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.
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In this respect, Jungian analyst James Hillman goes as far as holding psychotherapy responsible for the tawdriness of American politics since the 1950s. In his reckoning, all the smart people are sitting in therapy incapacitated, their therapists having convinved them that the source of their misery is to be found within themselves. The net result is a state of near oblivion as regards the political debacles that have unfolded around them for the last half-a-century.
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.
Variables such as race, class and gender and regarded by the mainstream not as game-changers for intervention practices but as little more than demographic information. Critical social theory is not usually a part of training programmes, with the result that newer generations of psychotherapists have quite restricted, technique-oriented understanding of patients’ life problems.
The wish for recovery, in other words, is not the same as the will to be analysed: among other things, psychological mindedness means working with the idea of an increase in self-knowledge generating relief from psychic pain. Similarly, in the much more formidable case of a nation on the couch, the prospect of psycho-social improvement begins with an act of faith - specifically, faith in the value of understanding. I am referring to a process of understanding that begins in the unlikeliest places: to understand where it all went wrong for human beings - not just South Africans - we have to go back to the start of civilisation, the start of violence, and the start of deep compassion.
Early philosophers argued that we cannot perceive ourselves directly, rather ourselves must be “caught in the act” 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 hand—yet 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: “From this point on, every new disturbance is recognized as part of the same pattern of dissatisfaction,” he writes.