Inquiry To San Francisco Victimization Unit about incident 5/12/18 San Francisco :

Inquiry about incident 5/12/18 San Francisco

paul goree <goreegoree2013@gmail.com>

Tue, Aug 28, 11:26 AM

to victimservices

Hello

My name is Paul Dewitt Goree. On 5/12/18 at 11:20 PM at the intersection of 6th Street and Harrison, a white BMW ran through a red light and as I was crossing the street, hit me and proceed to run over me. The police and ambulance arrived and I was taken to General Hospital. The police arrived at the hospital and gave me a form to take to the Attorney General.

I now live in Los Angeles and I would like to proceed with the Victim Service Team. Can I report the incident from my current address, or do I have to be in San Francisco. The form the police gave me, didn't have the incident number on it. But I called the police department in the Harrison area and they provided me with a telephone number to get the incident number.

I would like to know, how do I begin the process with your unit? What documents do you require? and once again, do I have to be in San Francisco? My contact information is below.

Thank You

Paul Goree

415-885-1823    My cell/internet number messages/text can be left here

303 E.5th St Los Angele, CA 90013

goreegoree2013@gmail.com

paul goree <goreegoree2013@gmail.com>

Tue, Sep 11, 1:17 PM (2 days ago)

to victimservices

I have relocated back to San Francisco and would like to know how to proceed with victimization report!

 Paul Goree

On Tue, Aug 28, 2018 at 11:26 AM paul goree <goreegoree2013@gmail.com> wrote:

Hello

My name is Paul Dewitt Goree. On 5/12/18 at 11:20 PM at the intersection of 6th Street and Harrison, a white BMW ran through a red light and as I was crossing the street, hit me and proceed to run over me. The police and ambulance arrived and I was taken to General Hospital. The police arrived at the hospital and gave me a form to take to the Attorney General.

I now live in Los Angeles and I would like to proceed with the Victim Service Team. Can I report the incident from my current address, or do I have to be in San Francisco. The form the police gave me, didn't have the incident number on it. But I called the police department in the Harrison area and they provided me with a telephone number to get the incident number.

I would like to know, how do I begin the process with your unit? What documents do you require? and once again, do I have to be in San Francisco? My contact information is below.

Thank You

Paul Goree

415-885-1823    My cell/internet number messages/text can be left here

303 E.5th St Los Angele, CA 90013

goreegoree2013@gmail.com

FREUD BEYOND THE PLEASURE PRINCIPLE

http://www.researchhistory.org/wp-content/uploads/2017/04/freud_beyond_the_pleasure_principle.pdf

THE INTERNATIONAL PSYCHO-ANALYTICAL LIBRARY

No. 4

BEYOND THE PLEASURE PRINCIPLE

BY

SIGM. FREUD, M.D., LL.D.

AUTHORIZED TRANSLATION

FROM THE SECOND GERMAN EDITION

BY C.J.M. HUBBACK

THE INTERNATIONAL PSYCHO-ANALYTICAL PRESS

LONDON

MCMXXII VIENNA 

 

 

BEYOND THE PLEASURE PRINCIPLE

I

In the psycho-analytical theory of the mind we take it for

granted that the course of mental processes is automatically

regulated by the

̳

pleasure

-principle

‘

: that is to say, we believe

that any given process originates in an unpleasant state of

tension and thereupon determines for itself such a path that

its ultimate issue coincides with a relaxation of this tension,

i.e. with avoidance of

̳pain‘

or with production of pleasure.

When we consider the psychic processes under observation

in reference to such a sequence we are introducing into our

work the

economic

point of view. In our opinion a

presentation which seeks to estimate, not only the

topographical

and

dynamic,

but also the economic element

is the most complete that we can at present imagine, and

deserves to be distinguished by the term

meta-psychological.

