Workplace mediation services are committed to developing strategies that help people resolve conflict. In its various intrapsychic and psychosocial guises conflict is central to psychoanalytic theory and practice, but within the current literature there are no qualitative workplace mediation studies explicitly drawing on psychoanalytic/systems psychodynamic theory and thinking. In this way, the dynamic unconscious is effectively marginalised from the mediation research literature. This research adopts a case study approach, and reports the findings of a mixed methods mediation service review undertaken in an N.H.S. Trust. All research participants experienced significant conflict in the workplace, or were directly involved in addressing the antecedents, management and/or consequences associated with collegial and organisational dispute. 27 current N.H.S employees, selected by the mediation service lead, were invited to participate, with 15 proceeding to interview. All 15 participants contribute towards the service review data, whilst 6 of these interviews are used to specifically underpin psychoanalytic/systems psychodynamic analysis. The study methodology incorporates analytically informed negative capability and the Free Association Narrative Interviewing (F.A.N.I.) and analysis methods of Holloway & Jefferson (2012). An emphasis is placed working with the whole data according to the principles of gestalt, including the inter-subjective dynamics of the interview encounter itself, and analytical concepts such as counter-transference, splitting and projective identification. Many of the skills needed to work successfully as a psychoanalytic mediator are illustrated. The study also presents a summative content analysis of Trust board minutes Dec.2012 - Dec. 2015 to establish the representation of organisational conflict and mediation at the most senior levels of the organisation. A discrepancy between the reported prevalence of organisational conflict and its representation at board level is evident. The study links the service review findings to recommendations for the N.H.S. Trust at the level of policy and practice, alongside suggestions for further research.

Orientador: Amnéris Ângela Maroni / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-22T14:39:13Z (GMT). No. of bitstreams: 1 BarrenecheCorrales_Johana_D.pdf: 3694140 bytes, checksum: ed33de511c3eab747c6772d4d110178a (MD5) Previous issue date: 2013 / Resumo: Para W. R. Bion, psicanalista inglês, pensar é diferente do conhecer; pensar é "pensar as emoções" e só somos capazes de pensar na medida em que toleramos as frustrações. A partir do trabalho dos Doutores da Alegria com crianças hospitalizadas e sob a teoria psicanalítica de Bion, "Capacidade Negativa", nos debruçamos sobre possíveis cruzamentos entre riso, alegria e pensamento. Riso e alegria são emoções que permitem passagens, certa compreensão. Acontecem, às vezes, de maneira plural, no encontro com o outro; são também formas de olhar para o mundo, para si, uma maneira de abrir sentido para a vida. Talvez só o ser humano tenha capacidade e crescimento emocional para o paradoxal, para suportar a ambiguidade, a indefinição. É aí que o riso e a alegria - dos Doutores da Alegria -, habitam e florescem. Somos finitos, mas temos familiaridade, de maneira inexplicável, com o infinito. É nessa familiaridade que as perguntas aparecem, no desejo de "desvendar? o misterioso, o belo, o mágico. Para compreendermos o riso e a alegria - e também para rir - temos que acolher o paradoxo. Quanto mais suportarmos o negativo, a dúvida, a incerteza, a luz e a sombra, a dor, a perda, o ridículo, maior será nossa capacidade de rir. O ser humano é movimento, trânsito, lugar de instabilidade, é incompletude. Com a ideia de "alegria pensante' queremos apreender o riso, a alegria e a capacidade psíquica que lhe é afim. Só ri, na modernidade líquida, quem conquistou e é capaz de suportar o paradoxo, o negativo. Tentamos compreender isso a partir de algumas aproximações entre antropologia e psicanálise / Abstract: To W. R. Bion, an english psychoanalyst, thinking is different from knowing; thinking is "thinking the emotions" and we are only capable of thinking as we tolerate the frustrations. From the work conducted by Doutores da Alegria (Doctors of Joy) with hospitalized children and under Bion?s psychoanalytic theory, the 'Negative Capability', we have paid close attention to possible intersections between laughter, joy and thought. Laughter and joy are emotions that allow changes, some understanding. They sometimes happen differently in the encounter with the other; they are also ways of looking at the world and at