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The subject of the analysis is the category of the inclusion as a process that does not only apply to people with special developmental or life needs, but also to social sciences, which as a result of the positivist research paradigm have divided and separated from each other. Meanwhile, human upbringing requires the inclusion of biophilic orientation towards life in all social sciences, whose achievements should be considered and applied to improve educational processes. The Author borrows inspiration from the typology of human attitudes of Erich Fromm, because it makes readers aware of the negative effects of necrophilia in interpersonal relationships. The Author analyses Fromm’s approach against the background of selected ideas of Polish pedagogical views.
The article deals with some of the most common fears that can manifest in young training analysands during clinical practice. Viewed using a theatrical metaphor, the psychoanalytic situation that develops is conceived as a representation of the conflicts and deep suffering that the patient wishes the therapist to understand and alleviate. The two can be seen as actors who bring to the stage a scene involving both deeply, and which requires the right balance between illusion and reality to be therapeutically effective. The analytic theatre evokes characters that desire to be brought to the stage, and gives life to a drama that demands to be represented through the characters themselves, as happens in the play Six characters in search of an author by Pirandello (1925). Therefore, analysts need to take on a role that they are implicitly required to perform and that can at times be perceived as rather uncomfortable, while in other instances it can be rewarding. Sometimes they are the main character, while in other situations they are the audience; they may be a travel companion or a persecutor.
The history of migrations to Brazil is the history of the country itself, since the original inhabitants of the territory - the natives - were almost completely exterminated by the Portuguese. In Brazil, any child of school age learns that our land is mestizo and welcoming, and that its population is the result of the mixture of Portuguese, Italians, Spanish, Germans and Japanese, among other peoples. Curiously, the majority immigrant group that formed the country usually does not appear on that list: the Africans. In that case, immigration was forced, originating one of the main traumas that still mark the Brazilian culture and society. This trauma were not left in the past: it was not overcome and it continues to be updated – according to the logic of traumatic functioning, that of the compulsion to repetition - present in the entire structure of social relations in the country. In this paper I intend to deal with the peculiarity of Brazilian racism, articulating the memory of the slavery regime to psychoanalytic concepts – such as repression, narcissism of minor differences, splitting of the ego, and disavowal – capable of denouncing silent segregation that the black population suffer in the country.
In an era of environmental crises, geopolitical stresses, corporate misbehavior, and inequalities of wealth and power, a new moral vision for our world is vital. Klaus M. Leisinger, one of the world’s leading ethicists and experts in ethical business management offers an essential text for our times. This is a volume akin to Machiavelli’s The Prince, as it is a guidebook for leadership, but unlike Machiavelli, Leisinger teaches the leader how to find true purpose and value through leadership. Drawing upon his vast knowledge of philosophy and experience in global business, Leisinger offers an invaluable, persuasive, inspiring, and utterly practical guide for business with purpose in the 21st century. The timing is perfect. Leading CEOs in the U.S. Business Roundtable have finally acknowledged the social responsibility of the corporation. They will find no better roadmap to fulfilling that responsibility than Klaus Leisinger’s powerful text.
Supervisors who wish to meet their supervisees’ needs to grow as clinicians will encounter two paradoxical knowledge-related needs of supervisees. On one pole of this paradox is their need to assimilate new knowledge into their existing clinical knowledge; on the other pole is their need for acknowledgement, validation, and formulation of their unique experiential and unarticulated knowledge. Meeting this need helps the supervisees to balance regressive states and painful gaps between their own and their supervisors’ knowledge, which might put the supervisory relationship at risk.
The present paper addresses Baruch Spinoza’s radical affirmation of individual identity emergent from within the psychosocial tensions of group membership. Focusing upon psychological experience beginning with a lived history of fearful Inquisitional persecution, and continuing from conformity to rebellion within the constraints of the Amsterdam Jewish synagogue, we trace the psychological recognition of individual identity in Spinoza’s understanding of the self-determined, immanent acts of daily life. Spinoza’s multiple names are depicted as markers, corresponding to membership in mutually exclusive social groups, each constraining freedom of thought and action.
The author discusses some aspects of the impact of our changing society on the latency phase, while presenting a clinical case. At this age, children need a reliable environment, protecting them from sexual and aggressive overstimulation, as an essential condition for the work of latency to be carried out. As some authors point out, if post-Oedipal repression is hindered, children may be pushed towards an early, highly disruptive adolescence process. Strong and untimely anxieties may arise, requiring particular defensive and adaptive strategies. According to the author’s experience, concerns about death may be observed, these not usually being expected at the latency age. In some children, these seem to promote an early process of intellectualization. The patient described here was a violent, self-harming child from a disturbed family. As soon as his psychic state improved with psychotherapy, he expressed anxiety about mortality as a general human condition and was able to reason on the concept of infinity at a quite abstract level. The significance of this observation is discussed from a developmental point of view.
In this paper, we will analyze the dynamic and relational drivers behind the choice to embark on a therapy via Skype. The fear of relationships could be the origin of this choice. Can Skype be a means by which the patient’s difficulties manifest themselves? We suggest that this is possible, and we will use the case of Matilde to show it. Matilde uses relationships to see herself, as she is unable to do this alone. She tries to find herself through others and the virtual world. She prefers to skip a session because the therapist’s webcam is not working rather than having the session without them seeing each other. Can we speculate that Matilde feels lost when she is in contact with herself without an other’s mediation? What are her fears? In this case, has Skype helped or slowed down the process? How would her borderline emptiness manifest itself in a traditional session? And what does it mean to live in the virtual world for a patient who tries to find herself through others? We will try to answer all of these questions, thinking about the functionality that technology has for some patients, for the therapist, and for the therapeutic process.