Conference to Sedes Sapiaentiae Institute in San Paolo, Brazil, October 3, 2020.
ARNALDO CHUSTER M.D. PhD
Full Member, Training and Teaching Analyst at Rio de Janeiro Psychoanalytical Society (FIPA); Member of The Newport Psychoanalytical Institute, California; Professor and Honorary Member of The Wilfred Bion Institute, Porto Alegre, Brazil.
First, I would like to clarify very briefly, why I choose the expression “ethical-aesthetical consequence”. It refers to the effects of using psychoanalytical criteria that I have been describing as ethical-aesthetical principles of observation. They are an unfolding of Bion´s three principles of living(1979), which I tried to reflect and elaborate on and add my own perspective in the numerous papers and books that followed the publication of “W.R.Bion: Novas leituras, volume I, a psicanálise dos modelos científicos aos princípios ético-estéticos” (1999, Companhia de Freud, Rio de Janeiro) [1].
Those principles aim at constructing an instrument for psychoanalytical observation, analogous to ones used in other disciplines and sciences. For instance, an astronomer needs to have a telescope, because without it his perspective is no different from a layperson watching the sky. His skill affords him a slight advantage, but at best, it makes him a great navigator. However, with the aid of a telescope the astronomer can observe the complexity of the universe in a way that is impossible for the naked eye to see. To build a telescope, one needs applied mathematics to manufacture the lens and the controls of the calibration system for proper operation. Therefore, every observational instrument is dependent on the technological innovation of its time and by its turn; all technological advances depend on pure mathematics.
Nowadays, astronomers have a very good telescope, the Hubble, which took out the interference of earth atmosphere, by means of orbiting the planet. The Hubble’s architecture uses advanced physics and mathematics, and has sophisticated computational modeling, yet due to Heisenberg’s Uncertainty Principle, the Hubble’s observational capacity has thus far been incomplete. This incomplete instrument elicits uncertainty because it aims at an infinite point in the universe, a point that is unreachable.
Bion used mathematical functions as a basis to construct an observational instrument, which is the spectrum of reverie/alfa function. His instrument aims at the psychoanalytic object, a complex object with dimensions expanding in the areas of myths, senses, and passions. However, to caliber the instrument - due to the obscure origin and fugacious existence of such object - and the fact that it must exist through a psychoanalytical link, Bion looked to poetry and philosophy as a criteria to deepen modes of communication. Our task today is to understand this fact. Negative Capability is a kind of calibration control, as it was previously to work with no memory and no desire. Both terms came from poetry. The first one from Keats and the second from T.S.Eliot. Nothing very new in this fact. Many times physicist look for names to baptize particles in the text of Joyce (quarks, bosons). Mythology has been always a source of names to astronomers.
Nevertheless, one can say that not only due to the uncertainty principle implicit in the common usage of mathematical functions, but also because it is an ever-changing instrument applied to an ever-changing object, Bion is much more employing a mathematical poetry or a philosophy of mathematics than applied math.
The spectrum reverie/alfa function is a kind of applied mathematics and a crucial part of his theory of thinking, but it is also poetry undistinguishable from philosophy.
My description of the ethical-aesthetical principles try to promote an exploration on the paradigm shift in Bion due to his intuitive use of what nowadays referred to as the theory of complexity.
There is a lot of evidence in Bion for this possible paradigm shift. Such a turn became very clear to me in reading his last paper, "Making the Best of a Bad Job" (1979). In this paper, Bion suggests that we should replace Freud's two principles of mental functioning by the three principles of life. This statement, which I understood as an application of the vertex of complexity_ life is complexity_ led me to retrospectively examine his previous texts, rereading Bion's work step by step, and so I gradually reached the ethical-aesthetic principles of observation, as an unfolding of the three principles of living. I described them as uncertainty, incompleteness, infinity, singularity, undecidability of origin, and the ethical-aesthetical principle of Negativity, which include today’s subject, the negative capability (Chuster, 1999, 2002, 2014, 2018).