ourselves, a way to open meaning for life. Perhaps only humans have the capacity and the emotional growth for the paradox, to bear the ambiguity, the vagueness. That is where the laughter and joy - of the Doctors of Joy - live and flourish. We are finite, but we have familiarity, inexplicably, with the infinite. It is in this familiarity that questions arise in the desire to 'unravel' what is mysterious, beautiful, and magical. To understand laughter and joy - and to laugh - we have to embrace the paradox. The longer we endure the negative, the doubt, the uncertainty, the light and the shadow, the pain, the loss, the ridiculous, the greater our ability to laugh will be. The human being is movement, transit, place of instability and incompleteness. With the idea of ' thinking joy' we want to apprehend laughter, joy and the psychic ability that is related to him/her. In the liquid modernity, only those who have conquered and are capable of bearing the paradox, the negative, are able to laugh. We try to understand it from some links between anthropology and psychoanalysis / Doutorado / Ciencias Sociais / Doutora em Ciências Sociais

Mémoire en recherche-création / En première partie, l’essai étudie la notion de capacité négative telle qu’entendue par John Keats dans ses correspondances du début du XIXe siècle, désignée comme la capacité de « demeurer au sein des incertitudes, des Mystères, des doutes, sans s’acharner à chercher le fait & la raison ». À partir de cette notion, Wilfred R. Bion présente, cent cinquante ans plus tard, une théorie du « langage de l’Accomplissement » en réponse au caractère ineffable de l’expérience psychanalytique. Ces orientations théoriques, puisées à la fois dans la critique littéraire et la psychanalyse, servent ensuite à l’analyse du recueil « Emprunter aux oiseaux ». Ouanessa Younsi y fait l’état d’un rapport entre le « je » poétique et sa grand-mère, atteinte d’Alzheimer. Là où la démence force une rupture du sens dans le langage, l’écriture de Younsi opère une transformation du non-dit dans une éthique de l’accompagnement. La capacité négative permet ainsi une appropriation esthétique de l’étiquette du care à laquelle on attribue l’autrice. En deuxième partie, je propose une pratique d’écriture par la capacité négative, avec l'incertitude à la fois comme problème et moteur de création. En tant que résidente en psychiatrie, mon projet poétique est d’investir les canaux clandestins me reliant aux patients. Soixante-cinq poèmes en vers libres et en prose confrontent le problème d’acquisition de l’espace thérapeutique, à savoir comment employer les mots et comment habiter la relation d’aide. / The first part of the essay examines negative capability as a term mentioned by John Keats in his correspondence from the beginning of the 19th century, described as “when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason”. Inspired by this notion, Wilfred R. Bion develops, one hundred and fifty years later, the “language of Achievement” theory in response to the ineffable quality of the psychoanalytic experience. These theoretical orientations, drawn from both literary criticism and psychoanalysis, are then used to analyze « Emprunter aux oiseaux ». In her poetry book, Ouanessa Younsi describes the relationship between the poetical subject and her grandmother, who suffers from Alzheimer's disease. As dementia breaks the usual meanings of language, Younsi's writing transforms the untold by the means of an ethical process of companionship. Negative capability thus allows for an aesthetic revision of the care label attributed to the author. For the second part, I suggest a negatively capable practice of writing, framing uncertainty both as a problem and a driving force for creativity. As a resident in psychiatry, my poetic project consists in investing the clandestine channels connecting me to patients. Sixty-five poems in free verse and prose confront the problem of defining the therapeutic space, namely how to use words and how to inhabit the caring relationship.

Den här uppsatsen undersöker poeten Anna Greta Wides verk, och hur hon i dessa diskuterar den kristna trons förutsättningar, möjligheter och uttryck. Med Wilfred Bions begrepp Language of Achievement (Landvinningens Språk), ett språk som möjliggörs genom att stå ut med paradoxer, ovisshet och frustration, diskuteras hur Wide skildrar balanspunkten mellan att tro och att inte tro. Uppsatsen visar hur Wide målar upp den här punkten som en eftersträvansvärd men krävande plats, och hur hon söker lägga bort enkla svar, etablerade uttryck och ett färdigt språk för att ge något nyare eller ärligare en möjlighet att komma till uttryck.