We are not interested in examining how far in our assertion

of the pleasure-principle we have approached to or adopted

any given philosophical system historically established. Our

approach to such

speculative hypotheses is by way of our

endeavour

to describe and account for the facts falling within

our daily sphere of observation. Priority and originality are

not among the aims which psycho-analysis sets itself, and the

impressions on which the statement of this principle is

founded are of so unmistakable a kind that it is scarcely

possible to overlook them. On the other hand, we should

willingly acknowledge our indebtedness to any philosophical

or psychological theory that could tell us the meaning of

these feelings of pleasure and

̳pain‘

which affect us so

powerfully. Unfortunately no theory of any value is

forthcoming. It is the obscurest and least penetrable region

of psychic life and, while it is impossible for us to avoid

touching on it, the most elastic hypothesis will be, to my

mind, the best. We have decided to consider pleasure and

̳pain‘

in relation to the quantity of excitation present in the

psychic life

—

and not confined in any way

—

along such lines

that

̳pain‘

corresponds with an increase and pleasure with a

decrease in this quantity. We do not thereby commit

ourselves to a simple relationship between the strength of

the feelings and the changes corresponding with them, least

of all, judging from psycho-physiological experiences, to any

view of a direct proportion existing between them; probably

the amount of diminution or increase in a given time is

the decisive factor for feeling. Possibly there is room here

for experimental work, but it is inadvisable for us analysts to

go further into these problems until we can be guided by

q

uite definite observations

.

We ca

nnot however profess the like indifference when we

find that an investigator of such penetratio

n as G.Th.

Fechner has advocated a conception of pleasure and

̳pain‘

w

hich in essentials coincides with that forced upon us by

psycho-analytic work. Fechner

‘s

pronouncement is to be

found in his short work

̳

Einige Ideen zur Schöpfungs- und

E

ntwicklungsgeschichte der Organismen

‘

, 1873 (Section XI,

Note p. 94) and reads as follows:

̳

In so far as conscious

impulses always bear a relation to pleasure or

―

pain

‖

,

pleasure or

―

pain

‖

may be thought of in psycho-physical

relationship to conditions of stability and instability, and

upon this may be based the hypothesis I intend to develop

elsewhere, viz.: that every psycho-physical movement rising

above the threshold of consciousness is charged with

pleasure in proportion as it approximates

—

beyond a certain

limit

—

to complete equilibrium, and with

―

pain

‖

in

proportion as it departs from it beyond a certain limit; while

between the two limits which may be described as the

qualitative thresholds of

―

pain

‖

or pleasure, there is a certain

area of aesthetic indifference.

‘

The facts that have led us to believe in the supremacy of the

pleasure-principle in psychic life also find expression in the

hypothesis that there is an attempt on the part of the psychic

apparatus to keep the quantity of excitation present as low as

possible, or at least constant. This is the same supposition

only put into another form, for, if the psychic apparatus

operates in the direction of keeping down the quantity of

excitation, all that tends to increase it must be felt to be

contrary to function, that is to say painful. The pleasure-

principle is deduced from the principle of constancy; in

rea

lity the principle of constancy was inferred from the facts

th

at necessitated our assumption of the pleasure-principle.

On more detailed discussion we shall find further that this

tendency on the part of the psychic apparatus postulated b

y

us may be classified as a special case of Fechner

‘s

principle

of the

tendency towards stability

to which he has related the

pleasure-pain feeling

FREUD ON REPRESSION:

ACCORDING TO FREUD, the very act of entering into civilized society entails the repression of various archaic, primitive desires. As explained in Module I, each person's psychosexual development includes the surpassing of previous "love-objects" or "object-cathexes" that are tied to earlier sexual phases (the oral phase, the anal-sadistic phase, etc.); however, even well-adjusted individuals still betray the insistent force of those earlier desires through dreams, literature, or "Freudian slips"; hence the term, "return of the repressed." In less well-adjusted individuals, who remain fixated on earlier libido objects or who are driven to abnormal reaction-formations or substitute-formations, two possibilities exist: 1) perversion, in which case the individual completely accepts and pursues his or her desire for alternative sexual objects and situations (sodomists, sado-masochists, etc.); or 2) neurosis, in which case the same prohibited desires may still be functioning but some repression is forcing the "repudiated libidinal trends" to get "their way by certain roundabout paths, though not, it is true, without taking the objection into account by submitting to some distortions and mitigations" (Introductory Lectures 16.350). Rejected libidinal longings can thus manifest themselves as any number of symptoms. (See the next module on neuroses.)

