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My exposure to very diverse cultural phenotypes of the same Genus Homo had an early impact upon the formation of my mental landscapes. Repeated experiences with African wildlife furthered my curiosity about what mind is and about the connectedness among separate species. In the middle seventies I began to systematically analyze the structure of my brain/mind complex -- as I used to label it to myself at that time. I did not see the significant advantage of studying the mind of others -- or the brain of others -- deprived of their own subjectivity, if indeed I was gifted with a "sentient" brain. It appeared to me that the concept of "my brain" as an object of study under some sort of formaldehyde (read also experimental psychology) was pretty naive. Either I "had" a brain capable of analyzing brain function that included foremost my own , or I did not have a brain able to analyze brain function, either mine or of other subjects. Furthermore I did, at those early times, come to the strong suspicion the the term "my brain" was moderately oxymoron. If I had a sentient brain then the proper way of looking at myself was "I-the "brain". The owner of the "my brain" was too dualistic to be acceptable by me, in the face of the data at my disposal. Rather, I then began to suspect that the Self (i.e. Vincenzo) was simply an interactional structure used by "I-the-brain" to achieve a phenotypic identity and recognition in the world of others as well as internally: an identification tag of sort. I then began to systematically and routinely probe at my inner structure and workings. Concept as my (metaphorical) VIT (very rapid thinking) and RT (relational thinking) that I describe in details in "Landscapes In My Mind" began to emerge and to assume stable consistency. Such rigorous training enriched my detection of my own subjective world. The very rich material offered by my psychotherapy practice presented some sort of intersubjective validation. I am still of the strong idea that "when a science of the mind is unwilling to accept the centrality of subjectivity and its major role in delivering information about mental events, then that science is dead in the water. Mental states cannot be grasped, and therefore understood, without being observed and communicated from an internal perspective and experience." I have also come to respect the knowledge and wisdom of non human minds and to strongly suspect that the simplification that we humans use toward other life forms simply indicates our ignorance and our instinctive tendency to use an exclusively anthropomorphic yardstick.


More Illustrations:

The Three Main Libraries of Knowledge

The Psychological Phase-Space

The Pathological Attractor System

The Disease Illness Spectrum

The Trilingual Perspective of Treatment


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