of society to writings of Freud and Durkheim in which elements of this feeling are found. And third, feelings of society prominently include participation, love, and play. These feelings, which are embodiments of vital social form, are illustrated and discussed in die penultimate section of die paper. Having registered these three points, die paper concludes with a brief summary and discussion of implications for expanding die scope of inquiry in social science. (shrink)

Abstract Cognitivism, presently the major paradigm of psychology, presents a scientific account of mental life. Buddhism also presents an account of mental life, but one which is integral with its wider ethical and transcendental concerns. The postmodern appraisal of science provides a framework within which these two accounts may be compared without inheriting many of the assumed oppositions between science and religion. It is concluded that cognitivism and Buddhism will have complementary roles in the development of a more pluralist psychological (...) science. In this development it will be necessary to address what values are implicit in science. (shrink)

In my continuing efforts to build a bridge between psychoanalytic findings and biosemiotics here, as in previous works, ‘biosemiotic’ refers to the hierarchy of meaning-forms (from biological to semiotic-organizations) underlying an updated psychoanalytic model of mind. Within this framework I present a broad range of bio-semiotic phenomena, processes, dynamics, defenses, and universal and unique internalized interpersonal patterns, that in psychoanalysis all commonly fall under the broad heading of the “Unconscious.” Reconceptualized as interpretive data within the purview of a psychoanalytic discourse-semantic (...) this biosemiotic framework posits an epigenetic continuum of human meaning-organizations originating at basic organic levels, moving upward through biological, psycho-somatic and affective expression, proto-semiotic transmissions, represented forms, and finally to explicit linguistic signs and complex symbol systems. In addition to assuming an uninterrupted epigenetic continuum crystallizing in hierarchic organization, this framework accentuates the multilayered and increasingly condensed quality of higher more elaborate organizations of meaning in human communication, drawing attention to persisting biological undercurrents in implied sense, intent, and motivation, all of which impact on repressive/defensive mechanisms. Drawing from previous works (Aragno 1997, 2005, 2008a, b, Psychoanalytic Inquiry 29(1):30–47, 2009, Biosemiotics 3:57–77, 2010, 2011a, Signs 5:71–74, 2011b, Journal of the American Psychoanalytic Association, Centennial Paper, Special Centennial Issue 59(2):239–288, 2011b, Signs 5:29–70, 2011c) in which I labored to update and revise Freud’s first topographical theory of mind, this paper presents the phenomenology of unconscious ‘data’ for the purpose of introducing a diverse range of non-linguistic signifying forms from which psychoanalysts infer mental processes and ‘interpret’ meanings. An important underlying premise regarding psychoanalytic data and its relation to the basic biosemiotic ‘agenda’ is that until grounded in an updated developmental theory of mind inclusive of pre- and proto-semiotic-forms, that is evolutionarily plausible, epistemologically based, and correlates with contemporary neuroscience, the term “sign” is merely an abstract linguistic ‘label’ rather than a mental act with antecedent developmental stages manifesting meanings through different forms and modes of expression. Drawn from the yields of the psychoanalytic method and semantic this revised metatheoretical approach provides insights into the sensory-emotive, bodily origins of unconscious layers of non-linguistic signification thereby expanding our understanding of the formative stages of the ‘semiotic function’ in human evolution. This being the third in a series of papers integrating the yields of psychoanalytic methodology with the underlying premises of ‘Biosemiotics,’ some familiarity with the background knowledge provided in the previous two is strongly recommended. (shrink)

This paper provides an overview of the origins, vicissitudes, and abandonment of ‘metapsychology’, the psycho-biological scientific core of the Freudian opus, and introduces the authors’ key revisions. Although couched in the language of metaphor and analogy from 19th century physics, the conceptual foundations of Freud’s theories contained the seeds of a bio-semiotic theory of mind and of human nature in the natural world. Its updated, modernized, version opens the door to an inter-penetrative epistemology leading to universal principles of logical form, (...) applicable to all types of vital inter-action. (shrink)

An overview of core phenomena and processes leading to Freud’s establishing his psycho-analytic method and early metatheoretical concepts is followed by the author’s revision of his topographical model into a seamless biosemiotic theory of mind and human communication. A careful methodological analysis of the semantic/referential scope; speech/listening processes, and semiotic features, of a dialogue designed to make the unconscious conscious, reveals an epistemological bridge between psychoanalytic methodology and the biosemiotic agenda within a unifying inter-penetrative paradigm.