In short, the three principles of living are aspects of a complex observation, which mainly clarified by Edgar Morin, especially in his books on The Method.
It is beyond the scope of this paper to elaborate on the subject, but it is worth to point out that the application of complexity expands the possibilities of thinking about psychic reality. It allows for the application of an ethics of thinking -that proposes principles instead of models_ and suggests the creation of an enduring psychoanalytic language (aesthetics) that complies with such ethical principles (Language of Achievement, Bion, 1970). Therefore, I linked the terms in the expression ethical-aesthetical principles.
I consider Bion's Theory of Thinking a clear example of the depth of complex thinking, it provides the freedom for the author to make significant advances in psychoanalysis.
Bion’s first step towards the use of complex thinking came out when he intuitively began using open systems. They are systems configured by the universe of complex objects. Those are nonlinear, non-explanatory, non-diagnostics and non-hermeneutic objects. This system is in stark contrast with the simple, linear, system, which are explanatory, and diagnostic in nature, even if the system creates an opening to accommodate new elements, the space will soon close.
The main tool of open systems are mathematical functions. It has its first extensive elaboration in the paper Differentiation of the Psychotic from the non-Psychotic Personalities (1956), in which Bion describes a spectral model of the psychotic and non-psychotic personality parts. A spectral model means it is open to infinite. It holds propositions that create undecidable points.
In sequence, "On Arrogance" (1957), Bion rereads the myth of Oedipus from the point of view of the psychotic part of personality, and shows that the central metaphysical question of psychoanalysis is the search for Truth. Such vertex not only describes a tragic ethics (in which the main character is not present on the scene), but above all, he understands psychoanalysis as an eternally open system. Truth is the summary of all perfections, with one exception: it does not exist. To search for something that does not exist seems quite a non-sense in a deterministic system, but not in a complex system.
This reading emphasizes the mind as a set of functions, highlighting how the failure of maternal function (reverie) can produce disastrous consequences on mental life (Bion's works of this period evolve around attacks on psychic functions that create links).
The open (spectral) system maintains relationships with the epistemology of Cantor's infinite sets, with the probabilistic models and theorems of Undecidability of Kurt Gödel’s, along with Werner Heisenberg's Principle of Uncertainty. In science and mathematics, we have several developments of these ideas, such as fractal theory, chaos theory and, finally, Edgar Morin's Theory of Complexity. Keeping those theories in mind, I was able to elaborate on the ethical-aesthetical principles.
The Uncertainty Principle in Bion is exemplified by the central metaphysical question of psychoanalysis: the search for Truth (search for an inaccessible element), along with the mathematical concept of functions in understanding mental processes. Both questions sought to examine in what way links between different sets of psychic elements relate to an inaccessible background. Soon Bion perceived in this search a universal invariant, which is the container/contained relationship, naturally utilizing the theory of functions.
The concept of function has in the spectrum reverie/alpha function (1962a, 1962b) a clear expression, and epistemologically required developing the creation of its own object, the psychoanalytic object (1962b). It also provided the creation of the concept of emotional experience (1962b), the formulation of the psychoanalytic function of personality (1962b). It naturally required a functional analysis through the Elements of Psychoanalysis (1963), and its placement in a multidimensional Hilbert [2] space: The Grid (1963, 1965, 1975), which inevitably resulted in dealing with Transformations (1965). Later, we have the concepts of psychoanalytically durable language (Language of Achievement) and negative ability (1970) and Caesura (1975).
In short, the Theory of Thinking (1962a) proposes to think about psychoanalysis in a different way, in order to try to rescue its originality (Chuster, 1989). Doing this is a matter of rereading through the instrument of mathematical functions, every concept, as well as models, and constantly inquiring as to whether the psychoanalytic structure is being built on a simplistic basis instead of a complex architecture.
