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From my experience of working with her as the editor of many of her papers, this paper seeks to elucidate the late Alessandra Cavalli's clinical and theoretical approach to analytic work through a study of the editorial process her papers went through on their way to publication. This highlights a consistent theoretical synthesis integrating Klein, Fordham, Bion, Matte-Blanco and Ferrari in an archetypal structure that was firmly rooted in Jung. This synthesis, closely interwoven into Alessandra's clinical work but never fully articulated, was primarily concerned with the impact of trauma on the developing self and how this could be ameliorated through the analytic process, especially through the transformation of raw primitive affect into representational form via the containment provided by an emotionally attuned other.

A partir de mon travail avec elle en tant qu'éditeur d'un certain nombre de ses articles, cet article cherche à mettre en lumière l'approche théorique et clinique aboutie d'Alessandra Cavalli à travers l'étudedu processus éditorial de ses articles jusqu'à leur publication. Ceci permet de souligner une synthèse cohérente qui intègre Klein, Fordham, Bion, Matte-Blanco et Ferrari dans une structure archétypale fermement ancrée chez Jung. Cette synthèse, finement entremêlée avec son travail clinique mais jamais complètement explicite, est principalement soucieuse de l'impact du traumatisme sur le développement du soi et comment cela pourrait être amélioré par le processus analytique, particulièrement par la transformation d'affects primitifs sensibles en forme représentationnelle grâce au contenant fourni par la relation à un autre bien accordé émotionnellement.

El presente trabajo busvca elucidar el abordaje teórico y clínico en el trabajo analítico de los últimos tiempos de Alessandra Cavalli, a través del estudio del proceso editorial de los mismos en vías a su publicación, a partir de mi experiencia de trabajar con ella como editor de la mayor parte de sus escritos. Se destaca una consistente síntesis teórica intengrando Klein, Fordham, Bion. Matte-Blanco y Ferrari en una estrauctura arquetipal firmemente enraizada en Jung. Esta síntesis, entrelazada en su trabajo clínico pero nunca totalmente articulada, se refirió al impacto del trauma en el desarrollo del self y como este podría ser mejorado a través del proceso analítico, especialmente a través de la transformación de la emoción arcaica en forma representacional vía la contención ofrecida por un otro emocionalmente-entonado.

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While psychotherapy is related to both science and art, it is primarily a craft activity requiring the development of skilful practice, epitomized by the discipline of the analytic attitude. In terms of the forms of knowledge outlined by Aristotle, this places psychotherapy in the realm of 'technê' (arts and craft) rather than epistêmê (science). In particular, the technê of psychotherapy is concerned with the development of phronesis (practical wisdom) in both patient and analyst and its ultimate aim is concerned with the promotion of eudaimonia, a state of well-being considered by Aristotle to be definitive of 'the good life'. It is therefore fundamentally an ethical endeavour. The nature of psychotherapeutic skill is illustrated by analogy with three other forms of technê - music, meditation and pottery. Clinical examples illustrate the crafting of interpretations and the art of patient holding.

Alors que la psychothérapie est rattachée à la fois à la science et à l'art, il s'agit en premier lieu d'une activité artisanale qui requiert l'acquisition d'une aptitude pointue, incarnée par la discipline de l'attitude analytique. Se référant aux formes de savoir énoncées par Aristote, la psychothérapie se situe dans le domaine de « technê ¼ (les arts et l'artisanat) plutôt que celui d' « epistêmê ¼ (la science). Notamment, le technê de la psychothérapie concerne le développement de phronesis (la sagesse pratique) à la fois chez le patient et l'analyste. Son but ultime est de promouvoir l'eudaimonia, un état de bienêtre qu'Aristote considère comme le signe de «la vie bonne¼. De ce fait il s'agit d'une œuvre fondamentalement éthique. La nature du savoir-faire de la psychothérapie est illustrée par une analogie avec trois autres formes de technê - la musique, la méditation, et la poterie. Des exemples cliniques illustrent le façonnement des interprétations et l'art de « bien tenir ¼ le patient.