In other words, for Freud repression is a normal part of human development; indeed, the analysis of dreams, literature, jokes, and "Freudian slips" illustrates the ways that our secret desires continue to find outlet in perfectly well-adjusted individuals. However, when we are faced with obstacles to satisfaction of our libido's cathexis, when we experience traumatic events, or when we remain fixated on earlier phases of our development, the conflict between the libido and the ego (or between the ego and the superego) can lead to alternative sexual discharges.

The source of our sexual discharges is the libido, which seeks to cathect (or place a charge on) first one's one bodily parts (eg. the lips and mouth in the oral phase) and then external objects (eg. the breast and then the mother in the oral phase). Freud terms this "object-libido." The libido can also get caught up in the ego, which leads to narcissism. A normal part of psychosexual development (see Module 1) is the overcoming of early childhood narcissism (the belief, for example, that everything revolves around one's own desires).

Both healthy dreams and unhealthy symptoms follow a similar logic when confronted with repression. Let's take dreams as our first example. Freud calls the dream we remember upon waking the "manifest dream"; according to Freud, the manifest dream is already a reaction-formation or substitute-formation that hides what he calls the "latent dream-thoughts." Repression, which Freud sometimes calls the "dream-censor" in his discussion of dreams, is continually re-working the latent dream-thoughts, which are then forced to assume toned-down, distorted or even unrecognizable forms. Freud calls this translation of latent dream-thoughts into the manifest dream the "dream work." The two main ways that repression re-works the primitive impulses of the latent dream-thoughts is by way of condensation (1) or displacement (2).

1) In condensation, multiple dream-thoughts are combined and amalgamated into a single element of the manifest dream; according to Freud, every situation in a dream seems to be put together out of two or more impressions or experiences. One need only think about how people and places tend to meld into composite figures in our dreams.
2) In displacement, the affect (emotions) associated with threatening impulses are transferred elsewhere (displaced), so that, for example, apparently trivial elements in the manifest dream seem to cause extraordinary distress while "what was the essence of the dream-thoughts finds only passing and indistinct representation in the dream" ("New Introductory Lectures" 22.21). For Freud, "Displacement is the principle means used in the dream-distortion to which the dream-thoughts must submit under the influence of the censorship" ("New Introductory Lectures" 22.21).

Some of these condensations and displacements become so ingrained in the id (the reservoir of inherited human knowledge) that they take on the quality of rigid symbols, which have similar meanings for all humans, according to Freud. These are multiple and various—and can be found elaborated in Freud's Interpretation of Dreams. As one example among many, Freud writes that "in a woman's dreams [a cloak] stood for a man" ("New Introductory Lectures" 22.24). Such symbols also find expression in literature, religion, and mythology, so, for example, Freud writes how in the ancient marriage ceremony of the Bedouins, the bridegroom covers the bride in a special cloak called an 'aba' and at the same time states the following ritual words: "Henceforth none save I shall cover thee!" ("New Introductory Lectures" 22.24). The job of dream interpretation is to translate the manifest dream back into its constituent, if buried, dream-thoughts.

The interpretation of symptoms follows a similar path; the goal is to determine the repressed sexual desires or traumatic events that are causing the abnormal behavior to occur. As with the dream-work, psychological symptoms are often condensations or displacements (caused by repression) of deeper, unconscious impulses or buried memories. 

https://www.cla.purdue.edu/english/theory/psychoanalysis/freud3.html 

SYSTEM THEORY by:

Systems Theory / Therapy

Systems theory, also called systems science, is the multidisciplinary study of systems to investigate phenomena from a holistic approach. Systems, which can be natural or man-made and living or nonliving, are found in many aspects of human life.
People who adhere to systems thinking, or the systemic perspective, believe it is impossible to truly understand a phenomenon by breaking it up into its basic components. They believe, rather, that a global perspective is necessary for comprehending the entire phenomenon.

https://www.goodtherapy.org/learn-about-therapy/types/systems-theory-therapy 

Development of Systems Theory

Systems theory finds some of its roots within the biological sciences, as some of the founders of its core concepts, including Ludwig Bertalanffy and Humberto Maturana, were biologists. One of the main perspectives of systems theory is viewing an individual or group as its own ecosystem with many moving parts that affect each other. Principles of systems theory have been applied to the field of psychology to explore and explain behavioral patterns. This approach was spearheaded by several individuals, including Gregory Bateson, Murray Bowen, Anatol Rapoport, W. Ross Ashby, and Margaret Mead.

