Mancia M, Longhin L
Int J Psychoanal. 2000 Dec;81 Pt 6:1197-211. doi: 10.1516/0020757001600499.
The authors assess the significance of the rediscovery of Kant's philosophy of mind, which in their view offers valuable insights into the basis of conscious and unconscious mental life, protomental structures and the organisation of the internal world. They draw attention to the importance of distinguishing between brain culture, as represented by the neurosciences in particular, and mind culture. The process of internalisation begun by Kant is stated to have been continued by present-day psychoanalysis, whose theories furnish some additional categories of the intellect. The ideas of Bion and Money-Kyrle are considered in the light of Kantian philosophy. The authors show how Kant's revolutionary shift from enquiring into things to enquiring into our mode of knowing them implied that the objects of experience were determined by the transcendental functions of the mind, seen as a priori elements. Space and time as pure intuitions, together with the categories of the intellect organised by the 'I think', were held by Kant to make knowledge possible. Noting that the unconscious is not to be equated with the Kantian noumenon, the authors contend that Kant's epistemology can help psychoanalysis today to reflect on the epistemic status of its own referent, the conscious and unconscious mind, as well as of its procedures and predicates.
作者们评估了康德心灵哲学重新被发现的意义，在他们看来，这为有意识和无意识的精神生活基础、原初心理结构以及内心世界的组织提供了宝贵的见解。他们提请人们注意区分以神经科学为代表的大脑文化和心灵文化的重要性。作者们指出，康德开启的内化过程由当代精神分析学延续下来，其理论提供了一些额外的智力范畴。本文从康德哲学的角度对拜昂和蒙尼 - 凯尔的观点进行了探讨。作者们展示了康德从探究事物到探究我们认识事物的方式这一革命性转变意味着经验对象是由心灵的先验功能所决定的，这些先验功能被视为先验要素。康德认为，作为纯粹直觉的空间和时间，连同由“我思”组织起来的智力范畴，使知识成为可能。作者们指出，无意识不能等同于康德的本体，他们认为康德的认识论有助于当今的精神分析学反思其自身所指对象（有意识和无意识的心灵）以及其程序和谓词的认知地位。
