Sunday, January 11, 2015

Freud, Freedom, and the Human Animal




What brings me back to psychoanalysis? What do I want to teach in the semester to follow? I'll start with and come back to Freud. 

Freud had two commitments that remain mine. The first is to a vision of our nature and the second concerns the opportunities and boundaries of our freedom as persons.

Freud's first commitment was to our animal nature. We are mammals; primates subject to the pains and pleasures, the needs and conflicts that come from a primate nature that informs our powers and dispositions. As animals go, we live a very long life.  We have a long gestation, an extended infancy followed by a period of childhood vulnerability and maturation that takes decades. In the end we have decline and death. This provides considerable time for a life to go well or poorly. 

Freud was especially fascinated by the relationships of infancy and childhood to adult personality.  He said that the child is the father to the man, and as Adam Phillips points out, showed that “Childhood...informed everything but predicted nothing.” I think this empirical claim is correct and goes a long way toward clarifying why the history of psychotherapy and the history of “good enough parenting” go hand in hand. Psychoanalytically informed culture will have models of parenting and therapy that speak to each other in similar terms.

Saying that childhood predicts nothing is not to say that childhood does not make adulthood understandable. I think it does.  Untying this knot will show a significant connection between our nature and our freedom.  And remember, understanding and predicting are not the same. You can make sense to me even if I can't predict your actions. (What I can do is recognize whether your behavior seems in-character or not.) 

Freud's work always required an overlapping look at human biology and development and membership in the human community. So I want to say a bit more about nature, constraints, and freedom: Our forty-week gestation and slow development create the necessity for a stable social unit to protect the infant and young and shelter their immediate caretakers. Family, community, and culture follow as a necessity. It takes a village. This will ensure our possible survival and provide the context for acquiring our various values, knowledge, and competencies, and also our conflicts, inhibitions, and vulnerabilities. Sex and aggression, hierarchy and power, the competition for love, mates, and resources become inevitable themes of social opportunity and regulation. Desire and regulation will necessarily conflict.

Sexual desire and its regulation is, of course, a central feature of Freud's theory. Desire and our need to connect will shape an important through-line that comes with our bodies and cannot be fully ignored or renounced. We are interested in each other sexually apart from reproduction, a quality shared with a few of our other primate cousins and other big-brained mammals (especially, it seems, the aquatic ones).  We take the pleasures and pains of mating seriously and are polymorphous in our erotic expression. We get turned on more or less easily from infancy until our decline. Since our sexuality is such a pervasive influence on our social lives,  it becomes a central focus of "civilized" regulation and constraint. Our abilities and dispositions to express our sexuality vary widely and are a source of significant pleasure, inhibition, and trauma. 

Given our ongoing maturation, our ability to manage our worlds and our potential for trauma shifts. Freud was particularly sensitive to how conservative we are in harboring traumatic damage and returning to the scene of the hurt. He’ll call this the return of the repressed fueled by a repetition compulsion that establishes a key set of rules he used to understand the unconscious and self-deception. Freud named this the primary process, and created a relationship, a therapy, as a weak but useful antidote.

Freud and the psychoanalytic community that followed had a second commitment. The first was to our animal nature. The second was to our status as persons. When things go well enough, the average expected case, we are not merely Homo sapiens but become human beings and persons. We become deliberate actors, able to knowingly make choices, are linguistically competent, and as a result live a life in a dramaturgical pattern. Our lives hold together in an improvisational drama of developing, changing, and recurring through-lines of significance. Our story can be told, with some tellings being more serviceable than others. Freud believed the self-examined story offered the narrator greater freedom than the under-examined. Psychoanalysis would facilitate such examination. The goal was to free up choices not otherwise seen. Here, his commitment to biology, personal history, and intentionality coincide. His therapeutic goal was to help the defensively driven, unconsciously intentional actor become self-aware and deliberate. He believed that self-awareness better serves our capacity for “love and work”. I think this is true. Self-understanding is a boundary condition on our personal freedom, the non predicable improvisational possibility to do something spontaneous and new. Awareness and choice go hand in hand.  

Freud synthesized his two commitments. He painfully appreciated that we are often far less free to engage in deliberate action and far less free to enjoy the opportunities and pleasures of our bodies than we may reasonably wish. In this spirit he wrote Civilizations and its Discontents and The Future of an Illusion. We domesticate ourselves and find religion. That brings us good news and bad news.

The bad news is that because of traumas and deprivation, necessary and unnecessary compromises of desire, and through culture's indoctrinations, we become a version of human being whose drama has through-lines shaped by character disorder and neurosis

The good news is that all of us share these features and are capable, under fortuitous circumstances, of becoming more reasonable, spontaneous, and deliberate actors. But rarely can we do this by ourselves. We need help. Sometimes help comes from enlightened parenting, sometimes from finding and settling into stable and tolerant love and friendship. But, as Freud also hoped, it can be helped along by a prolonged immersion in a relationship that provides a second chance to revisit and explore the inhibitions and compromises that rob life of the joy that might otherwise be possible.  (Still, ever the pessimist, he thought the usual outcome would be to transform neurotic misery into ordinary unhappiness). 

Therapy requires work, an ordeal of sorts, taking whatever the time required to examine and confront the unhappily ingrained patterns, the unserviceable though-lines, and explore and practice other in-character versions of being a better person.  It will likely take more time than conditions allow.  He called this the “working-through” conducted by engaging in “free-association” as a manner of confronting and reducing the neurotic “repetition-compulsion”.

Freud's vision was to create increased “freedom of association” through the method of “free association”.  He invented a relationship to facilitate this. Empathy, appropriate silence, and mindfully refraining from judgment and direction would become central to the Analytic Attitude required to maintain this relationship.  Psychoanalytic therapists would cultivate this stance toward their clients' thoughts and feelings in the service of enhancing their ability to engage in emotionally competent, deliberate and non-deliberate, intentional action. 