Concepts of Systems Theory

A system is characterized by a group of parts that interact to form a coherent whole. Systems have distinct boundary separating them from external elements and distinguishing between inputs, or factors that impact the system, and outputs, or effects and products of the system. Systems may also have feedback loops, which occur when outputs of a system return as inputs, forming a circuit. Changes in one component of a system will affect other components as well as the overall entity. This dynamic makes it possible to predict what might happen when a system experiences a known change.
Systems theory has been applied in the field of psychology, where it is called systems psychology. People who view psychology through the lens of systems theory see individuals as seeking homeostasis within their systems or groups. To create a system that works for all members, the expectations, needs, desires, and behaviors of each person within it must be considered. When issues arise, these are attributed to breakdowns in systemic interactions rather than deficiency of one person.

Systems Theory and Family Systems Therapy

In the late 1960s, Dr. Murray Bowen applied systems thinking to the family unit and developed family systems theory. This theory views the family as an emotional unit and assumes individuals cannot be fully understood in isolation. Instead, Bowen theorized, individuals must be viewed as part of their family of origin. Bowen’s concept later developed into an effective and widely popular form of treatment, called family systems therapy.
In family systems therapy, familial relationships, patterns, communication, and behaviors are examined within and beyond the therapy session, allowing the therapist and other family members to observe how certain behaviors could be impacting the family. Once these behaviors are recognized and understood, family members can learn new behaviors that have benefits for themselves and the rest of their family.

Systems Theory and Systemic Psychotherapy

The efficacy of family systems therapy has motivated researchers and mental health experts to apply its primary principles to other groups of people. This new approach, called systemic psychotherapy or systemic therapy, helps groups gain insight into how each member’s role within a group may affect its functionality. It can be applied to organizations, communities, or businesses. Systemic psychotherapy has expanded into a nondirective, multifaceted treatment method currently applied in a variety of circumstances. Systemic psychotherapy has been found effective in addressing issues including:

• Anxiety
• Body image issues
• Eating issues
• Depression
• Substance abuse
• Relationship issues

A notable dynamic of systemic psychotherapy is its emphasis that a family or community plays a vital role in its own recovery and psychological health. As a result, families, couples, or members of an organization are directly involved in their own therapy to resolve an issue, and individual participants can begin transforming their own behaviors to be more adaptive and productive.
Systemic psychotherapy helps members of a group attain positive relationships, secure interrelationships, and overall well-being. Effective communication is a key tool in this treatment approach. Dialogue is constructed to build knowledge, strength, and support for an entire entity. It is important to note that the close relationship between systemic psychotherapy and family systems therapy has led many people to use these terms interchangeably.

Concerns and Limitations

One criticism of systemic psychotherapy is that it neglects the past perspective when addressing issues. In some cases, looking at an individual’s history with a mental health concern may be crucial to reaching a solution.
References:

1. Adams, K. M., Hester, P. T., & Bradley, J. M. (2013). A historical perspective of systems theory. Industrial and Systems Engineering Research Conference. Retrieved from https://www.researchgate.net/publication/288782223_A_historical_perspective_of_systems_theory
2. Mele, C., Pels, J., & Polese, F. (2010). A brief review of systems theories and their managerial applications. Service Science, 2(1-2), 126-135. doi: 10.1287/serv.2.1_2.126
3. Stratton, P. (2011). The evidence base of systemic family and couples therapies. Association for Family Therapy & Systemic Practice. Retrieved from http://www.aft.org.uk/SpringboardWebApp/userfiles/aft/file/Training/EvidenceBaseofSystemicFamilyandCouplesTherapies(Jan2011).pdf
4. Systemic psychotherapy/Family therapy. (n.d.). Retrieved from http://www.svhf.ie/systemic-family-therapy.html 
5. Systemic therapy. (n.d.). Clinical Partners. Retrieved from https://www.clinical-partners.co.uk/counselling-and-psychotherapy/different-types-of-treatment/systemic

SUB-CULTS In America 1999-2018

From 1992-2018 I have been observing the drug chart standard in the United States.  In 1994 while attending University of New Mexico. The Dean of Sociology, also taught a class on collective substance use factors on the macro society. The Dean Professor assigned us the courses reading assignment. Which was the work of ########## titled ########.

