How one conceives of particularity and universality is a question with important social and methodological implications, in addition to being an arbiter of numerous disputes that still exercise academics over historicism, relativism and so forth; such issues have impacted critical psychology, psychoanalysis, cultural studies, political discourse and, as we discuss, modern (Western) science itself (Copjec, 1994; Martin, 1998). Certainly psychoanalysis is rightly included in this conversation by drawing upon its practice and forms of knowledge transmission; psychoanalysis is a matter of the very conceptualization of that interface of particularity with what may be "transpersonal' or universal.