Si bien la psicoterapia se relaciona tanto a la ciencia como al arte, se trata principalmente de una actividad artesanal que requiere el desarrollo de una práctica calificada, encarnada en la disciplina de la actitud analítica. En los términos de las formas de conocimiento descriptas por Aristóteles, esto ubica a la psicoterapia en la dimensión de la 'technê' (artes y oficios) en lugar de la 'epistêmê' (ciencia). En particular, la technê de la psicoterapia concierne al desarrollo de la phronesis (sabiduría práctica) en ambos paciente y analista, y su meta principal atañe a la promoción de la eudaimonia, estado de bienestar considerado por Aristóteles como característico de 'la buena vida'. Es por lo tanto, fundamentalmente, una labor ética. La naturaleza de la habilidad psicoterapéutica es ilustrada en analogía con otras tres formas de technê - música, meditación y cerámica. Ejemplos clínicos ilustran el oficio artesanal de la interpretación y el arte de contener al paciente.

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This paper distinguishes between Jung's theoretical discourse regarding the archetypes and his phenomenological account of numinous experience. For this author, the initial attraction of 'my Jung' came from both the vivid Romanticism of his descriptions of the anima and the apparent 'ground of being' offered by his theory of archetypes. However, the essentialism inherent to archetypal theory in general and the anima in particular has necessitated a re-evaluation of Jung's theory in terms of emergence theory. My own version of this emphasises the role of symbols in the constitution of affect through collective human action in the world. In this reconfiguration, the visceral energy of numinous experience is retained while the problematic theory of archetypes is no longer needed.

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Psychoanalysis (including analytical psychology), once a pioneering and forward-looking movement of the early 20th century has now become a conservative backward-looking 'tradition'. After considering some of the internal problems associated with this historical change such as idealization and tribalism, some ways forward are suggested - a focus on clinical excellence as practical craft, openness to the unknown and engagement with others beyond the confines of private practice.

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Whilst the loss of a sense of living connection with the material world is mainly associated with the scientific revolution in seventeenth century Europe, it can be traced back to Plato's introduction of a hierarchy between soul and body. Jung's attempted solution to this - esse in anima - is ingenious but maintains the Cartesian split by which the aliveness of the world is reduced to a projection of psychic forces (the archetypes). An alternative approach is proposed, rooted in the Aristotelean emphasis on practical activity that sees the soul as a function of our way of being in the world. Human cognition is extended and distributed by our social and material engagement with the world, especially via collective representations whose symbolic character is constitutive of the reality of the world in which we live. Despite the dominance of 'scientific Cartesian' representations in the modern Western world, there remain numerous instances of participation mystique that cannot be captured by the Cartesian notion of projection. These indicate an opening to ways of being in the world that may lead us out of the impasse of the Cartesian matrix.

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George Hogenson's 2001 paper 'The Baldwin Effect: a neglected influence on C.G. Jung's evolutionary thinking' developed the radical argument that, if archetypes are emergent, they 'do not exist in the sense that there is no place that the archetypes can be said to be'. In this paper, I show how Hogenson's thinking has been seminal to my own: it is not just archetypes but the mind itself that has no 'place'. The mind is a dynamic system, emergent from the cultural environment of symbolic meanings to which humans are evolutionarily adapted. Drawing on the work of philosopher John Searle, I argue that symbols constitute the realities that they bring forth, including the imaginal realities of the psyche. The implications for clinical work include a rejection of structural models of the psyche in favour of the emergence of symbolic realities in the context of psychoanalysis as a distributed system of cognition.

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This paper explores the implications of developments in phenomenological biology for a reconsideration of synchronicity and the self. The enactive approach of Maturana and Varela aims to reformulate the relation between biological organisms and the world in a non-Cartesian way, breaking down the conceptual division between mind and world so that meaning can be seen as a function of the species-specific way in which an organism engages with its environment. This leads to a view of the self as inherently embodied and engaged with the particularities of its material, cultural and social worlds, while being infinitely extended through the power of imagination; this enables humans to adapt to many different social and material environments. In order to understand these differences, we need to 'enter into the world of the other'. Where understanding of other animals requires immersion in their environmental milieux, understanding other humans requires us also to recognize that differences in socio-cultural milieux create significantly different worlds of meaning and experience.