Intentional Action, the general case of goal-directed, meaningful behavior, can go right or wrong. It likely will go wrong when performed with inadequate knowledge of the circumstances, without suitable know-how, or with underdeveloped, conflicted, or unacceptable motives. Sometimes we literally don't know what we are doing or how to competently achieve it. If we don't know what we are doing, we can hardly choose to act otherwise. Choice requires a knowledge of serviceable options. With this in mind, Freud developed methods of interpreting and confronting self-deception.  The analysand is invited to engage in compassionate but ruthless self-examination.  For this to be possible, the analyst has to self-examine, too. This is the analysis of the transference and the resistance, the heart and soul of the psychoanalytic process. 

Freud was committed to liberating the human animal from the unnecessary constraints of neurosis and damaged character brought on by the ordeal of becoming one of us. It remains a work in progress central to what I will share with you this following semester. 


An outline of psychoanalytic theory and practice:  Essentials of Psychoanalytic Theory and Practice.

and on the concept of transference, sort of: "Everything reminds me of my therapist"

and on being a primate, the Kinks, Apeman.



Saturday, January 10, 2015

When Religion Seals Over Pathology: The Vengeful Gods Within. We are Carlie Hebdo!




Every idea is someone's idea and every use of an idea is someone's use of the idea. 

How can a cartoon evoke murdous rage? How can satire justify  a  religious community's claim of victimhood? Who is so vulnerable to insult that murderous rage results? The logic to this madness involves religion as a problematic solution to personal and social pathology. 

It is easy to appreciate the victim who has directly suffered trauma, been cheated, degraded, lost territory, or power. But injury can be less direct. We can also feel victimized when the insult and damage happens to the people who are, in a manner of speaking, significantly part of us. If you hurt my children or my wife, I suffer, since my identity, my basic sense of self, is inexorably and intrinsically tied to them. I probably won't feel the full anguish of your pain, but I feel my version of the pain of those I deeply love. In a vital way, I am not separate from them. And if you hurt my children, if you hurt my wife, I will want to hurt you. I am fine with this. I think it's normal.


My family is not the same as the abstract idea of my family nor are they equated in my heart with their name, image, or likeness. My family is different, more significant, than any abstract belief in the sanctity of family. The map is not the terrain. But not everyone makes this separation nor is everyone so tolerant especially when it comes to images that depict the sacred.  Some religions forbid forms of representation and treat such representations as taboo and respond accordingly.  Still, there are many ways to address transgression both within and outside of one's community. What is a significant violation in one community may matter differently in another. 

For Muslims, images of Muhammad with comic or satirical intent not only transgresses but causes insult. For non Muslims, it may be different.  If you ridicule my tribe, my politics, or religion (if I had one), I‘ll be irritated and defensive and probably push back. Go ahead, insult what I hold sacred. Make all the jokes you want. I won't like it, but I will tolerate it. In contrast, some people’s religious identification is so personal, so intertwined with their identity, their sense of self, that to insult their deities or prophets cuts to the core. They directly feel the blow.  Reacting in desperation, they can't tolerate comedy or ridicule directed toward their faith. 
It is an intense narcissistic injury. They will never simply suffer the joke but demand that the comedian suffer, too.  Some will try to cause that suffering. Religion that requires or facilitates such revenge is a very ancient and a very bad idea. An eye for an eye, a tooth for a tooth. 

Vicious revenge is especially unsurprising when insult stirs up damage already there, damage concealed by religious ideas that are also vulnerable. This is not principled revenge, if there is such a thing, but narcissistic rage.

Religion vulnerable to the outrages of free expression is dangerous when it facilitates reactive intolerance to the cosmopolitan sense of satire's fair game.  Joking about the sacred is inevitable in urbane society; even in bad taste it comes with civilization's progress. Liberal society makes room for various systems of belief and offers an alternative to fundamentalist and totalitarian ideologies while living in uneasy detente with them. Clearly, this works when people are generally happy with their lot. But not everyone is so fortunate.  Fundamentalist and totalitarian ideologies offer redress to victimhood, real and imagined.  The conditions that invite malignant ideology show no sign of abating. The grievances at root cause fester; just solutions are long in coming. Uncompromising ideologies promise compensation if embraced.  People make do with what they find and religion is very easy to find. It's already there offering community and meaning.  But faith is also the opium for some, and can soothe and placate, or crystalize into the amphetamine of hate. 

Deprivation, abandonment, poverty, abuse, and the degraded, marginalized identities wrought by racism and colonization spawn individuals and cultures where personal identification with a deity offers the possibility of feeling whole. Gods sometimes get internalized to fill an awful gap. These conditions can hide in places where all looks well. A middle class family that appears fine can conceal pathology that an Allah or a Christ promises to remedy. Desperation answered by religious zealotry can produce a condition that satisfies until it is doesn't. Such solutions to pathology do not stand up well when subject to questioning or laughter. If I need God to hold myself together, if it's all I have to hold on to, I'll defend my faith in urgent self-defense.  


The values of religion are legion, but when the internalized gods that mask pathology are insulted, they seek revenge.   







On the behavioral logic of indoctrination: "On Indoctrination".





Wednesday, January 7, 2015

A Jury of Dzhokhar Tsarnaev's Peers





ayin tachat ayin

Jury selection is underway in Boston for the trial of Dzhokhar Tsarnaev. I took the jury survey and won’t qualify to serve for two reasons: I was a block and a half from the second explosion and under no circumstances would I support Tsarnaev’s execution even though I think he’s a monster.  I don't know how shared my view is about Tsarnaev's lack of humanity, but 57% of my fellow Massachusetts citizens would not vote for his death regardless of his guilt. Only 33% would.

I am in full sympathy with the urge to kill this beast but I want to live in a civilization where the state does not implement this desire.  The majority of my fellow Bostonians appear to feel the same.

In the days that followed the bombings, my Back Bay and South End neighbors felt profound shock and dislocation. We comforted each other and talked through our absence of preparation. I live in a place where this violence was unexpected and where most of us were emotionally unprepared. We were vulnerable because our civil life allowed the reality or illusion of safety. Fortunately, we had heroic first responders who knew what to do. Although we despise Tsarnaev and what he and his brother represent, we remain in opposition to his execution. Killing him will not make us safer or undo our injury. 