Includes bibliographical references (leaves 119-131) / Text in English with summaries in English and Afrikaans / There are certain influences from the eighteenth and nineteenth century English and German romantic Zeitgeist that can be discerned in Hans Christian Andersen’s fairy tales. The role of the imagination stands out as a particularly dominant notion of the romantic period as opposed to the emphasis on reason during the Enlightenment. It is this romantic influence that Andersen’s tales especially exemplify. For him the imagination is transcendent – one can overcome the mystery and hardship of an earthly existence by recasting situations imaginatively and one can even be elevated to a higher, spiritual realm by its power. The transcendent power of the imagination is best understood by viewing it through the lens of negative capability, a concept put forward by romantic poet, John Keats. The concept implies an “imaginative openness” to what is, which allows one to tolerate life’s uncertainties and the inexplicable suffering that forms part of one’s earthly existence by using the imagination to open up new potential within trying circumstances. In selected fairy tales, Andersen’s child protagonists transcend their circumstances by the power of their imagination. In other tales, nature is instrumental in this imaginative transcendence. The natural world conveys spiritual truths and has a moralising influence on the characters, bringing them closer to the Ultimate Creator. This follows the philosophy of German Naturphilosophie, as well as that of English romantics like Coleridge and Wordsworth, for whom nature functions as a portal to the spiritual world. The concept of the “sublime” underpins this philosophy. If nature is viewed through an imaginative, instead of an empirical lens, it becomes the means by which the temporal world can be transcended. It is a message of hope and as such is in keeping with Andersen’s self professed calling as visionary who uses his art to uplift mankind. In this he is the ultimate romantic hero or outsider who, while standing on the periphery of society, observes its shortcomings and feels called upon to show the way to a better world. / Sekere invloede van agtiende- en negentiende eeuse Engelse en Duitse romantisisme kan in Hans Christian Andersen se feëverhale bespeur word. Veral die rol van die verbeelding staan uit as ‘n dominante invloed van romantisisme, in teenstelling met die laat sewentien- en vroeë agtiende eeuse fokus op rasionaliteit. Dit is hierdie romantiese invloed wat Andersen se verhale veral versinnebeeld. Vir hom is die verbeelding transendentaal – ‘n mens kan die misterie en swaarkry van jou aardse bestaan oorkom deur situasies deur die oog van die verbeelding te bejeën en kan selfs deur die mag van die verbeelding opgehef word na ‘n hoër, meer spirituele vlak. Die transendentale mag van die verbeelding kan beter begryp word wanneer dit deur die lens van “negative capability” gesien word. Hierdie konsep is deur die romantiese digter, John Keats, voorgestel. Die konsep impliseer ‘n verbeeldingryke openheid in die aangesig van aardse onsekerheid en swaarkry, wat die mens uiteindelik in staat stel om nuwe potensiaal in moeilike omstandighede raak te sien. In uitgekose feëverhale, oorkom Andersen se kinderprotagoniste hul moeilike omstandighede deur die mag van die verbeelding. In ander verhale is die natuur deurslaggewend in dié transendentale verbeeldingsreis. Nie net dra die natuur geestelike waarhede oor nie, maar dit het ook ‘n moraliserende invloed op die karakters, wat hulle nader aan ‘n Opperwese bring. Dit herinner aan die Duitse Naturphilosophie, asook die sienswyse van Engelse romantikusse soos Coleridge en Wordsworth, vir wie die natuur ‘n deurgangsroete na die geestelike wêreld is. Die idee van die “sublime” is onderliggend aan hierdie filosofie. As die natuur deur middel van die verbeeldingslens, in plaas van deur ‘n empiriese lens bejeën word, kan dit ‘n manier word om die aardse te oorkom. Dit is dus ‘n boodskap van hoop wat in lyn is met Andersen se selfopgelegde taak as profeet wat sy kuns gebruik om die mensdom op te hef. In hierdie opsig is hy die absolute romantiese held of buitestaander, wat, ofskoon hy aan die buitewyke van die samelewing staan, tóg tekortkominge raaksien en geroepe voel om die weg na ‘n beter wêreld te wys. / English Studies / M.A. (English)