only one form of research exists, namely, the type of empirical-quantitative psychoanalytic research that conforms to the classical natural sciences. On closer inspection, this is a peculiar reoccurrence of an outdated and problematic notion of “unified science” (Einheitswissenschaft) (see e.g. Hampe, 2003; Leuzinger-Bohleber, Dreher, & Canestri, 2003; Leuzinger-Bohleber, in press), a simplification of the complexities of research in the knowledge societies (see e.g. Weingart, 2002). Instead, considered epistemologically, a plurality of theories, scientific experiences, methods and concepts of investigation now predominate in most contemporary scientific disciplines, including psychoanalysis. As discussed in previous papers, according to our concept of the plurality of sciences originating in the various concepts of experience, by positioning itself in this way, psychoanalysis is by no means isolated but has similar concerns to other contemporary sciences, all of which have sought to explain to the other the special character of their discipline, to initiate dialogue and, at best, to promote interdisciplinary collaboration. The idea of a unified science which, full of enthusiasm and persuasive power was initially declared in German Idealism, and later in a different form, in logical empiricism has turned out to be untenable (see e.g. Leuzinger-Bohleber & Bürgin, 2003, pp. 12-13.) ‘Like all euphoria, the notion of a philosophical unified science was not a permanent one: it passed. At this point I only wish to state that I am unaware of any serious representative of philosophy of science who still cultivates the notion that a phenomenon such as a unified science exists’ (Hampe, 2000, p. 28). The sciences have instead become more subtly diversified. The distinctions between the natural sciences and the humanities as elaborated by Dilthey at the end of the 19th century now no longer serve to sufficiently delineate the diversity of contemporary scientific disciplines. Thus, the impossibility of a unified theoretical concept for all these sciences has become increasingly evident. A theory of science which could equally well apply to mathematics, physics, biology, psychology, sociology, archaeology, history and philology let alone to medicine, jurisprudence and theology does not exist. We are indeed confronted with a state of ‘plurality in the sciences. As summed up by an expert on the philosophy of science, Michael Hampe (2002): ‘Firstly, plurality in the sciences not only means plurality of subjects, but, secondly, also scientific forms of theory. Thirdly, these different forms of theory produce a pluralism of scientific experience. The plurality of scientific experience is possible by trying to discipline our everyday experience. The quality of experience, its importance with respect to precision, completeness etc. are thus acknowledged values. In the individual sciences the pluralism of these different epistemic values (‘Erkenntniswerte’) is realized in different ways, and in each science special methods were developed in order to ensure that the precision, completeness, level of contrast etc. as uniquely defined by each science could be developed step by step. Therefore, above all else, plurality in the sciences means a plurality of theories, a plurality of experience, and a plurality of epistemic values (‘Erkenntniswerte’) and, lastly, a plurality of methods’ (p. 33). In keeping with challenging epistemic considerations, it would seem appropriate to describe the distinctive feature of psychoanalysis as a “specific scientific discipline of the unconscious” (spezifische Wissenschaft des Unbewussten) – a discipline which, over the foregoing 100 years of its history, has developed a range of highly advanced research methods for investigating the specific object of its research, namely, unconscious conflicts and fantasies. Hence, as is the case with many other scientific disciplines, contemporary psychoanalysis comprises a plurality of theories, methods of clinical treatments as well as a plurality of research. These will be discussed below. I would now like to provide a brief outline of this point by way of a diagram of clinical and extra- clinical research in psychoanalysis, which I have developed in another paper. To avoid floundering in abstractions, I refer in my plea for the creative use of a broad spectrum of possibilities for psychoanalytic research, to current research projects of the Sigmund-Freud-Institute in Frankfurt
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