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many choose to do (Kandel, 2012) as seemingly in the interest of the economy of words. The brain, the mind and the self are three distinct and different entities. The brain is an organ which generates the mind. The mind is a concept of thought and feeling which encompasses the world. The self is the person who exists in the world and with other persons. These three entities should not be collapsed into one. In words of Goldberg (2015b, oral communication with Eva Papiasvili):, “Imagine, if you will, a person who enrolls in the business school at Harvard. He or she is in the business school but may rarely be physically present in the building that houses the school of business. The parents of the imaginary student come to visit in order to see the university that their son or daughter attends. They are shown the administrative building, the library along with the business school but one innocent question seems to baffle their tour guide. The mother of our student wishes to know where the university is and can only be told that the university is both everywhere and more. Harvard is neither a mere collection of buildings or at all capable of being located. It is something akin to an idea just as the mind and the self are neither fixed nor bounded. Harvard means different things to different people very much as do object relations”. (See also entries TRANSFERENCE, SELF PSYCHOLOGY) V. Be. The Rise of Proposed “Third” Models Of Psychic Functioning On both sides of the Atlantic, French analysts (Brusset, 1988, 2005, 2006, 2013) have adopted the term “The Third Model” (‘Le Troisième Topique’) to retrospectively assemble under one metapsychological rubric the work of a number of post-Freudian authors on the role of the object in the development of the psychic apparatus. The designation #3 refers to the fact that this model has been progressively elaborated by various leading thinkers who have felt the need to add the relationship to early caretakers as prerequisite to the attainment of a psychic apparatus capable of operating according to one or the other of the two Freudian models of the psychic apparatus: The first being the topographical one (Freud 1900) of a division into consciousness, unconsciousness, and preconsciousness, each with their separate rules of operation; The second Freudian model (1923, 1926), the structural model, divides the psychic apparatus into three fields: id, ego, and superego. Implicit in Freud’s earlier elaborations is that the subject is somewhat aware of drive as a part of himself and that he has been forced to repress it as defence against the unacceptable (to the ego) nature of this drive. The second model proposes a far more ambiguous situation in which even in the ideal conditions of a clear internal differentiation of the psychic apparatus, significant portions of the ego and superego remain unconscious and the id is filled with material which has never become conscious. Freud’s latter writings struggle with the theoretical and technical implications of these discoveries. Nevertheless, the claim that both models represent “one person” is defensible. Both Freud’s models depict neurotic illness as a mind at war with itself rather than at war with the outside world. Already in “Studies on Hysteria” (Freud, 1893-1895) describes women who fell ill after becoming the subject of an “unacceptable” thought, one deeply at odds with their moral ideals or pride. In these women, and without recourse to outside help, the
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