âI know, but I donât want to know that I know, so I donât knowâ is how philosopher Slajov Ĺ˝iĹžek puts it. Or to use psychoanalyst Christopher Bollasâs concept of the unthought known, it is a case of knowing something but not wanting to think about it.
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This will not surprise cognitive psychologists, of course, who have known for years that knowledge does not translate into action. Psychotherapists, too, regard it as fairly unremarkable that the self can be so damaged as to be incapable of acting in its own interests.
There is a logic behind human conduct, although it does not reveal itself through conventional reasoning skills.
This brings me to the psychoanalytic perspective and its major advantage over other approaches, namely, its ready acceptance that humans are motivated, for the most part, by factors far beyond their conscious awareness.
The appetite for psychological knowledge is growing all the time and, while there are complex sociological explanations for this, my imminent concern is to think through the connections that bind modern psychological thinking to the humanist legacy that is Golden Rule thinking.
My bewitchment with information is different. It is with the mindâs hunger to understand, âits desire to knowâ as Aristotle said. And that kind of knowing seems to require three things: 1) supplying the facts, 2) seeing the social collective context and 3) dismantling denial.
Early philosophers argued that we cannot perceive ourselves directly, rather ourselves must be âcaught in the actâ of perceiving something that exists in the real world. Self-knowledge, therefore, comes from our reactions to things that happen to us and around us. Just as we learn about other people by observing their behavior and making inferences from it, we learn about ourselves by examining what we do when events force our handâyet another reason why solitary introspection is insufficient and why experimenting provides more useful information than reflecting on past experience.
One of the primary ways in which unfreezing events mark a cut with the past and herald the start of a transition period, according to psychoanalyst Manfred Kets de Vries, is by serving as an organizing scheme for everything that occurs afterwards: âFrom this point on, every new disturbance is recognized as part of the same pattern of dissatisfaction,â he writes.