Nursing practice as bricoleur activity: a concept explored The debates concerning the nature of nursing practice are often rooted in tensions between artistic, scientific and magical/mythical practice. It is within this context that the case is argued for considering that nursing practice involves bricoleur activity. This stance, which is derived from the work of Levi‐Strauss, conceives elements of nursing practice as an embodied, bricoleur practice where practitioners draw on the ‘shards and fragments’ of the situation‐at‐hand to resolve the needs of (...) the individual patient for whom they care. This conceptualisation of nursing practice will be analysed with a particular emphasis on its implication for nursing epistemology, pedagogy and praxis. The evidence to support this argument is drawn from empirical work that investigated nurses’ use of intuition, the work of Levi‐Strauss, and issues in nursing epistemology and ontology. The paper itself is written from the perspective of a bricoleur who uses ‘bits and pieces’ from the domains of nursing, philosophy, psychology, education, sociology and anthropology. (shrink)

Recently, feminists like Jane Roland-Martin, Elizabeth Young-Bruehl, and others have advocated a conversational metaphor for thinking and rationality, and our image of the rational person. Elizabeth Young-Bruehl refers to thinking as a “constant interconnecting of representations of experiences and an extension of how we hear ourselves and others. There are numerous disadvantages to thinking about thinking as a conversation.We think there are difficulties in accepting the current formulation of the conversational metaphor without question. First, there is danger that we will (...) lose important dialectical connections like that between the self and society. Second, the conversational metaphor alone cannot fully express the way conversations are constructed. We will want to take up the notion of narrative as a metaphor for thinking advocated by Susan Bordo, Alasdair MacIntyre, Jerome Bruner, and others, including Mary Belenky and her colleagues.Eventually, we want to champion narrative and the dramatic narrative of culture as a metaphor for thinking that involves such expressions as sights, insights, silences, as well as sounds, moments of mood and poetic moments. The dramatic narrative provides the structural possibilities needed to criticize certain kinds of conversations, in order to talk about the relations of public and private, self and society and most importantly, about the drama of our lives within and without.The dramatic narrative for thinking helps dispel the dangerous dualisms of mind and body that not even conversation or narration alone can banish, and allows us to frame questions about education that do not require us to separate mind from body. The dramatic narrative metaphor for thinking lets us show who we are, act out what we think, and reconstruct rationality to reflect what many women, and some men, do. (shrink)

This article considers the shaman's visionary encounters with spirit beings from the critical viewpoint of several innovative theories of shamanism: Richard Noll's cognitive approach and Michael Winkelman's neurophenomenological perspective. These distinct approaches are analyzed in light of Jung's central concepts of the archetypes, the collective unconscious, and the individuation process, which have had a huge formative influence upon the academic investigation of visions and spiritual experiences. The centrality of Jung's theoretical reasoning within these recent studies of shamanism strongly demonstrates the (...) continued importance of his analytical psychology and provides valuable insight into the historical and conceptual development of this expanding field of interest. (shrink)

Consciousness is a central theme of Susanne Langer's three-volume work Mind: An essay on human feeling. Langer proposes an evolutionary history of consciousness in order to establish a biological vocabulary for discussing the subject. This vocabulary is based on the qualities of organic processes rather than generic material objects. Her historical scenario and new terminology suggest that Langer views the “cash value” of consciousness in terms of symbolic thinking and aesthetics. This paper provides an overview of Langer's proposed evolutionary scenario (...) of consciousness, along with an examination of her process-oriented philosophy of mind. It is suggested that Langer's basic ideas are importantly similar to those present in dynamical systems theory. As research on consciousness in dynamical systems theory is still young, researchers in this field may find in Langer's work ideas for future exploration, particularly in its connection with aesthetics. (shrink)