The dead are gone and the injured painfully soldier on. Most of us have gone back to walking our dogs, playing with our kids, and living a fortunate and protected life.  We are the majority, the average citizens of this good Commonwealth. We oppose the death penalty much as we’d like to strangle the perpetrators with our bare hands. Perhaps this makes us hypocrites. Regardless, the people acceptable to serve on Tsarnaev’s jury are my community’s outriders, harboring whatever other beliefs support an examined or unexamined acceptance of state sanctioned murder. Massachusetts has not allowed this since 1947. 

Tsarnaev’s fate will not be decided by my peers but, perhaps in some small way, his. 



Sunday, December 28, 2014

William James College



William James

“By the principle of utility is meant that principle which approves or disapproves of every action whatsoever according to the tendency it appears to have to augment or diminish the happiness of the party whose interest is in question: or, what is the same thing in other words to promote or to oppose that happiness. I say of every action whatsoever, and therefore not only of every action of a private individual, but of every measure of government.” Jeremy Bentham An Introduction to the Principles of Morals and Legislation, 1789


The Massachusetts School of Professional Psychology (MSPP) is rebranding as William James College. I am a professor there.

Founded in 1974, MSPP is a freestanding institution that offers professional degrees in psychology.  I teach in the PsyD program in clinical psychology. The PsyD is a professional degree, a doctorate with a focus that differs from the PhD “scientist-practitioner” or Boulder Model offered by research universities.

Victor Raimy, a teacher of mine at The University of Colorado, Boulder, authored the 1949 proceeding of the Colorado conference that became the format for accreditation and training in clinical psychology. By the late 1960’s, psychologists felt secure enough in their empirical foundations and trainable techniques that another model was proposed focused on training practitioners rather than scientists. Deep in the Rockies, the Vail Model of the clinical psychologist as “practitioner-scholar” was established in 1973. MSPP was founded shortly after.

I spend much of my time working with students who will devote their professional lives to the practical application of psychology rather than the pursuit of scientific knowledge. Although their training is different, the same is true for most PhD students. Very few PhD clinicians end up as scientists and academics; instead, like their PsyD peers, they work mostly in a clinical role.

PhD students are selected by their graduate programs more on the merit of their potential to become competent scientists than their promise as clinicians and therapists. This makes them normatively different from many of my William James students though they usually end up with the same sort of jobs and practices. In my role as a clinical supervisor, I’ve worked with students from both training backgrounds and the difference is clear, at least to me.  The PhD students are sensitive to the quality and rigor of the theories that inform their work. The PsyD students are generally less concerned with their scientific foundations and more focused on whether the work they do is helpful. In time, with adequate supervision and good will, both groups consolidate their identities as clinicians or apply their skills to other pursuits. 

I'm happy MSPP is rebranding as William James College. The new name dovetails with MSPP’s slogan, “meeting the need….making a difference”. I’ll take liberties with “making a difference”, since I’ve never been exactly clear what it means, but I have some idea why William James might approve.

James, the philosopher-psychologist, helped create and promote a school of American pragmatics that has profoundly influenced those whose perspectives on psychology involved both social application and scientific clarity. This vision informed John Dewey’s utilitarian philosophy of education where teachers and schools are agents of social progress. And James's gift for an ordinary language description of complex psychological phenomena should serve as a gold standard for behavioral and social scientists of any stripe. 

James’ own education in pragmatics had at its heart at least two themes. One was the utilitarianism of Jeremy Bentham presented though John Stuart Mill.  Bentham and Mill’s utilitarianism concerned the value of maximizing total benefit or happiness while reducing suffering.  (I’m not sure why Bentham and Mill described this in the language of utility, but they did. Then again, I’m trained as a scientist-practitioner and not as an historian or philosopher).

A second line of James’s thought came from Charles Sanders Peirce’s pragmatics and conceptualization of knowledge: To ascertain the meaning of an intellectual conception one should consider what practical consequences might result
Charles Sanders Peirce
from the truth of that conception—and the sum of these consequences constitute the entire meaning of the conception”
(1905).

William James made Peirce's pragmatics central to his teachings. Here’s William James from his 1906 Lecture, “What Pragmatism Means…" where he extrapolates Peirce.

"….I wish now to speak of the pragmatic method. The pragmatic method is primarily a method of settling metaphysical disputes that otherwise might be interminable.  Is the world one or many?  Fated or free?  Material or spiritual? Here are notions either of which may or may not hold good for the world; and disputes over such notions are unending. The pragmatic method in such cases is to try to interpret each notion by tracing its respective practical consequences. What difference would it practically make to any one if this notion rather than that notion were true? If no practical difference whatever can be traced, then the alternatives mean practically the same thing, and all dispute is idle. Whenever a dispute is serious, we ought to be able to show some practical difference that must follow from one side or the other’s being right…..

…..It is astonishing to see how many philosophical disputes collapse into insignificance the moment you subject them to this simple test of tracing a concrete consequence. There can be no difference anywhere that doesn’t make a difference elsewhere – no difference in abstract truth that doesn’t express itself in a difference in concrete fact and in conduct consequent upon that fact, imposed on somebody, somehow, somewhere, and somewhen. The whole function of philosophy ought to be to find out what definite difference it will make to you and me, at definite instants of our life, if this world-formula or that world-formula be the true one."

Jeremy Bentham Stuffed at UCL
I opened this entry with a quote from Jeremy Bentham. Bentham was significant in founding London University, now University College London, where the radical idea of a secular and progressive institution took hold. London University was the first British school where students were admitted without regard to religious belief or gender.  That brings me back to “meeting the need....making a difference.”  William James' philosophy of life combined Bentham and Mill insisting that the good involves a policy of maximizing happiness (while minimizing suffering) with Peirce's reminder that information is only informative if it makes an actual difference in action.

And that’s what I want  of my students: A socially aware concern with overall human well-being and an understanding that to know something is to know how to do something with that knowledge. Something good. 

