Social-cultural-historical-philosophical，
Saturday, April 5, 2025
What are Françoise Davoine and Jean-Max Gaudillière’s key points? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Françoise Davoine and Jean-Max Gaudillière, both psychoanalysts and scholars, have made significant contributions to understanding the interplay between individual trauma and societal events. Their key points include:
1. Interconnection of Personal Trauma and Historical Events:
• They propose that individual psychological disturbances, particularly psychosis, are deeply linked to historical and social catastrophes. Unresolved traumas from events like wars or societal upheavals can be transmitted across generations, influencing descendants’ mental health.
2. Importance of the Social Link in Addressing Madness:
• Davoine and Gaudillière emphasize that restoring the ‘social link’—the connection between individuals and their societal context—is crucial in treating psychosis. They argue that madness often stems from a rupture in this link due to unacknowledged historical traumas.
3. Role of Transference and Countertransference in Therapy:
• They highlight how transference (patients projecting feelings onto therapists) and countertransference (therapists’ reactions) are influenced by both parties’ historical experiences. Recognizing and understanding these dynamics can provide insights into the patient’s trauma and aid the healing process.
4. Integration of Diverse Cultural and Philosophical References:
• Their work incorporates insights from literature, philosophy, political theory, and anthropology, suggesting that understanding trauma requires a multidisciplinary approach. They draw parallels between individual experiences of madness and broader cultural narratives.
5. Application of War Psychiatry Principles:
• They adapt principles from war psychiatry, such as immediacy, proximity, expectancy, and simplicity, to psychoanalytic practice. These principles advocate for timely and context-aware therapeutic interventions, emphasizing the therapist’s active engagement in the patient’s traumatic experiences.
In summary, Davoine and Gaudillière’s work underscores the necessity of situating individual psychological experiences within their historical and social contexts, advocating for a therapeutic approach that addresses both personal and collective dimensions of trauma.
“challenge traditional therapeutic models by integrating social, cultural, and political contexts into the healing process”, now, I’d like to add historical context into it. (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Integrating historical context into psychotherapy enriches the therapeutic process by acknowledging how past events and societal evolutions influence individual and collective mental health. This approach aligns with various critical psychotherapies that consider social, cultural, and political factors. Here’s how historical context can be incorporated:
1. Understanding Historical Trauma:
• Recognizing the enduring psychological effects of events such as wars, colonization, slavery, and systemic oppression.
• Addressing how these traumas are transmitted across generations, affecting communities and individuals today.
2. Contextualizing Personal Experiences:
• Helping clients see their struggles within a broader historical framework, reducing self-blame and isolation.
• Exploring how societal changes over time have shaped personal and familial narratives.
3. Incorporating Historical Awareness in Therapeutic Models:
• Adapting therapeutic approaches to consider the historical backgrounds of clients, especially those from marginalized communities.
• Utilizing knowledge of historical events to inform treatment plans and interventions.
By weaving historical context into therapy, practitioners can offer more empathetic and comprehensive care, acknowledging that individual well-being is deeply intertwined with the broader historical and societal landscape.
What are the potentially possible ways of critical psychotherapies? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Critical psychotherapy encompasses various approaches that challenge traditional therapeutic models by integrating social, cultural, and political contexts into the healing process. These therapies aim to address not only individual psychological issues but also the broader systemic factors influencing mental health. Notable critical psychotherapy approaches include:
1. Feminist Therapy:
Focuses on the impact of gender roles and societal expectations on mental health, aiming to empower individuals by addressing issues of sexism, power imbalances, and socialization.
2. Marxist-Informed Therapy:
Examines how socioeconomic structures and class disparities contribute to psychological distress, emphasizing the role of capitalism and economic oppression in shaping mental health outcomes.
3. Queer-Affirmative Therapy:
Addresses the unique challenges faced by LGBTQ+ individuals, challenging heteronormative assumptions and supporting clients in exploring and affirming their identities.
4. Liberation Psychology:
Originating in Latin America, this approach emphasizes the importance of cultural identity and community in healing, focusing on empowering marginalized groups and addressing social injustices.
5. Decolonial Therapy:
Seeks to heal the psychological wounds inflicted by colonialism and systemic oppression by integrating individuals’ cultural, ancestral, and communal knowledge into the therapeutic process.
These critical approaches advocate for a more inclusive and socially conscious practice, recognizing that personal well-being is deeply interconnected with societal structures and cultural contexts.
