Search results for "Robert Romanyshyn "

Mind the gap

Author: joe

Tuesday, 26 October, 2010 - 23:36

- on resisting closure.

Why drag in ... lines from a poet? Because, again, of the gap! In the gap between the saying and what slips away there is a sense of sadness, a feeling of mourning... In the gap there is always a reminder that asks not to be forgotten. The shadow of the unsaid haunts our saying... The difference lingers with its own terrible and relentless insistence, which, like an outgoing tide, sucks our words back into the fullness of being. To write down soul, then, is to attend to the mourning in our knowing for what our words leave behind.
 
The Wounded Researcher by Robert Romanyshyn

As I've noted here before, I attended a masterclass with Robert Romanyshyn, and in the course of two days he changed my mind about psychoanalysis - I had tended to see it as magic, conjury, or at best, 'thinking aloud', rather than a powerful way of translating the mysterious subterranean existence of individuals into self-knowledge. Maybe I'm not all the way there yet, since I still have discomfort with 'furniture of the mind'. Perhaps it is the same kind of discomfort a scientist has with ether or deities - unpalatable candidates to explain what is inscrutable but nevertheless already there. But anyway I'm digressing.

The inadequacy of language; the difficulty of grasping experience; the abysses over which we easily skip to escape confronting the dead ends of fear, death, incomprehension, finitude. The impossible capture of life in language seems to be a self-evident denial of the 'linguistic turn' - that 'there is nothing outside the text'. Far from being inadequate to contain experience, language is the universe in which experience unfolds. In this latter tradition, the galaxy of signifiers is a world of infinite play in which final determination of meaning is always postponed; thus language offers infinite freedom - every possibility left open, closure resisted, finitude escaped...

ah! But there is the clue - that language is everything, and that language is not enough, these are perhaps both symptoms of a deeper phenomenon: the gap, the lack of closure, the expectation of an end that is not there. A longing for endings created by endlessness. Since we reach endings all the time, and yet we continue.

Categories: Robert Romanyshyn, language, finitude, mourning, gap, closure, linguistic turn, phenomenology,
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Wounded research #2

Author: joe

Wednesday, 29 April, 2009 - 07:38

The scrawl on the paper is a residue of a thought, and the reading of it now no more retrieves that thought than water restores dried up remains to their original vitality. I'm looking at the few notes I wrote in the phenomenology / depth psychology masterclass, and wondering if the handwriting itself might give me a clue as to the quality and taste of the thoughts and reflections that provoked them. Still, in the distillery they might briefly miss the port that has left the barrel but soon enough they look ahead to the flavour of the whisky. One of the other participants asked me at the time if I was enjoying the class, and I replied that while it was wonderful to be able to dwell for a couple of days on the place of my self in my work, when it was over I'd still have to return to the pressures of the institution and objectify, alienate and commodify my work and pretend I'd somehow contributed value to a knowledge economy. Actually I didn't quite say that: but that's a fancy way of retrospectively reworking the meaning I think I remember trying to put into brief, friendly, conversational words.

"Objectivity as a performance" is the note on the paper. The discussion turned to the kind of knowledge you'd want a carer to have or use. A doctor needs to slip between different modes - from the caring, interpersonal, individual-focussed human being who talks to the patient about their unique embodied life; to the impersonal, efficient, distant expert who examines your intimate body without judgement. When you visit the doctor and ask him to check your prostrate, you don't want the subjective eye of the appreciative flaneur of the body to be cast over your rectum: you want what Robert refered to as 'the hand of knowledge' to be the hand that touches you; not the hands of aesthetics, culture, poetry. In this respect, the doctor's behaviour is a performance in the strong sense that Goffman would use the word. The embodied, co-presense of two human beings in a room, each of whom have a myriad techniques of the self with which to hold at arms length the blank face of the universe, must always find ways to mediate the event of their interaction: scripts and roles which they understand and which they have already frequently rehearsed. The doctor's role is a difficult one: as any stage actor knows, flicking the switch and moving from one role to another is challenging enough; that the doctor absolutely must play one role, 'dead behind the eyes', but absolutely must not play that way, must 'be there', for the other, only augments that difficulty.