For such a task, Bion utilizes other vertices of thought, such as philosophy and mathematics, and oscillates between them to propose new questions to psychoanalysis. This is an example of complex thinking. It is no longer a question of finding solutions in the immediate present, but of creation of alternative observation plans, with increasing variables, with an enhanced level of sophistication, creating psychic spaces where solutions may appear in the future.
The Theory of Thinking (1962a) has two basic propositions.
1) Psychoanalysis is a practical response to philosophical questions. That means, a practical response to questions of life that philosophers know how to put very well, but has no means to addressing the uniqueness of the unconscious vertex.
2) As long as this relationship (Psychoanalysis and Philosophy) follows the same order that exists between pure mathematics and applied mathematics, that is, psychoanalysis needs to have a field, and this field must be ruled by epistemological principles that keep psychoanalysis away from empty beliefs and habits.
Eventually, the basic goal of a theory of thinking is to rescue psychoanalytical intuition by questioning the right that a knowledge has to be named as a psychoanalytic knowledge (Kant).
If applied mathematics aims to solve real-world problems, in analogy, psychoanalysis should do more than just increase knowledge; that is, you must use principles of thinking that add something to analysands’ life.
The link with pure mathematics means that when someone enters this universe, motivated by an ethics of thinking ruling investigative curiosity, and guided by a sense of aesthetics, he ends up creating a new mathematics that is very interesting, but that at first may not have practical application. Many times an application for the formulas and equations will be developed years after their discovery. This has happened several times over the History. An example is the computer theory. The mathematics of matrices had existed for centuries; nobody knew its usages, until an English mathematician, Alan Turing, in World War II, created a use for them in the creation of the computer. Likewise, we can take many of Freud's discoveries in this way, assuming that unexplored aspects develop over time as we learn from the experience of practicing psychoanalysis.
The part of pure mathematics that used by Bion is the Fundamentals of Mathematics, an investigative part of the fundamental rules under which mathematics is based. The Austrian mathematician Kurt Gödel, working investigatively with these fundamentals asked two questions: Is there a complete set of fundamental rules called axioms from which one can build all mathematics? Can we prove that all the rules are consistent?
Gödel realized that there are true mathematical formulations, but even in a consistent theory, they cannot be demonstrated from axioms. This fact means that mathematics does not have a complete and consistent system of axioms, no longer explaining several things. This finding indicated that mathematics, despite explaining many phenomena in the universe so perfectly, was no longer able to does so, it has suddenly reached its limit. There is a deep mystery at this point. Therefore, Gödel said that mathematics is not an exact science, but a probabilistic one, an evolving science, which require the theorems of Incompleteness, of the Undecidability of origin, and the theorem of the excluded middle.
Open systems are those that follow the aforementioned theorems. They produced alterations in ontology, methodology, epistemology, logic and, above all, in practice.
I will now continue my speech, addressing the change in methodology and practice, brought by negative capability. I will quote Bion in a seminar on the subject at the Tavistock Clinic in 1977.
Bion: "I present you with a question: people often complain that I don't give clinical examples. So tonight, I am going to talk about the clinic. I want to take as a clinical example the session you will have with your patients tomorrow. Consider the session that has not yet happened, which means we will all start impartially. This question is simply intended to focus attention on a particular point_ as a kind of prelude to the session."
The reason for highlighting this quote is to ask some questions about what we might call a story of the future, the future life of analysis, which is contained in Bion's Shakespearean trilogy: the Memoir of the future.
Next, we will discuss what Bion called the future of transference (1975), and above all, the conditions, which is the negative capacity, for the analyst to deal with such issue.
Bion, at some points in his work refers to the future as the story of a shadow_ to emphasize that today there is something open to transformations that possibly came from a distant domain, so far away, that it does not even seem to be part of the domain of thought. They may also be buried in a very remote past, as in the embryonic mind. You cannot think of these ideas using psychic determinism; we need a complex thinking to allow for those kind of assumptions that can be judged as impossible and insoluble.
