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In this paper 1 , written in draft form in 1991 and now posthumously published, the late Louis Zinkin 2 presents a constructivist view of the self. He considers some of the paradoxes in Jungian definitions of the self and compares these to Winnicott's ‘forbidden question’ regarding the transitional object: ‘Did you find it or did you make it?’. He argues that, for the purposes of a coherent scientific theory, these apparent paradoxes need to be formulated in an internally consistent way. Bemused by the many contradictions in Jung's thinking, he proposes making a fresh start by thinking in terms of people in social interaction with each other rather than as solitary subjects, as Jung did. This leads him to the view that the self comes into existence through continuing interaction with other people. Drawing on the work of Harré and Vygotsky, he suggests that the public self is prior to the private self and that one becomes real through recognition by other people in and through language and culture. The paper was discussed at a meeting held at the Society of Analytical Psychology in November 1991 and an edited version of the taped discussion follows. [ABSTRACT FROM AUTHOR]

This paper looks at some of the processes that are at work in finding oneself in analysis. It explores Jung's unique contribution to our thinking about the self and its dynamic of individuation. The author attempts to show how the Self, in its quest for consciousness, requires the surrendering of ego inflation—the narcissistic delusion that the ego is the self. A case is made for seeing analysis as an individuation process which offers the opportunity for experiences of a more authentic sense of oneself. Jung stated that individuation requires the ego to enter into service of the Self. For this to happen, the author argues that both patient and analyst must be prepared to make sacrifices and take risks. Using clinical examples, he illustrates that, although purposive, the Self can be experienced as violent and destructive if the ego is unable to facilitate its expression. This may result in an individuation crisis for both analyst and patient. The paper demonstrates how impasse in analysis can evoke the transcendent function, which also requires sacrifices to be made and risks to be taken for analysis to proceed. [ABSTRACT FROM AUTHOR]

This paper addresses the question of how symbols should be understood in analytical psychology and psychoanalysis. The point of view examined focuses on the recent turn to more cognitive and developmental models in both disciplines and briefly reviews and critiques the evolutionary and cognitive arguments. The paper then presents an argument based on dynamic systems theory in which no pre-existing template or structure for either mind or behaviour is assumed. Within the dynamic systems model the Self is viewed as an emergent phenomenon deriving from the dynamic patterns existing in a complex system that includes the physiological characteristics of the infant, the intentional attributions of the caregiver and the cultural or symbolic resources that constitute the environment. The symbol can then be seen as a discrete, and in important ways an autonomous, element in the dynamic system. Conclusions are drawn for further research into the nature of the symbol with implications for both theory and practice in analytical psychology and psychoanalysis. [ABSTRACT FROM AUTHOR]

In Part 1 of this paper the authors summarize those key concepts in Jungian analytic theory which differentiate it from a psychoanalytic approach. To illustrate these perspectives and their application in clinical work, a patient is introduced. The authors elaborate on a particular dream with the proposition that it holds within it both an image of the internal world of the patient's personal psyche and something which might be viewed as archetypal and emerging from the collective unconscious. Part 2 focuses on more recent developments in Jungian analytic thinking. Michael Fordham's important work in extending Jungian theory into an understanding of infant development is summarized and illustrated by a clinical example. This is followed by a brief summary of how contemporary debate within the Jungian analytic community has been much affected by recent developments in areas outside the analytic discourse which have offered both a challenge to and an affirmation of certain Jungian concepts. Examples given are from emergence theory and neuroscience. The Jungian interest in such phenomena stems from a view of the human psyche as rooted in a wider world of matter, culture, history and an unconscious that is not only personal but also collective. [ABSTRACT FROM AUTHOR]