Now, Daniel José Gaztambide writes about Decolonial Psychoanalysis, what are his key points? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Daniel José Gaztambide, PsyD, is an assistant professor of psychology at Queens College and director of the Frantz Fanon Lab for Decolonial Psychology. His work focuses on integrating decolonial perspectives into psychoanalytic practice. In his book Decolonizing Psychoanalytic Technique: Putting Freud on Fanon’s Couch, Gaztambide presents several key points:
1. Re-examination of Psychoanalytic Foundations: Gaztambide critically reassesses foundational psychoanalytic thinkers—Sigmund Freud, Sándor Ferenczi, and Jacques Lacan—through the lens of Frantz Fanon’s revolutionary psychiatry. This approach aims to uncover and address the colonial underpinnings within traditional psychoanalytic theories.
2. Integration of Sociopolitical Context in Therapy: He advocates for a therapeutic model that seamlessly incorporates the sociopolitical realities of patients into the clinical setting. By acknowledging and exploring issues related to race, class, gender, and sexuality, therapy becomes more relevant and responsive to the lived experiences of marginalized individuals.
3. Emphasis on Therapeutic and Political Action: Gaztambide emphasizes that effective psychoanalytic practice should not only focus on individual healing but also inspire political consciousness and action. He envisions therapeutic work “on the couch” as intrinsically linked to activism “in the streets,” promoting broader societal change.
4. Development of a Decolonial Clinical Model: He proposes a clinical framework that moves beyond traditional psychoanalytic techniques by incorporating decolonial thought. This model encourages therapists to challenge Eurocentric biases and to integrate diverse cultural narratives and healing practices into their work.
Gaztambide’s contributions aim to transform psychoanalytic practice into a more inclusive and socially conscious discipline, addressing the psychological impacts of colonialism and systemic oppression.
For a more in-depth understanding of his perspectives, you might find the following interview insightful:
https://youtu.be/UQVvgaxiIb0?si=08ltdvMOPRS-yIY3
So, for Decoloniality to make sense, there has to be indigenous alternatives? (ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Decoloniality critically examines and seeks to dismantle the enduring structures of power, knowledge, and being established during colonial times that persist in modern societies. A pivotal aspect of this process involves valuing and revitalizing Indigenous knowledge systems and cultural practices. However, it’s essential to recognize that decoloniality is not solely dependent on the existence of Indigenous alternatives. While Indigenous knowledge plays a crucial role, decolonial efforts also encompass broader strategies aimed at challenging and transforming Eurocentric frameworks and embracing a plurality of epistemologies. This includes acknowledging and integrating diverse ways of knowing and being, whether they originate from Indigenous traditions or other marginalized perspectives. Therefore, while Indigenous alternatives significantly contribute to decoloniality, the movement’s essence lies in fostering a more inclusive and equitable epistemic landscape that transcends any single source of knowledge.
As one of the ways of critical psychotherapies, what’s Decolonial therapy like? （ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Decolonial therapy is an approach to psychotherapy that seeks to address and heal the psychological wounds inflicted by colonialism, imperialism, and systemic oppression. It emphasizes the importance of integrating individuals’ cultural, ancestral, and communal knowledge into the healing process. Key aspects of decolonial therapy include:
1. Recognition of Colonial Impact: Understanding how historical and ongoing colonial practices have led to psychological distress and trauma among marginalized communities. This involves acknowledging the dehumanizing effects of colonization and its role in shaping mental health challenges.
2. Integration of Indigenous Healing Practices: Incorporating traditional and indigenous methods of healing that have been suppressed or marginalized due to colonial dominance. This approach values and revitalizes ancestral wisdom and cultural practices in therapeutic settings.
3. Critical Examination of Western Therapeutic Models: Challenging the dominance of Eurocentric psychological theories and practices that may not adequately address the needs of diverse populations. Decolonial therapy advocates for a more inclusive and culturally sensitive framework.
4. Empowerment and Liberation: Focusing on empowering individuals and communities to reclaim their narratives, identities, and agency. This involves fostering critical consciousness and encouraging active resistance against oppressive systems.
5. Community-Centered Approach: Emphasizing collective healing and the importance of community support networks. Decolonial therapy often moves beyond individual treatment to address communal and societal factors contributing to distress.
By prioritizing these elements, decolonial therapy aims to create a more holistic and culturally resonant healing experience that acknowledges and addresses the complex legacies of colonialism on mental health.
What’s the difference between post-colonial and Decolonial discourses? （ChatGPT, 2025-4-5) (自體的心理學）（車行哲學）
Post-colonial and decolonial discourses both critically examine the impacts and enduring legacies of colonialism, yet they differ in their origins, emphases, and approaches.
Post-Colonial Discourse:
• Temporal Focus: Primarily addresses the period following the formal end of colonial rule, analyzing how colonial histories continue to shape societies, cultures, and identities.