A history of the future implies, first, that there is no absolute truth on time. In one hand, it is not possible to address the truth without questioning the difference between what one is thinking today and what has already been thought; on the other hand, it recognizes that today it is necessary to determine how time as a variable transforms our thoughts within the parameters of our feelings..
Bion’s book on Transformations (1965) provides some answers to this, but I believe that the concept of emotional experience (Bion, 1962b) was already introduced a practical significance in the historical variation and novelty that psychoanalysis introduces into the history of psychic care.
In other words, when we come to analytical transformations, the discovery of the subject implies the singular movement so that this subject has a chance of becoming who one is. It is about what to do or what to say to make it something you just know about yourself. This is the transformation in "O". It can occur from a transformation K to "O", the analytical transformation.
That is, in an analytical transformation, we try to define our identity in the present session (who we are), so that it is possible to change it in the future (where we go) without excluding what was constituted by the past (where we came from). To do this, feelings must be at the beginning of transformation; this is the first of the principles of living.
The psychoanalytical work reveals the universe of anticipatory thinking. They are thoughts at the service of our intuition, they often appear as images that seek one meaning, we strive to decipher them, in view of what we want to know and aiming at the future.
Intuition as anticipatory thinking is the second principle of living. It represents the original psychic framework_ the preconception_ that integrates into a psychic function, time, space and existence. Therefore, feelings may transform our anticipatory thinking and transform our observations. It is at this point that the third principle of life enters in which we gather thoughts, feelings, plus Prudence in action (Bion, 1979). An integration of an aesthetic experience with an ethics of thinking.
This integration is part of the long history of scientific observation, which begins with our ancestors achieving the domestication of fire, which resulted in not having to spend much time searching for food. This seemingly simple fact allowed us to use the time left to observe how nature is rich in singularities _ that is, in rhythmic or periodic phenomena. This was one of the unequivocal signs of the development of intelligence in humans. In addition, the most archaic image of the time we can have is that of the cycle; image of a pattern that could also be of lactation.
So far, we are at this stage of observation. We are in search of an observable pattern. We dedicate our analytical capacity to this fact, with some theoretical variations due to existence of many objects of psychoanalysis.
In Bion, the Principle of Uncertainty leads us to admit that we always observe incompletely, and that our instruments must consider this fact.
Bion said, "The Uncertainty Principle of Heisenberg is an important step along the way; it is deplorable that any part of humanity thinks something is certainty. If there is something that is right, it is that certainty is wrong" (Talking with Bion, pp.202, Imago ed., Rio de Janeiro, 1992).
There is no controversy over the crucial role played in the history of scientific knowledge by the long and arduous process of recording correlations between rhythmic patterns that regulate natural phenomena _ biological, climatic, seasonal _ and repetition of astronomical configurations. In this sense, astronomy would undoubtedly be the first of the sciences; and the development of calendars _ tables expressing associations between cycles of nature and cycles of sky_ the first of the technologies. However, astrology also arose from the need for comprehension and quick answers about the future.
Therefore, it is necessary to take care of the haste to have answers, and develop a virtuous capacity for waiting, which is negative capability.
As psychoanalysts, we can ask awkward questions so as not to give quick answers in the present. The answer cannot be the misfortune of the question. The acceptance of this assumption can take care of the future of the transference.
The expression negative capability appears in a letter from the poet Keats to his brothers, dated December 21, 1817. Keats wrote, "Several things are intertwined in my mind and I immediately came up with what quality is necessary to form the Man of Achievement, especially in literature, and that Shakespeare possessed so intensely _ I mean negative capability _ that is, when a man is able to live with uncertainties, mysteries, half-truths, without trying to anxiously understand.
The development of the concept by Bion expands Keats’ poetic experience in order to provide us with the ability to simultaneously observe all aspects of the psychoanalytic object (psychic intimacy) and to put them into interpretative language. Therefore, I understand that uncertainties correspond to the place of pre-conception; the half-truths correspond to the conceptions of the narcissism/social-ism spectrum, and the mysteries are inherent in complexity.