But this legitimation of 'objective knowledge' comes with ambiguity for me: it neither affirms the naive realism that asserts the viability of objective truth, but neither does it deny it. The performance of objectivity by the doctor is comparable to the performance of objectivity by which the drama of science unfolds. Those engaged in the practices and pursuits of scientific knowledge are engaged in a continual enactment of the scripts and signs of objectivity, permitting the collective suspension of disbelief which we all assent to by participating in modern society, and which would crash around our ears should enough of us suddenly nudge our neighbours in the theatre and mention the fact that we're really just decorated monkeys with a knack for communal hallucinations. In either case - the one to one with the doctor, or the continual reproduction of the scientific-technological superstructure - we might ask to what extent is the performance of objectivity a historically contingent phenomenon, or to what extent is the appeal to universal truth a part of the furniture of the mind, or, indeed the furniture of the universe? Of course, we can imagine a world in which those of us in need of care can seek help from others without needing to negotiate our neuroses and thereby demand that our carers perform their schizophrenic roles, and instead meet us with the freedom to be holistic, whole-person healers. But one of the premises of this masterclass is a discipline of depth psychology which is grounded in an archetypal approach to psychoanalysis and psychotherapy, itself a mode of understanding the architecture of the human mind as somehow fixed: the human psyche as a unity in diversity. It helps not at all to say that the structure of the human experience is contingent upon our evolutionary history, if as a species it is still an inescapable, eternal necessity.

Categories: subjectivity, objectivity, knowledge, phenomenology, depth psychology, masterclass, Robert Romanyshyn, science, performance, memory,
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Wounded research #1

Author: joe

Monday, 20 April, 2009 - 23:03

Last week I attended a two day masterclass with Robert Romanyshyn, two days of incredibly intense thinking about the role of the researcher in the research: the work of research - or better, since the word 'research' comes with such a lot of alienating baggage, simply - the work - as a vocation which forms a part of the life of the researcher. I thought I'd write some notes here which emerged from the class for me. There was such a lot in it that it's taking time to disentangle the many ideas and responses, aesthetic, intellectual, and emotional, that unlodged themselves from unnoticed peripheral places and swam into view briefly before yet other currents took hold and carried them away. I managed to write some of them on a piece of paper in front of me, but even then, the words are simply spidery shadows of thoughts that are now gone.

Firstly, it isn't possible to summarise the two-day masterclass without being utterly reductionist. In fact the nature of reductionism, as opposed to a generative approach to knowing, was a constant underlying thought for me as the days passed. I've written about this before: the misleadingly common-sensical idea that the formulation of knowledge is about finding patterns of truth that account for many things in the world - the unity in diversity that is so beguiling. This characterises a pattern-view of knowledge dominant in empiricist and positivist fields like science, in which heterogenous phenomena are worked, and worked on, until they can be 'unified'. The accounting-for of the weak, strong and electro-magnetic forces, and the sought-for incorporation of gravity into this one model, is an exemplar of such an endeavour. Against this is the constructivist notion that the production of knowledge is an adding to the world of discourse, rather than an encompassing of diversity into an ever-shrinking set of axioms. We make knowledge, rather than either stumble into it blindly, or discover it deliberately; and the constant striving for more knowledge inevitably makes yet more knowledge in a self-fulfilling wish. The great fear and exhilaration of a 'theory of everything' is the paradox that such a theory explicates everything, leaving a universe made out of one algorithmic axiom, even while a theory of everything is just another moment of talking in a century-long conversation, another blade added to the collection of knives, a metaphorical doubling which, in the collision of new discourses with old, not only augments the inventory of the world but also piles up yet more tantalising ambiguity as a remainder of its workings.

Such questions also go to the heart of questions of objectivity, that dream to which so much knowledge aspires. Robert's project is to explore the necessary subjectivity of the researcher who undertakes the work. Far from encountering the world dispassionately and investigating it with valueless eyes, identifying questions because they are there to be identified, and answering them through the antiseptic, sceptical techniques of empirical enquiry - actually workers engaged in the business of making knowledge are human beings who laugh and love and sweat and labour and hunch with sore tension in their shoulders over desks burdened with elbows and scrawled-on books and distracting thoughts of lovers and meals and farts and fears and hopes. And these workers, persons, identities, these foibled animals haunted by angelic consciousness, do the work for a expanding universe of reasons, of which they may not even be fully conscious - animated by a dialogue with not only the ever-unfolding edge of the present but also with the sum of the individual and collective past.

Categories: research, work, subjectivity, objectivity, phenomenology, depth psychology, knowledge, Jung, masterclass, Robert Romanyshyn,
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