Psycho-analysis, as the ultimate product of the uninterrupted self-investigating process of the mind, nowadays tends to become a sort of "living philosophy" both on theoretical and practical level. So much does it interweave with the traditional approach to philosophy to represent its very experimental aspect moreover, this practical research "in corpore vili" tends to produce in a man's mind those substantial changes according to the elaboration brought about by philosophy.

Therefore psycho-analysis and philosophy legitimately combine together since they both coincide with the object they use to investigate into.

Philosophy sprouts when the mind begins to examine itself and the historical evolutive process of philosophy becomes Philosophy, as a mere science.

Similarly psycho-analysis originates when the mind begins to investigate into its own functional process. Psycho-analysis becomes "to be" just as it starts its activity within a given span of time, thus turning the history of psycho-analysis into Psycho-analysis itself.

According to the general thinking, philosophy has always been the expression of man's spirit: it originated as a quest for universal truths - i.e. Universal - both outside and inside man. Despite its ups and downs, other investigative sciences derived from philosophy but instead of supporting and celebrating it - thanks to the new information from which these new sciences were taking form - they gradually put aside and recanted philosophy, thus sizing it down to their own level. Today philosophy has become a limited science among limited sciences whilst the philosopher (and one might wonder why he insists in such a definition) feels shame at speaking of Universal, unity and God.

Philosophy died and was swept away by the industrial society , by the "consuming-man" claming rights and vindication. Nevertheless evolution cannot experience contractions and therefore man - simultaneously pursuing both good and evil and inclined to follow his extroverted activities (he runs after the new myth called "progress" which is alimented by his scientific and technological accomplishments) - unconsciously finds out the antidote, i.e. psycho-analysis, used as a mere balancing remedy.

From the historical point of view psycho-analysis took up the "failure" of the philosophic thought, even though that was not the object it was pursuing on a conscious level. In the beginning Psycho-analysis appeared as a specific discipline among other disciplines and just as the other disciplines it shared the same positivistic, objectivistic approach. Yet, due to the particular nature of the object of investigation - namely man - such approach risks to be slightly deceptive since it leads to the final anthropological conception of man's immutability and lack of direct relationship with history. This sense of embarrassing deceptiveness grown inside the psychoanalytical circles, derives from the paradoxical utilisation of a praxis which, while aiming at changes and Evolution, is at the same time based on a metatheory of immutability.

Psycho-analysis developed as man needed to find out deep-rooted answers, capable to give him the power to master his inner world of affections and persecutions, but it was hindered by the indecipherable physiology of brain. Therefore Psycho-analysis was inevitably forced to move on to investigate into a sort of metaphoric model which could take into account its own activity. The model was called psyche.

From the downing of civilisation to the origin of psycho-analysis, man's conscience has uninterruptedly been growing thanks both to the outward materialisation of his unconscious symbol of totality ( i.e. sacred institutions, such as temples, priests, oracles etc. ) and the ever-increasing production of conscious products of the mind ( not to mention of mere material objects).

Whereas the former - that is the sacred symbols - protected him from his fear of an unknown , primitive world which was characterised more by subhuman pulsions than by ethereal spiritual atmospheres, the latter, helped him to conquer the outer world. Thanks to this process man became something different from the outside reality and learnt how to modify and move it, through its transformation and assimilation within himself.

Psycho-analysis, that is psyche investigating into itself and its own history, is just the history of mankind's psyche.

If we consider the short history of psycho-analysis, which has developed throughout a few decades, we will find out that man's mind has always been consciously investigating into itself and the products of the mind: from the compulsion of pulsions analysed through an inspective conscience (S.Freud), to the acknowledgement of a sort of psychic "history "and symbols , from the acquisition that man's spiritual instinct is primary as the sexual one (C.G.Jung), to the final recognition of man's psyche as the psyche of the Divine. All that mingles together and becomes the object of the God's investigation into Himself through each human being (S.Montefoschi). All that is the structure through which evolution has been synthesising the innumerable ways devises by God to disclose Himself to Himself ( an unveiled knowledge imprisoned in material forms).

God gave to man the possibility to amalgamate into himself all forms of nature and at the same time the capability to imitate them. Thanks to the instruments he was able to devise, he learnt to detect obstacles better than bats, fly better than birds, see better than eagles, swim better than fish.

Similarly, thanks to his thinking mind, man could find in himself knowledge of all sciences and these he could consider as different metaphors of the very awareness of Divine, that is the faculty of God to make Himself known through man's awareness to have Him inside himself.

Therefore psycho-analysis turn into philosophy and drives man to experience the highest levels of thought: not a rather abstract thinking, separated from flesh, but a vivid, aware way of pondering which is both synthesis and new project at the same time. That's why psycho-analysis can also be classified as "experimental" philosophy.

Philosophy - the product of self-investigating thought - has traditionally been misestimated by man who turned it away from himself just as he did with all other products of conscience and, consequently, philosophy has always lived separately a life of its own. That's why in most people's opinion philosophy has always remained a helpless thing. Today, due to its history and the specific knowledge acquainted through its development, psycho-analysis can but exist as "experimental" philosophy. Unless it reject its inclination for research and investigation, unless it limitates itself to a minimal, necrophilic self-determination based on a sclerotised praxis, unless it stops analysing, psycho-analysis will be but forced to combine analysis (the attention to multiplicity) with synthesis (the attention to unity) and find out just in itself - i.e. in man -, the solution of the problem related to a philosophy fulfilment.

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