This work presented for the first time. Effects of sub-cultural substance collectives. It resulted in the closing of the New Jersey City Police Department unresolved cases of teenage suicide collective dearth’s  The professor mentioned that it would be a great focus for some us to look into, seeming it provided observations, testimonials that provide insight into substance use collective behavioral factors.
 Las Vegas (1999-2011) was the strangest place with so many inconsistent and awkward beliefs. Some of those beliefs I felt were dangerous to the public. They resulted in a false created urban myth. Ex. A group of people were told that the Miranda Rights were no longer on effect.

I challenged the statement, but it seemed that the other 3 simply believed it. When asked why I didn't believe the urban myth was not true. I stated "If that were the truth then this nation would be rioting this very moment."

It's false statements like comments about the Miranda Right's, that Franklin Foer details in his work 'Reality Ends' (.There are sub-cultural collectives that have saturated our American society, thus creating doubt. Their manipulation of our sensory receptors has been an extreme factor: that all data (news, TV, radio, movies, and books) can no longer be trusted as vaild. https://www.theatlantic.com/magazine/archive/2018/05/realitys-end/    ( 9/23/2018 see email for reference https://www.theatlantic.com/magazine/archive/2018/05/realitys-end/556877/)

I remember 2007, when the "radio" came on. I recall not believe what was being expressed to me, by some that befriended me. They were not physically present and represented themselves as a review conscious moral board. I termed them "The Celestial Board". They remained silent and only continued their agenda (convincing me that they were real). This was one of many re-conditioning attempts by the collective.

The invisible audio continued. Events such as baseball games, television, radio, magazines, books especially the internet. Seemed to be altered/dub-over to merge me within it. As if it was personally for me.

I at first could not handle it. It seemed to increase in volumes. I internalized a strategy by which I focused my thoughts -demanding my mind to remember everything that I could from college pertaining to thought process and memory. I wanted to find evidence that validated whether the audio was internal or e eternal. If external I could relax a little. I determined it was external.

This helped me keep my mind straight as the audio and people’s actions began to increase and be more elaborate. Incidents such as walk-ways in apartments or down stairs apartments with secret passages to upstairs apartments. These where utilized for surveillance and reconditioning. The reconditioning was done with whispers as the person hide.

I remember statements such as "I'm going to put my mind, in your head and then control your body." Talks of puppets and voodoo dolls, being used to control people. These types of discussions were meant to desensitize a person.

Some people started talking about the symbolic representation of the white cars and black cars. This subject never dissolved from 2001-2015 in Las Vegas and Phoenix. In 2015 I relocated to San Diego, and while doing Cal-Works, I was asked by an SSD Behavioral citizen: "What I thought about the senior citizens driving white cars or black cars, with their young adult grandchildren?"

I told him I thought such talk wasn’t tweeter' talk. Ge got mad and began to justify his usage of meth from the age of 15. His arrest by '51 Jump Street' type agents at his high school in San Diego, CA.
His juvenile justice sentence. Then his adult penitentiary time for distribution, manufacturing and possession of meth. He did 20 years- 2 different sentences.

I informed him that I sorry that labelled him a tweeter. But that's my way of screening people who ask me question about meth and its sub-cultural collective. I then proceeded to question him with a self-determinate, strength base, empowerment discussion. I asked him the following questions.

1)  When the white/black cars approach you. Do they stop and honk their horn at you?
1) He relied--No

2)  When they are parked near you do they point their finger or shout out to you-thus identifying you as a meth user?
2) No

3) Do you ever see them with a cell phone? Perhaps calling the police?
3) No

4) Do they ever prevent you from continuing smoking meth while they are present?
4) No

I asked him to think about how he feels-regarding his 'No' answers and their possible intent towards him. He thought for a moment and said "they only made me more uncomfortable."
I asked him did he think they were effective. He paused and then started laughing stating, "No"-seeming I still continued to smoke. They were more like a nuance trying to intimidate him."  He then smile wider having realizing he has control of how others can attempt to make him feel.