I will now address another issue that raises the concept of negative capability, which is the question of imagination that precedes interpretation and follows intuition. I think it was in such sense that Bion brought the writer's skill, described by Keats, and the analyst's ability to make interpretations and constructions. I will quote Bion:
"I think we psychoanalysts are so used to seeing things that are not common, that we end up forgetting the size of the problem they bring: the magnitude of the problem that we will have to see tomorrow. In addition, with regard to this particular game, I would suggest that this type of game is a sophisticated version of the children's game, which we can explore to exercise our imagination, or do what a child does. I suggest it is related to the analyst's purposes. The question is about tomorrow's session."
The question is very clear, it is the environment of the imaginative capacity of the analyst and that depends on the exchange between symbols received from culture (heteronomy) and the autonomous formation of symbols.
A flexible and fast exchange of symbols depends on the alpha function.
Problems of Imaginative capacity are an important indication of the failures of alpha function. Certainly, a person with significant flaws in the autonomous alpha function (conceptions) will have difficulty using his imagination, because the ability to exchange will lessen and the bombardment of symbols of culture will predominate.
Another issue is when heteronomy predominates over autonomy; it makes the individual more vulnerable to a number of problems.
For example, a child with impaired development due to many emotional absences and serious ethical disagreements between parents will have alpha function failures expressed by prevailing feelings of his personality. A lot of hatred resulting from real frustration will cause his conceptions to divert to the narcissistic pole. Such shift determines the experience of an increase level of threat, and thoughts of persecution, which can form an assassin superego (which kills links, creates inconsistencies, and favors inconsequential attitudes). Therefore, those failures favors the child to become vulnerable to many problems, such as lack of sincerity, emotional indifference, social attack, ethical deviations, and at some point it can potentially lead to criminal acts.
This child, if he reaches adulthood, will have the same problems, and even if he had a good social condition and an education that provides him with good ethical and aesthetical concepts, he will prefer unethical and non-aesthetical concepts, meaning to have impoverished principles of life with a tendency to negative emotional experience.
A child who does not have a flexible imagination will be much more easily bombarded and influenced by the symbols of culture. It becomes more consumerist, more superficial in intimacy, and begins to require from the analyst a great capacity for autonomous symbol formation. The same goes for adult patients in whom we perceive many difficulties to interact with interpretations. Usually they are patients lost in saturated reports and they do not seem to realize the existence of the analyst. When this happens, it is necessary to question the type of world that inhabits this person (concepts). This type of patient overloads the work of the analyst with memory and desire, requiring a lot of imaginative capacity, making the work more exhausting than usual. It was because of these patients that many analyses failed, while becoming a seductive technique, a blind collusion with memory and desire, a technique with very little penetrating capacity into the unconscious.
The function of analytical technique is not to heal, but to penetrate with some understanding into the unconsciousness of patients, whether adult or child. If we follow ideas about Bion's psychoanalytic object and the use of negative capability, traditional issues such as positive and negative transference, acting-out, ego defenses, etc. become of little therapeutic importance. According to Bion, there is little or no effect on the analysis if the analyst does not listen and clarify the psychotic part of the personality, which is part of a spectrum model.
We cannot stop alpha function failure to express. What can be done is to admit these failures as part of life, trying to understand them as a transient element of the link, and interpret them following after the emotional experience, which increases the patient's confidence in the imaginative capacity of the analyst, and in sincerity as an essential ethical factor in psychic development.
Sincerity, sincere words, imaginative capacity open to uncertainty, courage, compassion, respect for life and truth, creates a fundamental contact barrier for ethical-aesthetic development (maturity of “becoming” instead of Knowing and basic construction of subjectivity towards a social autonomy).
