Psychoanalysis invites us to radically embrace the unknown, the unknowable and not yet known to come into being as lacking human subjects.
This is a lifelong challenge, requiring that we also recognize subjectivity in others, human and non-human, whether we happen to love them or hate them. But perhaps even worse is when we are completely indifferent to an other and their existence does not seem to matter at all.
We conceptualize that we shape and are shaped by our environments, but we often stop at the level of the nuclear family or the school, perhaps only recently trying as a discipline to include “the social” and “the cultural.” At the IDP, we go even further to broaden the borders of what we call “the sociocultural” to incorporate dominant and oppressed (or suppressed) eco-cultural systems. If marginalized races and cultures in our society are justifiable given significance, can we thereby deem the cultures of dolphins or chimpanzees as threatened as well, and worthy of our attention? Thinking about democracy as the “good of the all,” at the IDP we strive to adopt an inclusive vision of the common good and holistic understanding of the reciprocal spheres of influence upon our psyches.
Our embodiment as human mortals means that we must contend with the elements, what we take in and what we give out. Why should toxicity be limited to alienating projective identifications in our human interpersonal lives? Pollution is both material and spiritual. In wars, we often acknowledge that the underlying motivation is ideological and material, i.e., the desire to dominate or extinguish a rival group’s religio-cultural system of thought and praxis, to take their cultural-natural resources for our own selfish gains. Alongside the ravaging effects on people’s psyche-soma, there are those on the earth, its flora and fauna, which belong to no-one. To be a psychoanalyst is to think and speak about what harms are being perpetrated from all sides, to bring the dark side from within and from without into the light.
Perhaps it is the disruption of the psyche by the spirit (our unconscious core), which Willy Apollon describes as the trauma of being human or real castration, that constitutes the wildest dimension that we dare to explore in psychoanalysis. In doing so, part of the risk is not knowing which parts of us (inside and outside) will live and which ones will die.



