However, Bergman's (1951) study anticipated process variables and was groundbreaking for later developments. Bergman correlated different types of therapist response with different types of ensuing client statements. The type of client statement termed "self
Noting that there has been an increasing sharing of ideas between psychoanalysts and analytical psychologists within the past decade, the authors, all Jungian analysts, survey Jung's clinical theory in an effort to identify areas where psychoanalytic clinicians might find Jung's concepts helpful. They discuss Jung's approach to the dream, his understanding of psychotherapy as a dialectical procedure, and the theory of complexes and archetypes. They also review how Jung's notions of the Self and individuation are used in contemporary Jungian practice. A dream of a man in his mid-30s is presented to illustrate how these formulations can facilitate understanding of the patient and the analytic process.
From the standpoint of Jung's analytical psychology, the empirical, ego-aligned `self is always in dialogue with an ego-alien `other'. By carefully attending to what a client experiences as self and as other, a Jungian analyst can identify various subpersonalities in dialogue. The valuations expressed by subpersonalities can be further differentiated through the use of Jung's theory of psychological type to reveal a definite pattern, which can be represented through an archetypal model that consists of a fourfold self shadowed by a fourfold other. This template is illustrated with an analysis of Woody Allen's movie Husbands and Wives, seen as the film-maker's active imagination of various subpersonalities attempting to establish dialogue with each other through gestures of marriage, separation and remarriage. It is argued that the patterning of subpersonality `complexes' provides a structural basis in the psyche for H.J.M. Hermans's notion of movement within the `dialogical self.
Science means not just 'knowing', but knowing verified by replicability. Science is particularly hard to bring to depth psychology because the individual uniquenesses that can't be repeated are what make people most deeply themselves. Everyone, including the analytic investigator, however, has a science, in the sense of a world-view that is replicated by experience. Jung offered hermeneutics as an alternative mode to science for getting to know the psychological subject. But as Heidegger emphasized, hermeneutics always begins with the projection of a world-view, i.e., the science of the would-be interpreter. In the analytic situation, dialogue is available to test the world-view and enlarge its horizon, in accord with Gadamer's expansion of hermeneutics, 'the classical discipline concerned with the art of understanding texts', into a method of inquiry open to the possibilities of otherness. An example is given from an analytic training seminar, in which the author began by projecting his version of the theory of psychological types onto the dream material a candidate offered in response to the seminar. A dialogue with the candidate ensued which enabled the teacher to correct his original, somewhat rigid, application of his scientific viewpoint. In such a dialogue, psyche emerges as the final interpreter of what is, generating hypotheses that can fruitfully be applied to the understanding of other cases.
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