I like the sound of William James College. 




Saturday, December 13, 2014

A Call for Papers for the 37th Annual Meeting of The Society for Descriptive Psychology


A Call for Papers


Last year's program and conference abstracts can be found here: The 36th Annual Meeting of The Society for Descriptive Psychology.

Why Descriptive Psychology? 

“Had the social construction of psychological science been different in the 1950’s and 1960’s there would have been no need for a separate discipline of Descriptive Psychology. However, in fact there was such a need and in fact Descriptive Psychology was evolved. …..

However, by far the most important precondition for Descriptive Psychology was a deep and pervasive dissatisfaction with the then current psychological theories and psychological ‘science’, and with the philosophical views for which they stood proxy. There was much to be dissatisfied with then, as there still is now.....

Subjectively, points of dissatisfaction form a fluid and endless parade. It is a matter of essence and entirety and not merely fine points or particular issues. However, a sample of more or less discrete areas of dissatisfaction is presented below as “A Budget of Problems”. The point of these is not to draw up a full bill of particulars or to prove a case (even these brief sketches run the risk of tedium), but rather to indicate the kinds of issues that might be involved and to suggest the degree of commitment to a viable alternative that a concern for such issues might engender. 

1. Psychological theories portray persons in ways that are not merely limited, but highly distorting as well..... 
2. Psychological theory and method are clearly almost entirely non-empirical, yet no satisfactory account of this fact has been available..... 
3. Both psychological theories of methodology and psychological theories of behavior are inadequate to provide a rationale for clinical practice..... 
4. There is no general theory in psychology that is not fundamentally inadequate to account for language as a form of behavior.....
5. Finally, there is a whole set of intractable truth issues associated with traditional theorizing.....”  Peter G Ossorio

Edited and abstracted from Ossorio, P.G. “An Overview of Descriptive Psychology” in K. R. Gergen & K. E. Davis (Eds.) The social construction of the person. (1985) New York: Springer-Verlag.

Saturday, November 1, 2014

What is Reality?


How is the world real? What is its composition? Is it found or created? What are its limits? What is the connection between our behavior and our world(s)? The early Wittgenstein and the late Peter Ossorio worked it out this way. They said a lot more, but this is a good place to start: 

1.     The world is everything that is the case.
1.1   The world is the totality of facts, not of things.
1.11  The world is determined by the facts, and by these being all the facts.
1.12  The totality of facts determines both what is the case, and what is not the case.
1.13  The facts in logical space are the world.
1.2    The world divides into facts.
1.21  Something can be the case or not be the case while everything else remains the same.
2.      What is the case-a fact-is the existence of a state of affairs.
                     Ludwig Wittgenstein, Tractatus Logico-Philosophicus, 1922

A1.  A person requires a world in order to have the possibility of engaging in any behavior at all. 
A2.  A person requires that the world be one way rather than another in order for him to behave in one way rather than another.
A3.  A person’s circumstances provide reasons and opportunities to engage in one behavior rather than another.
A4.  For a given person, the real world is the one which includes him as a Person, and as an Actor, Observer-Describer, and Critic.
A5.  What a person takes to be real is what he is prepared to act on.
A6.  A person acquires knowledge of the world by observation and thought.
A7.  For a given person, the real world is the one he has to find out about by observation.
A8.  A person takes it that things are as they seem unless he has reason enough to think otherwise. 
A9.  A person takes the world to be as he has found it to be.
                        also keep in mind:
D11.  The world is subject to reformulation by persons. 
                                   Peter G Ossorio, Place, 1998 

                        and about knowledge:

Information is a difference that makes a difference.
                        Gregory Bateson, Steps to an Ecology of Mind, 1972


Descriptive Psychology's concept of World consists of the concepts and facts concerning the Objects, Processes, Events and States of Affairs (OPESAsthat have a place in Behavior. These are the distinctions, the elements, we act on. I have a telephone (an object) that starts (an event) ringing and goes to voicemail (a process) that I avoid (a state of affairs).  All of this is real. 

No single element of the OPESA is enough to make up a World. The entire package and the relationships are required. Relationships and elements that have a place in behavior are all essential aspects of the World, mine or anyone's.  Descriptive Psychologists are not alone in thinking this way. We are in the large company of pragmatists. 

In A Short Course in Descriptive Psychology, I provide a brief introduction to the Person Concept: the interrelated, interdependent concept that links together the meaning of Individual Person, Behavior, Language, and World. In that entry, I say a bit about individual persons and behavior. In Language, Influence and Self-Presentation, I write about language as symbolic verbal behavior; something always involving social practices framed by the participants' status as appraised by actor and observer. 

Here are remarks about the Descriptive concept of World and Reality and its empirical manifestation as a person’s Real World.

The concepts of world and behavior are interdependent since meaningful distinctions are those that can, in some manner,  be acted on.  In this way, the world is a social construction. Social constructions are neither random nor arbitrary since they are bounded by the possibility of effective action. The limits of the world are the limits of behavior. The limits of behavior are the limits of the world.

Descriptive Psychology recognizes the distinction between everything that is actually the case in contrast to what could possibly be the case (in this or any other world). The limits on the possible are boundary conditions. The Real World is the single whole that contains a place for the person (as Actor, Observer, and Critic) and all that is in that whole, no matter how large or small. Reality, on the other hand, is used to refer to what worlds could possibly be the case given the boundary conditions. Here's a kicker: we can't possibly know all those boundary conditions. As Ossorio put it, "We have limitations. And one of our limitations is that we don't know our limitations."

Descriptive Psychology is essentially pragmatic. Not just anything goes. The distinctions that make up a person's world must be useful, must make a difference in behaving one way or another.  If you distinguish X from Y, but I can't in any way employ X differently than Y,  then, at least for me,  there is no practical difference between X and Y.  Making and acting on distinctions requires sensitivity and competence. Some people are in a better position to notice and act on a difference. Perhaps you can see it but I can't. 

The different ways a person can act on X and Y is the informational value of X and Y.

