[Vital contact with reality].

From the standpoint of existential phenomenology, the contact with reality lies in the very phocus of theory, being closely related to another basic conception: that of being-in-the-world. In order to ratify those conceptions, the author reviews some concepts imported from Kurt Lewin's Field Theory, among which: a) vital psychological space, embedding the subject and in close interchange with him; b) intrapsychic regions, having, to a certain extent, autonomous functions, but being related to each other and integrated into the higher unity of the subject. As both systems are interdependent, any modification of the equilibrium of one of them reverberates into the other's, and changes the general conditions of both of them. Reviewing, at the same time, Minkowski's views on schizophrenia, the author sets forth the production of an inner world that becomes autonomous and possesses a degree of reality that overwhelms the true outer world. There is not only the splitting from reality, but the creation of a whole fantastic field, in which the individual participates with all his vital availability. Both views lead to a similar contention: that in some pathological states, the primal link man-real world, is replaced by a new inner correspondence, focused on the imaginary and having effects similar to those of the real world.

[Oedipus tragedy]. / La tragedia de Edipo

Taking into account Paul Ricoeur's theories, two possible hermeneutical positions in front of Oedipus' drama are considered. One is to view it as a fatalistic destiny, bred into the darkest incestuous trends any infant is fighting against, and leading to unavoidable stigmata of everlasting nature. The other is to conceive it as the response to present naked truth, resulting from deep reflexion in order to attain real consciousness of oneself. The former is the "backwards conception", having its own limitations, in its very being buried into the past. The latter, having its projections forward, centers on anguish and anxiety aroused by consciousness of oneself, seeked by the alert responsible mind, able to afford reality and truth with all their thorough implications. The author's existential position embraces the secon conception which had been already exposed by Sophocles in Oedipus in Colonna. The dialectics are set between seeing and knowing. Tiresias is blind, but he can see, because he can afford truth, and its consequence, guilt. Oedipus must fight to attain the possibility of knowing, and must go into the ordeal of losing his eyes, as the only way to reach true self realization, through facing truth and bearing anguish.

La tragedia de Edipo / [Oedipus tragedy]

Taking into account Paul Ricoeur’s theories, two possible hermeneutical positions in front of Oedipus’ drama are considered. One is to view it as a fatalistic destiny, bred into the darkest incestuous trends any infant is fighting against, and leading to unavoidable stigmata of everlasting nature. The other is to conceive it as the response to present naked truth, resulting from deep reflexion in order to attain real consciousness of oneself. The former is the [quot ]backwards conception[quot ], having its own limitations, in its very being buried into the past. The latter, having its projections forward, centers on anguish and anxiety aroused by consciousness of oneself, seeked by the alert responsible mind, able to afford reality and truth with all their thorough implications. The author’s existential position embraces the secon conception which had been already exposed by Sophocles in Oedipus in Colonna. The dialectics are set between seeing and knowing. Tiresias is blind, but he can see, because he can afford truth, and its consequence, guilt. Oedipus must fight to attain the possibility of knowing, and must go into the ordeal of losing his eyes, as the only way to reach true self realization, through facing truth and bearing anguish.

El contacto vital con la realidad / [Vital contact with reality]

From the standpoint of existential phenomenology, the contact with reality lies in the very phocus of theory, being closely related to another basic conception: that of being-in-the-world. In order to ratify those conceptions, the author reviews some concepts imported from Kurt Lewin’s Field Theory, among which: a) vital psychological space, embedding the subject and in close interchange with him; b) intrapsychic regions, having, to a certain extent, autonomous functions, but being related to each other and integrated into the higher unity of the subject. As both systems are interdependent, any modification of the equilibrium of one of them reverberates into the other’s, and changes the general conditions of both of them. Reviewing, at the same time, Minkowski’s views on schizophrenia, the author sets forth the production of an inner world that becomes autonomous and possesses a degree of reality that overwhelms the true outer world. There is not only the splitting from reality, but the creation of a whole fantastic field, in which the individual participates with all his vital availability. Both views lead to a similar contention: that in some pathological states, the primal link man-real world, is replaced by a new inner correspondence, focused on the imaginary and having effects similar to those of the real world.

La tragedia de Edipo / [Oedipus tragedy]

Taking into account Paul Ricoeurs theories, two possible hermeneutical positions in front of Oedipus drama are considered. One is to view it as a fatalistic destiny, bred into the darkest incestuous trends any infant is fighting against, and leading to unavoidable stigmata of everlasting nature. The other is to conceive it as the response to present naked truth, resulting from deep reflexion in order to attain real consciousness of oneself. The former is the [quot ]backwards conception[quot ], having its own limitations, in its very being buried into the past. The latter, having its projections forward, centers on anguish and anxiety aroused by consciousness of oneself, seeked by the alert responsible mind, able to afford reality and truth with all their thorough implications. The authors existential position embraces the secon conception which had been already exposed by Sophocles in Oedipus in Colonna. The dialectics are set between seeing and knowing. Tiresias is blind, but he can see, because he can afford truth, and its consequence, guilt. Oedipus must fight to attain the possibility of knowing, and must go into the ordeal of losing his eyes, as the only way to reach true self realization, through facing truth and bearing anguish.

El contacto vital con la realidad / [Vital contact with reality]

From the standpoint of existential phenomenology, the contact with reality lies in the very phocus of theory, being closely related to another basic conception: that of being-in-the-world. In order to ratify those conceptions, the author reviews some concepts imported from Kurt Lewins Field Theory, among which: a) vital psychological space, embedding the subject and in close interchange with him; b) intrapsychic regions, having, to a certain extent, autonomous functions, but being related to each other and integrated into the higher unity of the subject. As both systems are interdependent, any modification of the equilibrium of one of them reverberates into the others, and changes the general conditions of both of them. Reviewing, at the same time, Minkowskis views on schizophrenia, the author sets forth the production of an inner world that becomes autonomous and possesses a degree of reality that overwhelms the true outer world. There is not only the splitting from reality, but the creation of a whole fantastic field, in which the individual participates with all his vital availability. Both views lead to a similar contention: that in some pathological states, the primal link man-real world, is replaced by a new inner correspondence, focused on the imaginary and having effects similar to those of the real world.