Existentialism . and . Psychology

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Two Axes of Consciousness

Consciousness is always changing ; sometimes the changes are slow and barely noticeable, and at other times they are rapid. Any realistic theory of consciousness has to incorporate the element of time. However, time is defined by its relation to that which does not appear to change. In my ideas on consciousness I use two axes as the framework of theory. One axis is a dynamic perspective on reality, and the other one is a static perspective on reality.

Now I introduce a couple of concepts from semiology
as a means of expressing my ideas.

When any aspect of the linguistic sign is examined using a perspective of time, such as how the sign actually evolved in history, this examination is termed ‘ diachronic ’. When any aspect of the sign is examined in its present state, without regard to how it became the way it is, this examination is termed ‘ synchronic ’.

For example : if today I look up the present arrangement of teams in the football league, the way that they are grouped into a table, I see a synchronic comparison. Whereas if I follow the teams every week then a diachronic comparison unfolds (because I see the way in which the teams continually change their order in the table).

In my reading on semiology I came across the choice of functional versus causal views on reality. Now causes have a time factor and so are diachronic ; functions are synchronic (independent of time). In addition, causes are static (a cause produces the same effects whenever it is activated), whilst functions are dynamic. Now I could use these terms to define the difference between the existential and the psychological perspectives that I use.

The causal view is the psychological perspective.

The functional view is the existential perspective.

Existentialism takes the person as he is now,
ignoring how he came to be – this is the synchronic view. The psychological factors that the person prefers to respond to are those of free will and choice.

Psychology takes the person as he has become,
since it is his own history that is important for determining how he is now – this is the diachronic view. The history of the person has helped to produce his present reality. So the psychological factors that have the greatest effects on him are those of determinism (or karma).

In general, if we examine the main psychological factors – beliefs, attitudes, values, etc – operating on a person, then we can assign them into two categories. The factors that are flexible (that is, accepted by choice) can be assigned to his existential perspective. Whereas those that are fixed and inflexible can be assigned to his psychological perspective.

A Digression on Karma

What does it mean?
There are several forms of determinism : some are rigid (such as the social class that a person is born into), whilst others can be more variable (such as the effects of childhood conditioning). I need a general-purpose term which can incorporate any or all forms of determinism. The Indian term ‘ karma ’ is ideal for my purpose.

Overall, karma is the effects of a person's behaviours, actions, and thinking. The most important way to understand the concept of karma is that it is the effects of the fixed ideas, beliefs and attitudes that the person carries with him through life (and lifetimes!) : these aspects of character help to generate a person’s actions and behaviours.

The metaphysical connotation of reincarnation is why I prefer the term ‘ karma ’ to ‘determinism ’. Karma implies influences that have shaped our character from past lives on Earth. If the reader dislikes such metaphysics, then he / she can simply use the term ‘determinism ’ wherever I use the term ‘ karma ’.

However, my use of the term ‘ karma ’ is more inclusive, and therefore slightly different, from Indian use. The reason for this is that Indian spiritual and philosophical theories do not show much understanding of the subconscious mind - and the subconscious mind is home to a specific form of determinism, that of abreaction. [¹]

Karma has two forms. One form relates to the person's behaviour and fixed beliefs (that is, beliefs which have formed his character) ; whatever the person does produces an effect. The other form relates to the mental processes, particularly to the subconscious mind ; when this is active, the person's mental states oscillate in a dialectical way. [ See appendix ]

Abreaction is a dialectical process, and so relates to the dialectical form of karma. The other form of karma is a relative one, and includes everything that is not caused by abreaction.

Now I return to the two axes of consciousness. The static axis relates to the person's fixed beliefs and attitudes, or those aspects of himself that have become more or less rigid over the process of time. The person is usually unwilling to change these aspects, and so they indicate the influences of determinism from the subconscious mind. The dynamic axis relates to the ego, or personality, or that aspect of a person which uses the conscious mind.

The static and dynamic axes can be denoted as :

Psychological reality is that of determinism / karma.
- static and rigid

Existential reality is that of free will and the ego.
- dynamic and changeable

Determinism and Freewill

In order to place the traditional philosophical issue of determinism versus free will on a realistic footing, it is necessary to think of them as being on different axes of reality. So my theory of consciousness has two axes to it : one axis embraces all the issues associated with determinism, and the other axis all the issues associated with free will.

By assuming that consciousness is binary in its form, I can solve problems that appear to be insoluble within a viewpoint based on the unity of consciousness.

This binary nature of consciousness can be approached from several angles.
For example :

Normal consciousness versus subconsciousness/unconsciousness.
Determinism versus free will.
Objectivity versus subjectivity.
Individual identity versus social identity.
Mind versus matter.
Being versus Becoming.

My ideas on consciousness attempt to meld these differing angles into a coherent theory. This is only possible when the theorist is both a psychologist and a philosopher.

I consider consciousness to be a binary arrangement. It consists of a static psychological structure (karma, or fixed beliefs) plus an idealistic, dynamic perspective on life (the ego). Meanings, values and choices arise from the interplay of idealistic perspective with static structure. Static structure relates to the social side of consciousness, in its social relationships. Idealistic perspective is personal and dynamic.

The dynamic perspective delimits what is conceivable.
The static structure delimits what is possible.

Determinism is either (a) diachronic, when it is produced over time, or (b) dialectical, when it is the product of abreaction. Since the content of the dialectical process is the person's fixed beliefs and values, both forms of determinism interact with each other.

The full picture of determinism is that it is diachronic and dialectical.
Whereas free will is synchronic, an aspect of the ego.

The individual meshes together free will and determinism, the synchronic and the diachronic, under the influence of his social situation. The particular formulation arrived at is constrained by the individual's pattern of anxiety. The anxiety puts limits on what is conceivable and what is possible.

Effects of Therapy

This characterisation of consciousness as ego (dynamic) and karma (static) is valid whilst the person is not interested in understanding his / her psychological and relationship problems. The person accepts or is resigned to his / her life, with all its difficulties.

If, however, he / she goes into psychological therapy (such as counselling and psycho- analysis), then the characterisation tends to reverse. To understand this, we need to recognise that psychological change unsettles us. We need a base of stability and familiarity in order to adjust to the unknown effects of change.

Normally the ego is dynamic and karma is static. When, however, we go into therapy and begin to change our fixed beliefs, values, interpretations of our past, etc, then the ego needs to be stable. Whence we find that the psychological perspective becomes dynamic and the existential perspective becomes static – the reverse of our normal disposition.

The number in brackets at the end of the reference takes you back to the paragraph that featured it. The addresses of my websites are on the References & Links page.

[¹]. See also article "The Flow of Thought " for the interaction between abreaction and dialectics.
My theory of abreaction is presented on all my psychology websites : The Strange World of Emotion, The Subconscious Mind, and Discover Your Mind. [1]

Copyright © 2002 Ian Heath
All Rights Reserved

The copyright is mine, and the article is free to use. It can be reproduced anywhere, so long as the source is acknowledged.

 

Ian Heath
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www.relative-mindmatter.co.uk

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