The destructiveness of the psychotic part always arises from psychic pain (intolerance to frustration) and may take several paths of loss of meaning. Therefore, the clinical problem is not the intensity of pain, but the attitude towards this pain. This attitude depends on the ability to think and use imagination_ negative capability_ when the analyst's attention is not devoted to the pain itself, but in the meanings of pain. It may seem that the analyst is being harsh and insensitive in interpreting meanings amidst the turbulence of pain, but it is a known clinical fact that the more interested in meanings, the more tolerance to this pain the individual develops and takes other solutions that modify reality rather than run away from it.
Psychoanalysis actually have very little power in reducing the life’s pain that patients bring. We cannot lessen the fundamental pains of life, but we can help lessen psychotic confusion and difficulty of thinking. We can help our patients to realize the difference between feeling pain and suffering pain, between violent emotions and meaningful emotions, between noises and sounds, light and shadow, between courtesy and seduction, intelligence and cunning, omnipotence and helplessness, seeing and looking, etc. The symmetrical possibilities are endless.
Life is to be lived, and there is no life without thinking. Negative capability raises the fundamental questions of life, that is, how to tolerate mystery, to accept uncertainties, and believe in time as a creator of half-truths. Therefore, one can make better use of it. One cannot recover wasted time. Other things can be recovered, but not waste of time. Time is very valuable, and the psychotic part is always the impetus behind the wasted time.
I think it is important for the analyst to keep in mind that he is giving the analysand something very precious, a part of his lifetime.
We are psychoanalysts; in our work we are not doctors or psychologists, we are neither love counselors nor economic consultants, we are not helping partners in business. We do not do charity and we are not involved in political, religious or any other doctrinal activity. We look for elements that favor thought, which may help to preserve the ability to think. We are observing the psychoanalytic object.
I think Bion made it clear that the ultimate function of psychoanalysis is to preserve human thinking.
REFERENCES
Bion, W.R. (1956) Differentiation of the psychotic and non-psychotic personalities in: Second Thoughts (pp 43-64) London: Heinemann, 1967
Bion, W.R (1957) On Arrogance. In: Second Thoughts. Northvale: Jason Aronson Inc., 1967.
___________(1962a) A Theory of Thinking. In: Second Thoughts. Northvale: Jason Aronson Inc., 1967.
___________ (1962b) O Aprender da Experiência. Zahar, Rio de Janeiro.
___________ (1965) Transformações, Imago, Rio de Janeiro.
___________ (1970) Atenção e Interpretação, Imago, Rio de janeiro.
___________ (1975) The Grid and Caesura, Imago, Rio de Janeiro.
___________ (1994) W.R. Bion: Clinical seminars and Other Works. London: Karnac
Chuster, A. (1989) Um Resgate da Originalidade: os conceitos essenciais da psicanálise em W.R.Bion, Degraus Cultural, Rio de Janeiro.
___________ (1995) Conferência: “Aspectos históricos, filosóficos e epistemológicos da obra de W.R. Bion”, III Jornada Científica do Instituto W.R. Bion, Porto Alegre, 1995.
___________ (1995). Existe uma escola de Bion? - III Jornada Científica do Instituto W.R. Bion, Porto Alegre, 1995.
___________ (1995) O legado técnico de Bion – na III Jornada do Instituto W.R. Bion, Porto Alegre, 1995.
___________ (1995) O que mudou na prática clínica a partir de Bion? – III Jornada Científica do Instituto W.R. Bion, Porto Alegre, 1995.
___________ (1996) Diálogos Psicanalíticos sobre W.R.Bion, Tipo & Grafia, Rio de Janeiro.
___________ (1997) “The myth of Satan: an aesthetic view of Bion’s concept of transformation in O” –International Centennial Conference on the work of W.R. Bion, Turin, Italia, Julio de 1997.
___________ (1997) “Facing what can never be reached” –panel especial sobre Internet e psicanálise – International Centennial Conference on the work of W.R.Bion – Turin, Italy, Julio de1997
___________ (1997) “A influência da Ciência na Obra de W.R. Bion” Simpósio Comemorativo W.R. Bion-100 anos organizado pela Sociedade Brasileira de psicanálise do Rio de Janeiro (SBPRJ), novembro de 1997.