A person's Real World is the full set of empirical or historical elements (OPESAs) that informs their Behavior Potential. This includes the possible elements they might consider, imagine, discover or invent.  Considering or imagining might not result in discovery or invention. Ideas often don't pan out, but still have the status of a wondering. What we wonderpractical or not, matters to us.  Still, since action is key to meaning, competence and effectiveness are fundamental in evaluating a person's knowledge. This is reality testing. Knowledge is vindicated by the action it facilitates. Knowledge of the world requires that we are in a position to look around, think, and act. 

This pragmatic point of view is less focused on truth and more by a concern with effectiveness and competence. ("I don't care so much that you say it's true. What I want to know is can it get you three in a row?" or perhaps, "The proof is in the pudding.")


The World Found Is The One Created


Inherent in the world as a social construction is the possibility of its destruction, maintenance, and reformulation. The world is both discovered and created. It is found and invented. The improvisational encounters of people and circumstance set the stage for world transformation. The limits cannot be determined a priori. We discover, invent, and create the world, our world, though our action and interaction. 

As an overarching guide to behavior, Cultures, by framing ways of life, define their member's shared worlds. As cultures change, the world of its members change accordingly. 

Every world is someone's world.  No one's world exists in solipsistic isolation. Meanings are created publicly, through social practice. Worlds, like languages, have the logical requirement of the potential to be shared. But since effective action requires knowledge and competence, not every world is completely sharable with everyone. A person has to be in an appropriate position, must have the requisite status, to engage in the actions that validate a world. Without the necessary math, I remain blind to the world of physics. Without some sense of soul, I am numb to the experience of the spirit. 

These distinctions are embodied in the Descriptive concept of Status. A person’s status is their place in the world.  Here, status means more than a conventional concern with rank and prestige, although these notions are features of a person’s overall status.  At different times, under varied circumstances, some aspects of a person’s status are more relevant than others. Consider the sergeant who directs the march in lockstep, but looks like she's herding kittens when she attempts to get her kids up and ready for school (although you'd not be surprised to see something similar in the way she does both). 

The Descriptive concept of status bears resemblance to the ecological notion of niche formulated by G. Evelyn Hutchinson.  Hutchinson’s niche is an “n-dimensional hyper-volume” consisting of all of the relevant resources and environmental circumstances relevant to an organism’s way of life. Peter Ossorio’s “status” and Hutchinson’s “niche” define the boundaries of a real world. They both concern behavioral context, possibility, and constraint.



A Person's Status In The World Provides Behavior Potential


Ossorio's concept of status is fundamentally concerned with Behavior Potential, the Intentional Actions that are possible given someone's personal characteristics and circumstance.  Since people are individuals capable of Deliberate and non-Deliberate Intentional Action, the world is the context of opportunity and choice, constrained by a person's competence to act effectively with what they encounter.   


Consider, the etymology of the word "world" comes from the Old English "worold" roughly meaning “the age of man”, "a long time" or “the course of one’s life”.  The world is what we find and create in living our life. 



The World Provides Relationships 


What we find, what constitutes and becomes our world, follows from our personal characteristics and circumstances, our place. This, in turn, may alter our personal characteristics as our relationships change, accordingly.  In Ossorio's 1976 lectures on Personality and Personality Theory, Peter talks about status and the relationship of a person to his world while addressing the question of where our behavior potential comes from.  He had just finished talking about the Relationship Formula, having said elsewhere: "It has been perfectly clear to most people most of the time that human behavior is a function of a person's relationships and of a person's place in the scheme of things" (Behavior of Persons, 2013). 

The Relationship Formula sets out the logic of what a person acts on: "A person will do X unless...". Unless clauses are particularly important.  






Here's Ossorio speaking:

Recall the relationship formula that we went through—that a person's potential for behavior depends on his relation to the things around him. And the heuristic example is the geometric relations between my being here and things in other locations in the room.
Then we extended it to not merely geometric relations but human relations, that things are possible if you have a friend than if you don't have a friend. Things that are possible with a friend may not be possible with a stranger, or vice versa. Things that are possible if you mistrust somebody will not be possible if you don't. So all of the kinds of relationships you have with the people in your life will provide you the opportunities and give you the reasons for anything that you might do.
Except, of course, we have to include not merely people, but non-human objects. I commented that dealing with things in terms of relations can get very, very tedious, in fact unmanageably tedious. I gave the example of all of the things in this room, and all of my relations to every single one of them, and then all of the relations of any one of them to any one of the others. I said we have ways of handling that kind of thing, namely, we have what amounts to a map. In this room, we place different objects in different places, and once we do that, their relations to each other are determined, and we don't have go to through this long, long, long list of my relations to everything in the room; and then its relation to everything in the room; and then its and its and its and its and its. Instead, we have a very parsimonious way of getting at that whole set of things simultaneously, simply by talking about the location, the place of a given thing in a given domain. I said that notion of place, if you extend from geometry to human relations, is the Descriptive notion of status. A person's status is simply his location, his place, within some domain, and if there's no specification, that domain is simply the whole world.
That notion of status is what corresponds to Being-in-the-World. It's simply your place in the world, where place is considered not as geometry but as the network of relations, of opportunities, of possibilities, of pushes, pulls, etc., that come from being related to the world and the things in it in just the way that you are.
That's where your behavioral potential comes from.


The World's Transformation Involves Its Elements, Operations, And Relationships


Ossorio also provides rules for the Reality Game. In the The Behavior of Persons he defines the basic reality concepts and provides transition rules for their composition and interrelations. 


State of Affairs System Transition Rules

1. A state of affairs is a totality of related objects and/or processes and/or events and/or states of affairs.

2. A process is a state of affairs that is a constituent of some other state of affairs.

2a. So also is an object, so also is an event, so also is a state of affairs.

3. An object is a state of affairs that has other, related objects as immediate constituents. (An object divides into related, smaller objects.)

4. A process is a sequential change from one state of affairs to another. 

5. A process is a state of affairs that has other, related processes as immediate constituents.  (A process divides in related, smaller processes.)

