By Christopher Bollas
Several thousand years in the past Indo-European tradition diverged into methods of pondering; one went West, the opposite East. Tracing their alterations, Christopher Bollas examines how those mentalities at the moment are converging once more, significantly within the perform of psychoanalysis.
Creating a freely linked comparability among western psychoanalysts and jap philosophers, Bollas demonstrates how the jap use of poetry advanced as a collective method to condominium the person self. On one hand he hyperlinks this practice to the psychoanalytic praxes of Winnicott and Khan, which he pertains to Daoism of their privileging of solitude and non verbal sorts of speaking. at the different, Bollas examines how Jung, Bion and Rosenfeld, assimilate the Confucian ethic that sees the person and team brain as a collective, whereas Freudian psychoanalysis he argues has supplied an subconscious assembly position of either viewpoints.
Bollas’s interesting ebook may be of curiosity to psychotherapists, psychoanalysts, Orientalists, and people interested by cultural studies.
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Extra resources for China on the Mind
Can one remain open, and especially to the portals through which one passes? Embracing The Way requires us to recapture the moment in our being when we were at one with our mother. In Twenty Lao Tzu writes: ‘I live inside my mother, suckling her milk’. He is making the link between The Way and Union with the mother. This theory is entirely consistent with the foundation of Winnicott’s thinking. 12 The male element is object-relating, backed by instinct and characterized by ‘doing’.
Singing the letters gives them phonetic identity. The sounds of the letters are linked sonically to one another, and this helps connect the appearance of the unfamiliar written script with a familiar sound. Children know how to speak and now they are learning how to write: the dead characters on the blackboard are enlivened by singing. The Chinese child has to learn 3,000 ideograms. Each ideogram was originally (and to some extent is still) a picture of a thing, but over time it has acquired many other associations and has become open to multiple meanings.
Yip’s point is that the Wang Wei lines are never intended to be linked into a single syntactical structure. The free-standing nature of each image, the surprising juxtaposition of objects, is a thing unto itself that has an evocative integrity. The poetic line above could mean many things. And each reader will have his or her own deeply personal experience of it. Each word enacts its meaning. Empty is empty, but then it is next to ‘mountain’ which seems so full. ‘Not’ enacts any ‘no’ at this moment that might link ‘empty’ with ‘mountain’ and ‘see’ ‘man’ is an enigmatic presentation, with no link to the other images.