___________ (1997) Cadernos de Bion 1: Seminários com Arnaldo Chuster - Uma teoria do pensar, aprendendo com a experiência. Organizado por Júlio César Conte, editora Escuta, São Paulo, 1997.
___________ (1997) A Influência da ciência na psicanálise, Revista do CEP de Porto Alegre, ano 6, no 6, dezembro de 1997.
___________ (1997) O Ensino de Bion, Revista do Instituto Bion, no 1, 1997
___________ (1998) Bion cria de fato uma nova psicanálise? Revista de Psicanálise da SPPA, vol. V, no 3, 1998.
___________ (1999) W.R.Bion: Novas Leituras. Vol.I: a psicanálise dos modelos científicos aos princípios ético-estéticos. Companhia de Freud, Rio de Janeiro.
___________ (2001) Comentários sobre a Conferência de Bion em Paris (1978), Revista da Psicanálise da Sociedade Psicanalítica de Porto Alegre, Volume VIII, abril 2001.
___________ (2002) An Oedipal Grid. Trabalho apresentado na III Conferência Internacional sobre a obra de Bion. Los Angeles, Califórnia.
___________ (2003) W.R.Bion: Novas Leituras: a psicanálise dos princípios ético-estéticos à clínica, Companhia de Freud, Rio de Janeiro
___________ (2004). Os princípios ético-estéticos de observação. Trabalho apresentado na Conferência Internacional sobre a Obra de Bion, São Paulo.
___________ (2005) A brief survey in the difference between fantasy and imagination in the light of Bion’s ideas. Paper presented to Massachusetts Institute of Psychoanalysis (MIP), Boston, Fevereiro, 2005.
___________ (2005) Interpretações analíticas e princípios ético-estéticos de observação. Trabalho apresentado no 44º Congresso da IPA, Rio de Janeiro, julho de 2005
___________ (2006) Transformações e Significado In: Linguagem e Construção do Pensamento. Org. Jose Renato Avzaradel, Casa do Psicólogo, São Paulo.
___________ (2007) As Origens do Inconsciente; arcabouços da mente futura. Revista da SBP de PA, vol. XIV no2 agosto/2007
___________ (2009) Lavorare com Bion nella clínica psicoanalitica. In Com Bion verso il futuro, editado por Giorgio Corrente, Borla, Roma, 2009.
___________ (2010) The Origins of the Unconscious. In: Primitive Mental States; a psychoanalytical exploration of meaning. Edited by Jane Van Buren and Shelley Alhanati. Routledge, New York.
___________ (2011) O Objeto Psicanalítico. Edição Instituto W. Bion, Porto Alegre.
___________ (2012) Cesura e Imaginação Radical: obtendo imagens para a ressignificação da história primitiva no processo analítico. In: Sobre a Linguagem e o Pensar. Org. Jose Renato Avzaradel. Casa do Psicólogo, São Paulo.
___________ (2013) A importância da imaginação do analista na prática clínica: um ensaio sobre a capacidade de se conectar com o mais primitivo. Trabalho apresentado na X Jornada Científica do Instituto Wilfred Bion, Porto Alegre
___________ (2013). Quando tirar proveito de um mau negócio se torna quase impossível: um ensaio sobre a possessividade e correlatos. Trabalho apresentado na X Jornada Científica do Instituto Wilfred Bion, Porto Alegre
___________ (2013) Bion: Uma leitura Complexa na contemporaneidade. Curso apresentado no XXIV Congresso Brasileiro de Psicanálise, Campo Grande, Mato Grosso do Sul.
___________ (2014) A Lonesome Road: essays on the complexity of W.R.Bion’s work. TrioSudios / Karnac, Rio de Janeiro
___________ (2015) A Personalidade Irascível, Reverie: Revista da Soc. Psicanalítica de Fortaleza, volume 8, dezembro, 2015.
