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Interpretation in a >personal< field perspective (https://doi.org/10.1080/0803706X.2023.2210270)
(2023)
This is a revision and expansion of a classic paper that was first delivered as a speech, in October 1994, for the 10th National Conference of the Italian Psychoanalytical Society, and then published as a chapter of the seminal book >Emozione e Interpretazione. Psicoanalisi del campo emotivo< [Emotion and interpretation. Psychoanalysis of the emotional field], edited in 1997 by Eugenio Gaburri.
The societal changes of the last century, especially in the aftermath of World War II, have led thinkers to imagine philosophical anthropology centered on the concept of hope. From very different perspectives, authors such as Ernst Bloch, Erich Fromm, and Hannah Arendt understood that hope is deeply connected with the condition and destiny of humanity. Various sociologists have developed concepts closely linked with hope: action, social change, utopia, revolution, emancipation, innovation, and trust. However, a coherent and systematic analysis is yet to emerge. Taking up the threads of this rich but fragmented reflection, this paper intends to outline the traits of a >sociology of hope< as a tool for critically interpreting today’s society and the processes of change crisscrossing it, starting from some crucial questions: Who are the actors and historical bearers of hope? What are the main socio-historical forms of hope? What social, political, and cultural conditions favors the emergence and strengthening of this disposition? What are the effects and consequences on personal and social life?
This article explores the relevance of the life and works of Kiyoshi Miki (1897 – 1945), a Japanese philosopher, to Maslovian humanistic psychology. Although Miki and Maslow differ in many respects, they shared a few common points that are important to examine. In his early articles, Miki equated philosophy with confessions of the soul and argued that individuality was impossible within the traditional framework of logic. His first main work on Pascal’s anthropology was an attempt to assimilate and synthesize the German existential/hermeneutic and the French moralist traditions he had learned in Europe in the early 1920s. Despite pioneering works by Wilhelm Reich and Erich Fromm, humanistic psychology has not exhausted the potentialities of Marxism. Maslow and other intellectuals sympathetic to this materialist philosophy were mutually disappointed. However, Maslow’s enlightened or eupsychian management may be an important step toward social revolution, compensating for a missing psychological viewpoint in traditional Marxism. Miki’s hermeneutic approach to this ideology offers two important points relevant to humanistic psychology: his concept of basic experience – later called Pathos – as the basis of any ideology, and the distinction between dialectic and organicism. His last years, during the War and fascism, raise important questions regarding what talented, self-actualizing intellectuals can do without freedom of speech and expression under a totalitarian and authoritarian regime. Finally, this article addresses how well Miki’s concept of utopia – on which he wrote an essay in the context of a dark age—corresponds to Maslow’s idea of eupsychia.
While respecting the ontological assumption of the unconscious, the author systematically critiques the concept of the death drive. It clashes with the dictates of contemporary biology, disrupting communication between disciplines. In clinical application, the death drive as metaphor demonstrates little utility. It also invites reductionism, risking oversimplification of extremely complex phenomena like aggression. Perhaps most importantly, the construct places the entire psychoanalytic project, already in an existential crisis, in peril. The author briefly introduces a complex alternative view of aggression, driven solely by eros but involving many complicated intrapsychic, interpersonal, and sociocultural factors. He suggests the death drive, however thoughtfully utilized, hinders the forward movement of psychoanalysis for reasons of consilience, incommensurability, clinical utility, cross-disciplinary communication, and political survival.
The aim of the research is to discover effective tools to support and educate caregivers in the face of difficult situations, including from an ethical point of view, such as moral distress. A literature review devoted to the link between moral behavior and neuroscience was performed. Subsequently, the main models of Coaching with Ethical purposes were studied, as a progressive detachment from the Coaching model linked to Performance. Once the affinities were established, a philological research was carried out among the main authors of Humanistic Ethics to identify the authentic roots of a Health Coaching aimed at defining the fundamental principles of an enhancement of Well-being.
Learning >in the Hive<: >Social Character< and Student Wellbeing in the Age of Psychometric Data
(2023)
Growing societal concern about a crisis in the wellbeing of young people has prompted a range of responses from governments and corporations, predicated on an ideal of the resilient, self-reliant individual. Behavioural economists, data scientists and educational technology companies now offer a variety of psychological interventions based on psychometric data, aimed at ‘equipping’ individual students with the necessary skills and character to enable them to withstand the pressures of contemporary life. As a consequence, the critical importance of mutually supportive interpersonal relationships continues to be neglected in mainstream approaches to Social and Emotional Learning (SEL). This article draws on Fromm’s theory of social character and Zuboff’s analysis of >life in the hive< to challenge the assumptions about human behaviour underpinning data science and its application in digital tools for social and emotional learning and self-managed wellbeing. To improve students’ wellbeing, we need to begin with an understanding of why they are more likely to thrive within a network of mutually supportive social relationships than a digital >hive<.
To maintain complex civilisation within planetary boundaries, we must secure a whole >system of systems< transformation of our activities. In this article, based on the lecture notes for my keynote speech at the International Conference on Critical and Radical Humanist Work and Organizational Psychology, I explore the ethical dimensions of making organisations that can help us improve our collective decision-making and at the same time become persons whose acting and being is consistent with the sustainability imperative. I outline a human capability for ethical organising which is directed towards making organisations that generate life-value, or those resources by which we cultivate the relational and material conditions for stewarding and sustaining all living beings and things. The >value of meaningfulness< and >mutuality as an organising principle< afford conversion factors for translating our general >will to form< into a human capability for ethically desirable organising. Meaningful work provides action contexts for people to discover, protect and develop values that matter to them. The moral value of meaningfulness is also productive for breaking into vicious cycles of corporate alienation that prevent the emergence of organisations as collective moral agents, characterised by integrity and empathy. I conclude that we need a fresh democratic dispensation – one that covers our associational life across all fields of endeavour.
O poczuciu bezradności
(2023)