6. An event is a direct change from one state of affairs into another.

7. An event is a state of affairs having two states of affairs (“before” and “after”) as immediate constituents.

8. That an object and/or a process and/or an event and/or a state of affairs has a given relation to another object and/or process and/or event and/or state of affairs is a state of affairs.

9. That an object or a process or an event or a state of affairs is of a given kind is a state of affairs.

10. That a process begins is an event and that it ends is a different event.

11. That an object comes to exist is an event and that it ceases to exist is a different event.



A Final Analysis And Reminder


Joe Jeffrey summed it up for me this way, "What kinds of things are there in the world? Objects, processes, events, and states of affairs. Everything you ever see in the world, as you look around you, will be one of those. What are concepts? Distinctions people can act on."

And that's the whole kit and caboodle.

And how does the world seem? Greg Colvin tells this story: After my first undergraduate class with Pete, he left on sabbatical and I was left trying to make sense of What Actually Happens, sitting for hours in the library where the single manuscript was available. When Pete returned I told him, "I just don't get this Reality concept. And of course he said, "Let's take a walk." All I recall of the walk is him taking a pencil and asking me, "What is this?"
"I dunno, two pieces of wood pressed around a graphite core, rubber and a metal band to hold it together."
"It's a pencil, damn it."

I write about world construction, destruction, and restoration in the entries, Freedom (an outline)Play and Therapy, and Trauma, Resilience and World Reconstruction.  

I try to make sense of what it is to be satisfied with one's world in Satisfaction, Narcissism, and the Construction of Worlds.

The Person Concept and the its components, Individual Person, Behavior, Language, and World, is explicated in Peter Ossorio's (2013) The Behavior of Persons. The 2013 paperback includes C.J. Stone's index, not found in the 2006 hardbound edition. The State of Affairs System and transition rules are found and elaborated there.

Ossorio has written about the problems with traditional Ontology and further elaborated the State of Affairs System in his 1996, "What there is, How things are" .

Special thanks to C.J. Stone, Joe Jeffrey and Greg Colvin for their help in refining my understanding of these concepts. C.J. reminded me of Ossorio's statements in Personality and Personality Theories.








Monday, October 13, 2014

Introduction to Psychodynamic Theory: Paper Assignment

This is the paper requirement for second year Doctoral Candidates at The Massachusetts School of Professional Psychology who take my section of “Introduction to Psychodynamic Theory”.  The point of the assignment is for students to integrate theory and practice. I am especially interested in having students think about and describe how their self-presentation is a key factor in their work.

Introduction to Psychodynamic Theory: Paper Assignment

You will be required to write two papers, nine to twelve pages in length, please not longer. The first will be due mid semester and the second, a few days after the last class. Grades will be based on both the quality of the writing and the appropriate use of description, concepts, and theory. The second paper has an additional requirement noted below. Note the hyperlinks that will take you to relevant content. 

Your task is to describe a clinical case. Attempt the following: I know you will not have all the information I am asking.  Don’t make anything up. Don’t be clearer than the available information allows. Be very clear about the status of the information you have. Backup your formulations with relevant clinical data from your relationship with your client and your understanding of your client's history. Respect what is ambiguous and uncertain. If it is ambiguous and uncertain, qualify what you say accordingly. If you speculate, say that that you are speculating. Your developing expertise requires a clear and honest acknowledgment of uncertainty and ambiguity. We never have the whole story but we always have enough to describe and act.  Clinical action, like everything else, has a degree of uncertainty. Your job requires you to improvise with the available information. This is what psychologists do. This is part of our essential expertise. We are experts at uncertainty. Psychotherapeutic engagement involves a trained and tolerant "mindful uncertainty".

Remember, if a description is adequate, little or no explanation may be necessary.  The devil is in the details.  Be detailed. Write in first person since this is your understanding. Provide appropriate reference to the course literature and lecture content. An absence of reference will weigh against you since I want evidence that you are actively considering the course content.  

I want you to provide a clinical formulation that begins with a clear and nuanced description in ordinary language of a person you are or have worked with. How well do you know this client? Tell me at the start how often and how long you have worked together. Describe your client so that I can see him or her as you do. This description should be followed by a developmental history that highlights the facts that seem relevant to understanding your client's clinically relevant opportunities and dilemmas. Following the developmental history, I want a description of the nature of your encounters with this person. 
           
I am not especially interested in the DSM diagnosis but you can comment on this if it is relevant to your interactions and understanding of your client.

The initial description should note the key status markers of age, birth order, gender, race, ethnicity, education, economic status, and physical presentation including grooming, manner of dress, attractiveness, and any other significant status or presentation marker. This description should also include what you see as the person’s significant values and motives and their relevant knowledge base and skills.  Assets and liabilities should be apparent from the description including the nature of your client's intelligence and their ability to use language in making sense of themselves and their worlds. 

The developmental history should focus on life in their family, school, and other key relationships.  To the extent relevant and available, information regarding infancy, childhood, adolescence, early adulthood, and later periods should be offered. Note significant stresses, traumas, losses and opportunities taken or missed. This history should include details relevant to your formulation especially as it pertains to styles of relatedness and defense, patterns of trust and intimacy, hopes, anxieties and fears, life dreams, disappointments and accomplishments.

Why is this person in treatment or being assessed? 

Describe a problematic behavior and your thoughts on its significance. This description should indicate features of what your client wanted (W), recognized (K), and knew how (KH) to do in the problematic circumstance, what they actually achieved (A) and the significance (S) of this action for the client. The W, K, KH, and S are your understanding of what your client was doing from their perspective. How is the significance of the behavior in question “in-character” or “out-of-character”? Is the significance of this behavior part of a “through-line” that organizes what is in-character? Keep in mind that the significance of their behavior from their perspective may differ from its significance to you. If you believe they have significant  motivations that differ from what they are able or willing to acknowledge, describe this and note whether you think they are reluctant or unable to acknowledge these motivations. See Bad Faith, Self-Deception, and Unconscious Motivation: Restrictions in Effective Choice and On the Interpretation of Unconscious Action and Self-Deception for a guide in understanding and describing this unconscious or defensively avoided content.