The countering sub-cultural collectives actions against adult users, is a serious issue that should be looked into. Ordinary citizens are relentless as they passively harass behavioral diagnosis citizens and regular citizens. They may not perceive their actions as dangerous. But those actions are often unattended to by the municipal. Users are mire unlikely to make a compliant, as they are passively assaulted.

Identifying the culprits is very difficult. Yet their patterns are distinctive. They hide behind microphones, using Bluetooth receivers that are small and hidden. They attempt to socialize with suggestive symbolic dramatized serials. They seem to have negative thoughts and feelings towards non-procreation. Which is detailed in constant guilt trip conditioning. These are passive measures of brain washing.

The extreme could me mental culprits with irrational statements and beliefs that lead them to seek locate their new victims and place them through a mental nightmare. Their victims are usually new users. Not yet completely conditioned to the culprit’s sub-cultural collectives beliefs.

It is as if they have forgotten they are Americans and like their substance using collective. Have rights that protect their individual development and the use of Liberty to be all that they can be. At no time can one American disregard another American freedoms of existence. This is our best collective reward, seeming it is a learning mechanism.

The Worth Of A Persons Word.

Re-track: 1/2020
Since individualism and liberty mean so much to me how can I actually continue allowing it not to mean the same to other Americans. They may think my exceptations are unrealistic and not warrant because if cultural variances. Yet they lack empathy to believe I am subject to their cultural exceptations. For example, all attempts to be fair would be in both cultures thus everything would have to be explained or not expressed at all. Otherwise disrespect can not be avoided.

As of 5/2020 I have declared 
myself The Non-Copporative Citizen desiring not to be within the entanglement of basic biased collectives which piggy back on liberty. They piggy back with an Americanism spirit for prosperity but include their separate culture as a requirement upon the macro culture.


          STOP DISRESPECT AMERICANS!!!

The worth of a persons word, is something that has bothered me fr some decades. Now I associate it worth our nationalistic character, by which I would never want to disrespect another Americans individuals liberties. As O have stated several times, "What American doesn't think another American deserves their full liberties, which are individually based. I can not and will be able to be anything else but what my SOUL CODE (James Hillman-https://archive.nytimes.com/www.nytimes.com/books/97/04/27/bsp/20100.html) has lead me to be. As I was growing up, all that I experienced is the unique. Essences of me. This is my individual character.

As an American I have always appreciated the nature by which I am able to exist and exchange with other Americans our individual uniqueness . The very act of this exchange strengthens the core principals if our LIBERTY. I full understand that my liberty ( the freedom to be all that I can be, without constraints of a regime or other individual/collective citizen(s). I entrust my citizen status to a collective political structure, by which others are delegated/positioned to act on yt? he be half if all of us. This trust ensures that at no time none if us are deprived of our liberty and the rights we employee to live freely.


Thus the worth of a persons words become the invisible communal trust. Without this invisible trust, we minimize our Liberty, because we go out into the world caution of those around us. That caution often  results in judgements of another and thus ends up being the disrespectful nature of our individualism, over another America. Whereas that caution could be the self conscious acknowledgement of our collective Americanism. 

I shouldn't have to be concerned that at any time, another American would let their individual beliefs -minimize mines. Seeming such actions only lead o the same intent upon themselves. All disrespectful actions end up displacing both of us. This disables us to fully be all that we desire to be. It becomes the seed of division, which limits soulful intent. We must be able to trust the civil mechanism that allows all of us to exist as we desire. That trust is the basis of a communal honest system. 

Understanding that all citizen choose to not be regulated individually to the truth of their intent. The worth of a person word, is the means by which we interact within the safety of knowing: each takes the responsibility to express in truth, expressions that do not disrupt this communicational oath.. In the United States, this is rooted in 

Our FIRST AMENDMENT RIGHTS: The Freedoms of Expressions, provide the worth of our collective interest. I would hope that all American sub cultural collectives understand that any malicious intent against an American, only ends up being the very spark, that ignites the deterioration of liberty.

As some are persistent with their intent to maneuver the life of of others. Thus interrupting and disrespecting the indivdual liberty of that persons. Their actions are a demeaning assault against our collective interest. To be continually disrespected is something that can not be accepted. If you ask me to engage in something with you. And I replied, no.