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In this interview with Warren Colman, James Astor speaks about his development as a Jungian analyst from his own experience of personal analysis in the 1960s to his recent retirement from clinical practice. The discussion covers his long association with Michael Fordham, the child analytic training at the SAP, the infant observation seminars with Fordham and Gianna Henry through which Fordham was able to make new discoveries about infant development, his experience of supervision with Donald Meltzer and the development of his own thinking through a series of papers on the analytic process, supervision and the relation between language and truth. The interview concludes with reflections about the legacy of Michael Fordham and the future of analytic work.

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This paper traces the similarities between the cluster of influences that informed my own training and practice as a British developmental Jungian analyst and those that led to the creation of intersubjective and relational analysis in America. Having outlined five main themes of relational analysis, I show how these were anticipated by several trends in British analysis, especially the work of R.D. Laing and the theory of couple interaction developed by the Institute of Marital Studies at the Tavistock Centre in London. I then show the parallels between relational thinking and Jung's approach to clinical practice and discuss some of the dilemmas around the analyst's subjectivity and personal participation in the analytic relationship that are common to both traditions. My aim is to show that a relational approach to the practice of Jungian analysis is both 'traditional' and 'radical', being rooted in the traditions of the past while opening up pathways towards future development and clinical innovation.

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As analysts become more experienced, theoretical knowledge becomes more integrated and implicit and is gradually transformed into the practical wisdom (phronesis) described by Aristotle. While this leads to greater freedom in ways of working, it remains conditional on the consistent disciplined practice represented by the analytic attitude. In the context of my own development as an analyst, I suggest that increasingly the analyst works from the self rather than the ego and link this with Fordham's account of 'not knowing beforehand'. Some implications for boundaries, enactment and the use of personal disclosure are discussed in relation to clinical material. I compare analysis with the wisdom traditions of religious practice and suggest that analysis is concerned with a way of living rooted in humane values of compassion and benevolence.

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This paper contrasts Jung's account of synchronicity as evidence of an objective principle of meaning in Nature with a view that emphasizes human meaning-making. All synchronicities generate indicative signs but only where this becomes a 'living symbol' of a transcendent intentionality at work in a living universe does synchronicity generate the kind of symbolic meaning that led Jung to posit the existence of a Universal Mind. This is regarded as a form of personal, experiential knowledge belonging to the 'imaginal world of meaning' characteristic of the 'primordial mind', as opposed to the 'rational world of knowledge' in which Jung attempted to present his experiences as if they were empirically and publicly verifiable. Whereas rational knowledge depends on a form of meaning in which causal chains and logical links are paramount, imaginal meaning is generated by forms of congruent correspondence-a feature that synchronicity shares with metaphor and symbol-and the creation of narratives by means of retroactive organization of its constituent elements.

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With reference to two patients who brought material objects to their sessions (previously discussed in Colman 2010a, 2010b), this paper reconsiders the pre-eminent role of verbal communication in analysis. I suggest that the privileging of words over action derives from Freud's view of the mind in which only that which can be put into words can become conscious. Following Stephen Mitchell (1993), I discuss the way that this view has become relativized by the shift away from an instinctual drive model to a more relational, meaning-making view of the mind. This is then linked to Jung's emphasis on the importance of symbols and the transcendent function and Milner's view of the therapeutic frame as a space for symbolic meaning. Drawing the boundaries of the therapeutic frame in this way allows for symbolic actions within the frame rather than as boundary-crossing deviations from a more narrowly defined frame which allows only for verbal communications.

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This paper describes some similarities and differences between contemporary approaches to analysis as practised by 'Freudians' and 'Jungians' in London today. It aims to contribute to mutual understanding between different schools of analysis by showing how the analyst's interventions can only be understood in terms of the theoretical context from which they arise (cf. 'the analyst's preconscious', as discussed by Hamilton [1996]). A discussion of five key themes of Jungian theory is followed by an account of clinical work with a patient who enacted her inner world through the use of material objects brought to the consulting room, presenting difficult technical dilemmas concerning boundaries and enactment. The paper aims to shows how these Jungian themes influenced the analyst's response, particularly in relation to ideas of symbolic transformation, the unknowable nature of unconscious processes and the purposive orientation of the self towards wholeness and integration.

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