• Theoretical Foundations: Emerging in the mid-20th century, post-colonial studies often draw from literary theory and cultural studies to explore themes like hybridity, identity, and representation. Scholars such as Edward Said, Homi K. Bhabha, and Gayatri Spivak have been instrumental in this field.
• Key Concepts:
• Hybridity: Explores the creation of new cultural forms resulting from the mixing of colonizer and colonized cultures.
• Ambivalence: Highlights the complex relationships between colonizers and the colonized, marked by simultaneous attraction and repulsion.
• Orientalism: Examines how the West constructed the East as an exotic and inferior “Other.”
Decolonial Discourse:
• Temporal and Geographical Scope: Extends beyond the post-independence era, tracing the roots of coloniality back to the onset of European colonialism in the 15th century and emphasizing its ongoing effects.
• Theoretical Foundations: Developed predominantly by Latin American scholars like Aníbal Quijano and Walter Mignolo, decolonial theory critiques the persistent structures of power, knowledge, and being that originated with colonialism and continue to pervade modern societies.
• Key Concepts:
• Coloniality of Power: Describes how colonial modes of control over economy, authority, gender, and sexuality persist beyond the end of formal colonialism.
• Epistemic Decolonization: Advocates for delinking from Eurocentric knowledge systems and valuing indigenous and other marginalized ways of knowing.
• Modernity/Coloniality: Posits that modernity is inseparable from coloniality; the modern world system is built upon colonial foundations.
Distinguishing Factors:
1. Origins and Development:
• Post-Colonialism: Rooted in literary and cultural studies, emerging from the context of former British and French colonies gaining independence in the mid-20th century.
• Decoloniality: Arises from Latin American thought, focusing on a longer history of colonialism beginning with the conquest of the Americas.
2. Epistemological Approach:
• Post-Colonialism: Often operates within existing academic frameworks to critique colonial legacies.
• Decoloniality: Seeks to fundamentally de-link from Western-centric epistemologies and promote alternative knowledge systems.
3. Scope of Critique:
• Post-Colonialism: Concentrates on cultural and representational aspects of colonialism and its aftermath.
• Decoloniality: Addresses broader structures of power, including economic, political, and epistemic dimensions, emphasizing the ongoing nature of coloniality.
In summary, while both discourses aim to understand and challenge the impacts of colonialism, post-colonialism focuses on the cultural and representational legacies in the post-independence era, whereas decoloniality emphasizes the enduring structures of colonial power and knowledge from a broader historical perspective, advocating for a fundamental epistemic shift away from Eurocentrism.
關于時局的歷史判斷 （自體的心理學）（車行哲學）
關于未來四年，很多人不喜川普，但是滅中共這件事，非他莫屬，單憑這一筆，就值得支持他；國民黨若不清黨，一洗舔共惡習，亦必滅無疑；習包子搞垮中國經濟的歷史任務（這件事，亦非他莫屬），已大致完成，可以歪脖子下台，不管誰接手，都已無力迴天，共匪繼續苟延殘喘，危害人間，自是當然，但應會較包收斂，不致妄動干戈；台灣意識的覺醒和澄清，竟藉共匪匪諜之手催生，不可謂不弔詭；中國人甘為奴數千年，其好好做人的覺醒，仍不樂觀，雖不至完全悲觀；福德四年，每月南行解憂，平常心即可；今年六至九月，走完自體的心理學，再看車行，行至何方；人算不如天算，行止遂由天色決定，意思是說，非我決定；意思是說，此生不過宇宙塵埃，一切自然就好；
Friday, April 4, 2025
Lorenzo Chiesa (b 1976) （自體的心理學）（車行哲學）
https://en.wikipedia.org/wiki/Lorenzo_Chiesa
Selected bibliography
- Authored books and edited volumes
- The Not-Two. Logic and God in Lacan (Cambridge MA: MIT Press, 2016) [Turkish translation, Istanbul: Sola Unitas (2019)]
- The Virtual Point of Freedom. Essays on Politics, Aesthetics, and Religion(Evanston IL: Northwestern University Press, 2016) [Italian translation, Salerno: Orthotes, 2019]
- Biopolitical Theory and Beyond: Genealogy, Psychoanalysis, Biology, special issue of Paragraph, Volume 39, Issue 1 (Edinburgh: Edinburgh University Press, 2016) [edited with Bostjan Nedoh and Marco Piasentier]
- Italian Thought Today: Bio-economy, Human Nature, Christianity (London and New York: Routledge, 2014) [edited]
- Lacan and Philosophy: The New Generation (Melbourne: Re.press, 2014) [edited]
- The Italian Difference: Between Nihilism and Biopolitics (Melbourne: Re.press, 2009) [edited with Alberto Toscano]