___________ (2016). Em uma sessão estou interessado naquilo que não sei. Trabalho apresentado na IX Jornada de Psicanálise: Bion 2016, organizado pela Sociedade Brasileira de Psicanálise de São Paulo.
___________ (2017) Experiences with Wild Thoughts. Inédito.
___________ (2017) Simetria e Objeto Psicanalítico; desafiando paradigmas com W.R.Bion. Trio Studio, Rio de Janeiro
___________ (2017) Comentários ao Trabalho: O Desamparo e a Mente do Analista de Leda Spessoto. Sociedade Brasileira de Psicanálise de São Paulo
___________ (2017) Comentários ao trabalho de Altamirando Mattos de Oliveira Filho. Sociedade Brasileira de Psicanálise do Rio de Janeiro
___________ (2018) Serendipidade e memória do Futuro: pensamentos selvagens em busca de uma descoberta. Trabalho apresentado na Jornada Bion da SBPSP, São Paulo, abril 2018.
___________ (2018) Capacidade negativa; um caminho em busca da luz. Zagodoni editora, São Paulo
___________ (2018) Sortilégio. Trabalho apresentado na Jornada Bion da SBPSP, São Paulo, abril 2018.
___________ (2019) Curso sobre Transformações, apresentado na Jornada Bion da SBPSP, abril 2019
___________ (2019) A Intuição psicanalítica no sonho e na vigília, apresentado na Jornada Bion da SBPSP, abril 2019
___________ (2020) Psychoanalytical Intuition in dream and waking Life, trabalho apresentado no Congresso Internacional sobre a obra de Bion, Barcelona, Espanha, fevereiro de 2020
___________ (2020) Capacidade Negativa, conferência Live, Sociedade Psicanalítica do Rio de Janeiro, abril de 2020.
___________ (2020). Um psicanalista analisando a ética jornalística, Blog Lu Lacerda, julho, 2020.
___________ (2020) A Visão de um psicanalista na Pandemia, conferência Live, agosto 2020.
___________ (2020) A Capacidade Negativa em tempos de Pandemia, conferência Live, setembro 2020.
Chuster, A, e Stone, J. (2004) Bion and Lacan: a dialogue. Trabalho apresentado no encontro internacional sobre a Obra de Bion, São Paulo, 2004
Chuster, A. e Trachtenberg, R. (2009) As Sete Invejas Capitais. Artmed, Porto Alegre.
Chuster, A.; Soares, G., Trachtenberg, R.;(2014) A Obra Complexa, Editora Sulina, Porto Alegre
Meltzer, D. (1996) Meltzer em São Paulo: seminários clínicos, Casa do Psicólogo, São Paulo.
[1] If anyone could translate it to English, the title would be W.R.Bion: New Lectures. Psychoanalysis from the scientific models to ethical-aesthetical principles of observation.
[2] The mathematical concept of a Hilbert space, named after David Hilbert, generalizes the notion of Euclidean space. It extends the methods of vector algebra and calculus from the two-dimensional Euclidean plane and three-dimensional space to spaces with any finite or infinite number of dimensions. A Hilbert space is an abstract vector space possessing the structure of an inner product that allows length and measurements of angles. Furthermore, Hilbert spaces are complete: there are enough limits in the space to allow the techniques an uses of calculus Hilbert spaces arise naturally and frequently in mathematics and physics, typically as infinite-dimensional function spaces. Hilbert spaces are indispensable tools in the theories of partial differential equations, quantum mechanics, Fourier analysis (which includes applications to signal processing and heat transfer), and ergodic theory (which forms the mathematical underpinning of thermodynamics). John von Neumann coined the term Hilbert space for the abstract concept that underlies many of these diverse applications. The success of Hilbert space methods ushered in a very fruitful era for functional analysis. Apart from the classical Euclidean spaces, examples of Hilbert spaces include spaces of integral functions, spaces of sequences, Sobolev spaces consisting of generalized functions, and Hardy spaces of holomorphic functions.
Comments