It Is Better To Loose Someone but Keep Memory

In certain cases, there have been normal phenomena that could affect people both mentally and physically. Accidents happen and can also lead to memory loss, and even one may lose someone, but the main thing is to remember to update the events that have taken place so that one can know the cause and how to fix the relevant problem. When life is impacted by illness or by a loss of death, those affected experience some psychological injuries that may impact on their systems i.e. lead to memory lapse, panic and also some health impact.

People always need to accept the circumstances and try to refresh memories. In trying to put this issue into perspective, Freud came up with many theories and narratives to contextualize his ideology as it will be outlined below. Freud is commonly known for his diverse and in-depth analysis of the symbolic meaning and interpretation of dreams, and also deals with the concept the unconsciousness and in particular the idea of repression and unconscious conflict. The language of conscious, preconscious, and unconscious resonates from the late 19th century and has fascinations with the hidden realms of the unseen and the unknown (Cooper-White 322).

Freud’s theory inculcated the principle that it is the unconscious person, which exposes the true feelings, emotions, and thoughts of an individual. Therefore, one expounds on the issues and facts that might come up in his or her mind simultaneously. Freud’s first conceived of conscious, preconscious, and unconscious as mental regions laid out horizontally along a line or plane separated by a fence like a barrier functioning like locks in a dam. He further likened it with a vertical pull of the unconscious to the downward or inward pull of gravity. He was trying to articulate that the concept of the mind is wider than that of consciousness. In the same kind of way in which the gravitational force of a heavenly body extends beyond its range of luminosity (Cooper-White 322-323).

He also averred that there are techniques that can be used to understand this concept of the unconscious, for example, dream analysis. He believed in his nightmare analysis theory that illusions allow us to explore the unconscious (Cooper-White 320). In one of his papers, The dynamic of transference, 1912 Freud employed the language of a heroic military struggle to describe the psychoanalytic process. The conflict became staged between three pairs of opposites; doctors’ vs. patient, intellect vs. instinct, and recognition vs. striving discharge. Psychoanalysis becomes a major battleground with which Freud believed that was a victory that he must win.

These theories by Freud have been tested by different psychoanalytic schools of thought who are trying to articulate the factors that are impeding them from buying Freud’s ideology. The major challenge is the psychic conflict in Freud’s theory of conscious and repression. The concept of repression increasingly relied on drive theory to explain why mental contents had to be removed from conscious awareness. This was a byproduct of the psychological conflict. Objective relations theory and the new relational school of American external affairs are leading the charge to reject the centrality of the concept of repression for models that might be understood more horizontally (Cooper-White 324-325).

The second major challenge that is experienced while trying to accept Freud’s idea is self-psychology. That comes from the concept of the “vertical split“, born not from oedipal conflict but a more primitive narcissistic splitting of reality based on preoedipal experience. Kohut majorly articulated that. He described two separate analysis of the same patient who was a socially isolated young man who presented with narcissistic traits and an unusually close peer-like relationship with his widowed mother. They lived together. The first analysis was conducted along classical structure line, framed the patient’s pathology regarding unconscious conflict and defense. The second study which was separated after five years applied Kohut’s concept of self-psychology. In the second analysis, difficulties were no longer interpreted regarding repression of conflictual aims (Cooper-White 328).

Everyday consciousness itself is more complex and multiple than our 19th century informed models of mind that suggest that domains hitherto referred to as preconscious and unconscious may not be deeper in the psyche but merely other states that become accessible under conditions different from everyday activity. Another implication is that it is also turning out to be less comfortable to us than the notice of plumbing a single, vertically drilled well deeper and deeper into the territory labeled “the unconscious.” As distinguishing, as that notion is it not more manageable in some sense than the idea that the mind is more disparate than most of us thought (Cooper-White 325).

A theology of multiplicity like any of this, would under certain circumstances fall under the realms of arbitration and disconnection from the body. In some postmortem constructions, cyberspace has been posited not only as a metaphor for the human kind but for divine. It becomes a significant implication that can bring division currently. These are the issues affecting the pastoral theology and possibly the major consequences that need to receive addressing. It is evident that keeping up with the memory is what the expectation of as all is. The most important virtue, even better than actual, loses a life.