- Subjectivity and Otherness. A Philosophical Reading of Lacan (Cambridge MA: MIT Press, 2007) [Korean translation, Seoul: Nanjang Publishing (2012), with a new preface] [Russian translation, Saint Petersburg: Skifia Print (2021)] [Turkish translation, Istanbul: Axis (2022)] [German translation, Frankfurt: Neue Deutsch-Franzosische Jahrbucher (2022), with a new preface]
- Antonin Artaud. Verso un corpo senza organi (Verona: Ombre Corte, 2001)
- Translated books
- P. Virno, The Idea of World (Kolkata: Seagull Books, 2022)
- P. Virno, Convention and Materialism (Cambridge MA: MIT Press, 2021)
- A. Kuliscioff, The Monopoly of Man (Cambridge MA: MIT Press, 2021)
- Elvio Fachinelli, The Still Arrow (Kolkata: Seagull Books, 2021)
- Giorgio Agamben, What Is Real? (Stanford CA: Stanford University Press, 2018)
- Giorgio Agamben, The Adventure (Cambridge MA: MIT Press, 2018)
- Giorgio Agamben, What Is Philosophy? (Stanford CA: Stanford University Press, 2017)
- Paolo Virno, An Essay on Negation. For a Linguistic Anthropology (London: Seagull Books, 2017)
- Giorgio Agamben, The Fire and the Tale (Stanford CA: Stanford University Press, 2017)
- Giorgio Agamben, The Kingdom and The Glory: For a Theological Genealogy of Economy and Government (Stanford CA: Stanford University Press, 2011) [with Matteo Mandarini]
- Slavoj Žižek, America Oggi: Abu Ghraib e altre oscenità del potere (Verona: Ombre Corte, 2005)
- Slavoj Žižek, Dello sguardo e altri oggetti. Saggi su cinema e psicoanalisi(Udine: Campanotto, 2004) [with Damiano Cantone]
- Slavoj Žižek, Il soggetto scabroso – Trattato di ontologia politica (Milan: Raffaello Cortina Editore, 2003) [with Damiano Cantone]
Thomas Svolos (自體的心理學）（車行哲學）
https://www.creighton.edu/campus-directory/svolos-thomas-m
Please tell me what are Thomas Svolo’s views on Lacanian Psychoanalysis. (ChatGPT, 20254-4-4)
Thomas Svolos, a practicing psychoanalyst and scholar, offers insightful perspectives on Lacanian psychoanalysis, particularly emphasizing the clinical implications of Jacques Lacan’s later work. In his book The Aims of Analysis: Miami Seminar on the Late Lacan, Svolos explores how psychoanalysis today can be practiced beyond the normative conventions of the Oedipus Complex. He delves into key concepts from Lacan’s later seminars, drawing from his own analytic experience and testimonies of Analysts of the School who have completed their analyses.
Svolos underscores the importance of understanding the “aim” of analysis, focusing on how interpretations can address the real rather than merely generating endless meaning. He highlights the significance of interventions that surprise or baffle, touching on fixed jouissance related to the body and language, thereby reducing the unconscious.
In interviews, Svolos discusses the contemporary relevance of Lacanian psychoanalysis, noting its potential to address modern symptoms such as addiction and ordinary psychosis. He emphasizes the necessity of adapting psychoanalytic practice to the evolving symbolic order, advocating for a nuanced understanding of subjectivity in today’s context.
Overall, Svolos advocates for a psychoanalytic approach that moves beyond traditional frameworks, engaging directly with the singularities of each analysand’s experience. His work reflects a commitment to preserving the depth and complexity of Lacanian theory while making it applicable to contemporary clinical practice.
I mean, compared to “Only a God Can Save Us” (Heidegger, 1966), “Only a Grin Can Save Us”. (ChatGPT, 2025-4-4) (自體的心理學）（車行哲學）
In his 1966 interview with Der Spiegel, Martin Heidegger remarked, “Only a god can still save us,” expressing skepticism about humanity’s ability to address the challenges posed by technological advancement and suggesting that a divine intervention might be necessary to alter our course.
Your adaptation, “Only a grin can save us,” offers a compelling reinterpretation. This “grin” can be seen as an acknowledgment and acceptance of our inherent flaws and the complexities of existence. It embodies a form of resilience and self-awareness, suggesting that salvation lies not in external interventions but in our capacity to confront and embrace our imperfections with a sense of irony and understanding.
This perspective aligns with our earlier discussions on the importance of recognizing and cherishing our symptoms, as both Deleuze and late Lacan propose. By adopting this “grin,” we prepare ourselves to navigate the uncertainties of life, finding meaning and strength within our own human condition.
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