ABSTRACT Issues of self and identity form the psychological core of negotiation and mediation. Generally, the conflict resolution literature analyzes these 'face' issues from social psychological or behavioral perspectives. In this paper, psychoanalytic developmental and interdisciplinary perspectives are used. Psychoanalytic developmental theory consistently recognizes that with the development of a healthy sense of self, human beings also develop a reality-based and objective, but ideally also self-reflective, sense of self-and-other. This thread runs though the work of many theorists. Fostering the development of this sense of self-and-other is also crucial for mediation. It helps parties consider and resolve competing claims. Perspectives from neuroscience and certain spiritual teachings, however, emphasize the limits of our traditional notions of self and identity. These perspectives can assist mediators in one of their most important tasks: helping parties realize that the value of their identities is not contingent upon the outcome of the negotiation. The IDR cycle is perhaps the most important psychological dynamic in the mediation of civil disputes. This is the pattern of narcissistic inflation, deflation and realistic resolution typically experienced by parties in mediation. Impasse is a critical moment in the cycle. As in psychoanalytic impasse, mediators' capacity to release their own sense of self-investment in the outcome of the mediation is often the key to helping clients through impasse. Copyright © 2011 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Drawing on the ideas of Birksted-Breen (1996 ) and Houzel (2005 ), this paper discusses the concept of bisexuality, which has been viewed in various ways in the psychoanalytic literature. An argument is made for a clearer definition and conceptual distinction using the terms ‘psychic’ and ‘mental’ bisexuality. Houzel's ‘psychic bisexuality’ and Birksted-Breen's ‘mental bisexuality’ are distinguished as two separate developmental phases which promote the establishment of psychic space and thought. Psychic bisexuality pertains to the structuring of the self and the development of internal space. Mental bisexuality pertains to the functioning of the mind, with the development of space between internal objects and between self and others. Central to these developments are the containing functions of being both close enough to, and distant enough from, the patient. Clinical material illustrates how interwoven problems at the stage of psychic and mental bisexuality can be and demonstrates that the development of internal space, and space between self and others, requires internalization of both the psychic and mental bisexuality of the therapist. [ABSTRACT FROM AUTHOR]

This paper concerns the self as Fordham came to conceive it after a conceptual analysis of Jung's use of the term. Fordham identified a contradiction in Jung's usage, and resolved it by reserving ‘self’ for a definition of the psychosomatic entirety of the individual, and using a separate term for referring to expressions of the self in human experience (e.g. symbols). Fordham tentatively suggested that the latter be termed the ‘central archetype’, although this was neither developed nor dropped. I explore the value of this term from a developmental perspective and, more specifically in terms of the deintegration of psyche out of an early psychosomatic unity. This draws upon infant research and an observation of a 14-month old boy. Finally, further developments are briefly described and illustrated, whereby pre-symbolic expressions of the central archetype become symbolic and come to reflect what was for Jung, the ‘ultimate’, ‘Formation, Transformation, Eternal Mind's eternal recreation’. [ABSTRACT FROM AUTHOR]

This paper 1 explores some aspects of the narrowness of Jung's usage of the term ego and the consequences which are understood to follow there from. Jung is understood to see the ego as a surface phenomenon and, essentially, as the focal point of consciousness, not recognizing its potential to function more broadly, deeply, and unconsciously. Furthermore, although he does recognize the ego as ‘the total conscious personality’ his use of the term frequently does not reflect that definition. Whilst Jung's analysis of the narrowly functioning ego is enlightening and groundbreaking, he treats this narrow functioning as if it is characteristic of the ego itself, ascribing any ‘broad functioning’ primarily to the Self. This narrow use of the term ego, and the corresponding use of the term Self, are understood to have significant consequences for clinical practice, including leading the analyst into an over-identification with the patient and a loss of the analyst's sense of self. It is also understood to lead to difficulties dealing with more disturbed individuals, to stuck and broken down analyses, to wear and tear on the analyst and, potentially, splits between the different schools of analytical psychology. These concerns all represent difficulties with working in the transference, and Jung's own experience of this is briefly explored. [ABSTRACT FROM AUTHOR]

In analytical psychology, ego is associated with consciousness and the masculine principle. Although the feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender. Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion. In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process. [ABSTRACT FROM AUTHOR]

Discusses the article "The autonomous psyche. A communication to Goodheart from the bi-personal field of Paul Kugler and James Hillman," by J. Hillman. Kugler's reaction to Goodheart's paper "C.G. Jung's first patient"; Kugler's response to Hillman's intense reaction and indignation.