Interaction brings out different versions of our possibilities, of our behavior potential. What was evoked in your interaction? What personal attributes were engaged as you interacted? Did the relationship bring out strengths, vulnerabilities? 

With this in mind, I want a description of the nature of your relationship to this client.  Begin with a description of how this person sees you. Try to address the following:

Can they identify with you? What is the significance of your real world status and presentation to your client? How is your age, race, ethnicity, speech, gender, attractiveness, and social class relevant to how you are heard, understood and appreciated?   What do you have in common that facilitates or impedes therapeutic engagement? What do you not have in common? What informs, restricts or enhances your eligibility to effectively interact? How does the way your client see you shape the manner they work with you (and you, them)? Are there elements of competition or attraction in play? 

Themes of working alliance, transference, counter-transference, and role responsiveness should be illustrated with examples. Difficulties in empathy and appreciation should be noted.  If there have been previous therapies, indicate how this earlier work effects what your client expects from you.

Finally, given your formulation, I want you to discuss possible treatment goals, strategies, and limitations.  Be realistic especially regarding the actual limitations of time and resource. What is ideal versus what is available should be considered. Keep in mind that your client may have goals that are different from what you wish and if so elaborate.  This is especially significant to the extent your client is a volunteer or partner in the treatment.  Remember, coercion elicits resistance and/or resigned compliance. Mandated clients are different from those that can fire you.

The Second Paper

For the second paper provide, in addition, a formulation from the theory vantage of  Drive, Ego, Object-Relations, and Self with reference to how these inter-related themes are manifested in your client’s relationship with you and others. This formulation is secondary to clear description and must refer back to an observational or developmental/historical base.  

Accordingly, the second paper requires a summary of key "driven" motivations, urges and appetites, both conscious, reluctantly conscious, and unconscious (drive), and how these drives or urges are defended, satisfied and represented, including the possible presence of primary process thinking. The client's key defenses, adaptations and assets should be described (ego) as well as other key values and motives that are not "driven" such as major prudential, moral/ethical and aesthetic values (ego). Impulse control skills and affect toleration are part of this. Conscious and unconscious relational and body generated fantasies that provide toleration and strength or that provoke guilt, shame, anxiety, desire, and/or inhibition should be elaborated (object-relations). The client's sense of self, including self-esteem, cohesiveness, and authenticity should be described.

In summary, you might do well to follow this structure:

1. Describe your client’s appearance and presenting problems and note how often and for how long you have seen him or her.

2. Provide the information you have regarding your client’s developmental history.
3. Clarify a typical problematic intentional action pattern and its significance to both you and your client. 

4. Write about the nature of your relationship with your client and what you evoke in each other. 

5.  (Second Paper) Describe your client from the interrelated perspectives of drive, ego, object-relations, and self.

6. Indicate what the therapy is attempting to accomplish, your goals, the client’s goals and outcome. 

Edit carefully, it is a good idea to have someone read what you have written before I do.

Sunday, September 28, 2014

Language, influence and self-presentation: Lessons for the young therapist.




Z may participate in one way rather than another (choose certain options rather than others) as a way of letting C know what kind of person Z is.
If C has a given relationship to Z, C’s behavior potential is different from what it otherwise would have been.  Peter Ossorio, Place


Beyond the words themselves, what I say makes the difference it makes because I said it, and how I am appraised by you.  You could utter the same words with a very different result. What I represent to myself and to you informs and limits our influence on each other.

Consider, “I’d expect her to say that, but coming from you, it means a lot.” Or,  “She’s in no position to ask that of me.”

This is so intuitive that you might wonder why I am making this point explicit. Partly because I want to say something about the relation of language to social roles and self-presentation, and partly because there are times we seem to forget.  We might make the mistake of telling someone how we’d express something and expect they can do the same. Or, give the impression we'd like them to say it the way we did.  They then wonder how in hell that could work for them. Or worse, they parrot our speech with unfortunate effect. 

This reminder of the connection of speech to the speaker is especially important in psychotherapy and supervision, but it is just as relevant in teaching and parenting. It’s a general requirement for appropriate engagement in any venue. 

Take a question my psychotherapy students, typically in their twenties, might face. What is their credibility, what can they effectively say working with a late middle aged couple coping with disappointments in their marriage, struggling with their adult children, while silently questioning whether to remain married? Imagine my students watching a videotape of my intervention with this couple.

As a man in my sixties, married more than once, a father, a professor sitting in a well appointed office at a fashionable address, what I can get away with saying to this couple is different from what my students can.  I have both the wear and tear and a much nicer office. I speak from experience. Of course, so do my students, but as young adults they necessarily present themselves differently than I do. Even as they attempt the role of “professional” or “psychologist” they manifest a voice and an authority that differs from mine.  

At some point my students, informed by psychodynamic theory, bring up transference, counter-transference, role enactments and the “real relationship”.  They mention the “inter-subjective field” created between or among the participants. They become attuned to the nuance of what we consciously and unconsciously, deliberately or automatically, evoke in each other. They sense the couple has accepted me as a paternal or avuncular peer and allow me to speak in that fashion. My students notice that the couple treats my humor, funny or not, as a matter of shared respect coming from shared experience. 

I listen to my students' understandings of unconscious and out-of-awareness aspects of therapy.   I am glad they notice and wonder. But then I underscore that initially the most significant features of their therapeutic interactions will involve responses to their readily identifiable personal characteristics. What first meets the eye and ear counts, not just as things get started, but carry over until people know more about each other or have reason enough to change their minds about what they first assumed. First impressions count in establishing trust, the boundaries of disclosure, and the creation of agendas. At this stage of life, I look the part. Many of my students and trainees don’t. 

If my students find themselves working with a similar couple, with people more like their parents than their peers, what are they in a position to do?  They need to know their place. So, I remind them of two things. First, I ask them to speak authentically in their own voice, youthful but trained to understand and help. Second, since some correctly doubt they are old enough to have credibility, I remind them to wait, time will take care of that issue.  

