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This paper describes the important role of our deep immersions in philosophy in the development of our phenomenological-contextualist approach to psychoanalysis. Influenced most particularly by the phenomenological movement, our collaborative dialogue over more than four decades has led us to a shared commitment to reflection upon the philosophical underpinnings and constitutive contexts of origin of all our theoretical ideas. The growth of our thinking follows an endlessly recurring phenomenological circle joining theoretical perspectives with the inquirers from whose emotional worlds they arise.

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After a brief overview of the author's phenomenological-contextualist psychoanalytic perspective, the paper traces the evolution of the author's conception of emotional trauma over the course of three decades, as it developed in concert with his efforts to grasp his own traumatized states and his studies of existential philosophy. The author illuminates two of trauma's essential features: (1) its context-embeddedness-painful or frightening affect becomes traumatic when it cannot find a context of emotional understanding in which it can be held and integrated, and (2) its existential significance-emotional trauma shatters our illusions of safety and plunges us into an authentic Being-toward-death, wherein we must face up to our finitude and the finitude of all those we love. The paper also describes the impact of trauma on the phenomenology of time and the sense of alienation from others that accompanies traumatic temporality. The author contends that the proper therapeutic comportment toward trauma is a form of emotional dwelling. He concludes with a discussion of the implications of all these formulations for the development of an ethics of finitude.

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This article elaborates a claim, first introduced by Wilhelm Dilthey, that metaphysics represents an illusory flight from the tragedy of human finitude. Metaphysics, of which psychoanalytic metapsychologies are a form, transforms the unbearable fragility and transience of all things human into an enduring, permanent, changeless reality, an illusory world of eternal truths. Three "clinical cases" illustrate this thesis in the work and lives of a philosopher and two psychoanalytic theorists: Friedrich Nietzsche and his metaphysical doctrine of the eternal return of the same, Sigmund Freud and his dual instinct theory, and Heinz Kohut and his theoretical language of the self. It is contended that the best safeguard against the pitfalls of metaphysical illusion lies in a shared commitment to reflection on the constitutive contexts of all our theoretical ideas.

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The renewal of humanistic values and practices in contemporary psychoanalytic therapy is exemplified vividly by the impact of Heidegger's existential philosophy on a psychoanalytic perspective called post-Cartesian psychoanalysis. This perspective is a phenomenological-contextualist one in which the focus of psychoanalytic inquiry is shifted from Cartesian isolated minds to ways of being-in-the-world, and from endogenously arising drive derivatives to relationally constituted emotional experiences. A phenomenological-contextualist approach is shown to be especially fruitful in the understanding of, and therapeutic approach to, emotional trauma. The establishment of a hospitable relational home in which traumatic emotional pain and excruciating existential vulnerability can find a context of human understanding in which they can be held is crucial for therapeutic transformation.

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The articles by Elkins (D. N. Elkins, 2012, Toward a common focus in psychotherapy research, Psychotherapy, 49, pp. 450-454) and Hayes (S. C. Hayes, 2012, Humanistic psychology and contextual behavioral perspectives, Psychotherapy, 49, pp. 455-460) serve as a springboard for a call for a renewal of personological methods in studies of the psychotherapeutic relationship-methods that can investigate the emotional worlds of patient and psychotherapist as well as the relational systems constituted by the interplay between them. I believe only such idiographic research can illuminate the nexus of humanistic elements in which the psychotherapeutic process takes form. The beginnings of the author's own phenomenological-contextualist psychoanalytic perspective hark back to a series of personological studies of the subjective origins of psychoanalytic theories.

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Este artigo dá uma uma visão geral da evolução das ideias básicas da teoria dos sistemas intersubjetivos do autor, sua perspectiva psicanalítica fenomenológica-contextualista. A estrutura do seu sistema é fenomenológica na medida em que investiga e esclarece universos de experiência emocional; é contextualista na medida em que afirma que essas organizações de experiência emocional se dão sempre dentro de contextos relacionais ou intersubjetivos. A teoria dos sistemas intersubjetivos leva a mudança da mente para o mundo e da pulsão para a afetividade.

This article gives an overview of the evolution of the basic ideas in the author's intersubjective-systems theory, his phenomenological-contextualist psychoanalytic perspective. His framework is phenomenological in that it investigates and illuminates worlds of emotional experience; it is contextualist in that it holds that such organizations of emotional experience always take form within relational or intersubjective contexts. Intersubjective-systems theory entails a move from mind to world and from drive to affectivity.

Este artículo nos da una visión general de la evolución de las ideas básicas de la teoría de los sistemas intersubjetivos del autor, a partir de su perspectiva fenomenológica-contextualista para el psicoanálisis. La estructura de su sistema es fenomenológica en la medida en que investiga y aclara mundos de experiencia emocional; es contextualista en la medida en que afirma que esas organizaciones de experiencia emocional se manifiestan siempre dentro de contextos relacionales o intersubjetivos. La teoría de los sistemas intersubjetivos exige el cambio de mente para el mundo y de la pulsión para la afectividad.

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Começando com a crítica às hipóteses cartesianas do isolamento da mente que saturaram a visão freudiana de inconsciente, este artigo propõe a idéia da multiplicação dos mundos vivenciais contextualizados e de seus horizontes limitadores como uma alternativa pós-cartesiana ao inconsciente freudiano. Para ilustrar essa contextualização, reexamina-se um exemplo dramático de inconsciência esclarecido durante a análise conduzida por um dos autores, há quase 30 anos, a partir da perspectiva de um sistema intersubjetivo

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