I remind my students that simply requesting their client’s help in understanding their predicament can go a long way toward being helpful. “Can you help me understand what I need to know?” is both informative and respectful. Asking,  “How might I be of service?” works, too. This allows the client to frame the engagement. And it reveals a good deal about how the client sees their therapist's skills and eligibilities. It's a good idea to know on what footing we start.

What I want my therapy students to understand is that their intervention, even the one I may be modeling, needs to be performed in a manner that coherently follows from their actual personal characteristics and place in their client’s world. My way of speaking is probably not a good fit for them. Words, sentences, and utterances are only a part of what gives verbal behavior meaning.  Since I am paid to teach them “talk therapy”, this is central in my lesson plan. 

Therapeutic engagement involves an improvisational assimilation of the therapist and client’s interaction. How people fit together depends on who they actually are. When the fit works and authentically connects the participants, it is almost invariably satisfying. 

A bit of background to the lesson I teach:

Language, the symbolic verbal behaviors we share, provides at least four functions, and more. We speak to identify, to describe, to evoke, and to enjoin or instruct. “That’s an apple.” “It’s red and round”. “The taste reminds me of my mom’s apple pie.”  “To keep the tart, crisp, sweet flavor, be sure to cut it with a very sharp knife.” 

What we identify indicates what we notice as significant to consider. This can be very telling since it shows what we think matters. The way we describe provides evidence of our intelligence, sensitivity, nuance and perspective and who we take our listener to be and what we believe our listener can comprehend. The way we describe, the stance we take in speaking, can be especially accrediting or degrading and will serve as one measure of the therapist’s empathy. It is hard to underestimate the significance, the impact, of the status we assign ourselves and our listeners, wittingly or not, when we speak. What we evoke is a matter of what the message and messenger brings to mind. Here transference and counter-transference weigh in. And the value of our instruction will follow from whether or not we are viewed as a trusted source. 

When we speak, our stance can affirm or degrade, validate or invalidate the parties in dialog.  This will largely result from what the speaker is seen to authentically represent. You’re not the boss of me, unless you are. Who are you to pass judgment? (Unless, of course, I recognize or am made to succumb to your authority, your honor.)

So with this in mind, I ask my students to consider the significance of their initial presentation to their clients.  I ask how their age, race, ethnicity, speech, gender, attractiveness, manner of dress, and social class might be relevant to how they are heard, understood and felt. This is often difficult since if done awkwardly it might feel like stereotyping and dismissed as abusive, intrusive and politically incorrect. But they should know in their heart of hearts that stereotyping can fill in the blanks before a more adequate understanding is achieved. 

In a seminar on supervision with fourth year doctoral students, our initial sessions are often spent considering how therapy and supervision can be affirming or degrading. In discussing how our job involves identifying and validating the values and competencies of those we work with, I point out that it works in reverse, too. The client or trainee also validates or invalidates their therapists and supervisors. We look to see how we are seen in each other’s eyes and measure our worth accordingly. How we see the status and authenticity of those who see us determines the weight we give their appraisals. To be a therapist, it matters if my client sees what I am doing as an authentic offering of therapy.

So I want my students to keep in mind these questions and reminders.

1. What do I evoke in different people and what do they evoke in me?  What version of this is played out?

2. Given my easy to observe personal characteristics, what am I actually seen as eligible to accomplish?

3. Given my harder to observe personal characteristics, what will take time to demonstrate or establish? 

4. Is the frame of engagement validating or degrading and of what? Is my client a volunteer, on more or less equal footing with me, or is their participation coerced? (And remember that volunteers decide if it is worthwhile to continue and coercion invites resistance or resigned compliance).

5. What do I need or appear to need validated about myself? Am I acting this out in my selective focus on the issues I identify as significant, or through competition, argument, coercion, compliance, seductiveness, one-upmanship, or something else?

6. What can I not tolerate hearing? Does my defensiveness or intolerance look like dismissal, avoidance, or disgust? Is my defensiveness or intolerance degrading or invalidating?

7. I ask them to keep in mind that some things we say or do are not easily forgotten, forgiven or undone and will guide further encounter. Expressions of desire and disgust are especially hard to undo. 

To be continued.



For more clarification and exploration of the Descriptive concepts of Individual Person and Behavior, please turn to A Short Course in Descriptive Psychology.  I work on the concept of degradation in the entry, Degradation Ceremonies in Everyday Life. And for a brief introduction to my understanding of the practice of psychotherapy, I have written, Mindful Uncertainty: What is Psychotherapy?

The therapist’s authenticity-in-action is a requirement for any brand of what constitutes effective psychotherapy. Anthony Putman’s work, Being, Becoming and Belonging is well worth your reading as a guide to authenticity’s non-mysterious meaning.

I also looked at these issues in Presentations of Self and the Status Dynamics of Psychotherapy and Supervision, American Journal of Psychotherapy, Vol. 62, No. 1, 2008



On the Descriptive Psychology of language:

Language is one of the four basic concepts of Descriptive Psychology’s Person Concept, interdependent on the other fundamental concepts of Individual Person, Behavior, and World. Language is Verbal Behavior expressed in the following pragmatic formulation:

Verbal Behavior =  < Concepts, Locution, Behavior as Social Practice >

The formula explicitly ties the meaning of language to its use.  Concepts are distinctions that have informational value. They represent distinctions that make a difference in behavior. Concepts are operating tools for our varied and irregular actions. They vary the way that tools in a tool chest vary. They are created and employed to do different things: To correspond in one way or another to all the things we do. Locutions or  utterances are expressed in speech or other symbolic form and correspond to or represent the concepts. The Behavior is the Social Practice where the uttered concept is employed and validated through shared social use. This is similar to Wittgenstein’s point that language is not private, that the meaning of a concept follows from its use in what he called language games. And, remember, we have all sorts of games we play in all sorts of different and irregular ways. We need a vast array of concepts along with a complicated grammar to get at the objects, processes, events, and state of affairs that constitute our World or Reality (the fourth fundamental feature of the Person Concept).  See, What is Reality?