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The relationship between psychoanalytic theory and psychoanalytic practice is highly complicated. In this paper, the author presents case material from the psychoanalysis of a man with social anxiety. In the process, the analyst came to be perceived as a version of a blank screen. At the same time, the analyst noted a discrepancy between the patient's attitude on and off the couch. Further work revealed that this splitting in his attitude had its root in the patient's relationship with his parents during his childhood. It was crucially important that the analyst did not take his perceived blankness as a technical success but that he understood the patient's reaction contextually, taking his past relationships with his parents into consideration. The author then discusses theoretical issues related to the blank screen concept. Finally, the author discusses the importance of understanding the two aspects of analytic theorizing, that is, the prescriptive and descriptive aspects.
Neutrality is a most important concept, yet a controversial one. Theorists of different analytic schools have defined it in their own terms, leaving behind them a legacy of disparate and often contradictory formulations. In this paper, the author reviews briefly some of these ideas about neutrality. Then, from a contemporary interpersonal/relational perspective, the author takes a new look at the idea of neutrality. The author points out how unacknowledged discrepancies among these ideas get in the way of understanding and so complicate analytic discourse, and argues that useful work with this concept requires that analysts differentiate between two aspects of neutrality, specifically operational neutrality and intentional neutrality. The theoretical discussion is followed by a case vignette illustrating the clinical usefulness of this differentiation.
Preface
(2014)
Of all the great dualities of human experience, >good and evil< have been the most instrumental in shaping the beliefs, rituals, and laws of >Homo sapiens<. The polarization of our nature into >good and bad< and anthropomorphic externalizations of these impulsions have been with us for millennia, providing inspiration for magical rites, representational forms, and the cornucopia of dramas, narratives, and artworks to which they give expression. Furthermore, whereas all religions advocate for good, the particular narratives of evil underlying the traditions of Western culture come to us from the Bible. However, good and especially evil are theological and moral, not psychological, constructs. With Freud's death instinct, and later Fromm's necrophilous character, the darker shadow of human nature became definitively secularized. After an introduction and historical/developmental overview of select theorists, this paper adopts a strictly psychoanalytic frame of reference in the exploration of what renders some human beings capable of doing inhuman things. Looking at behaviors manifesting through the psychodynamics of character structure and severe personality disorders, the breakdown of empathy and defacement of the >other< in the creation of an enemy is discussed. In conclusion two clinical portraits are offered, illustrating how primitive emotions and defenses, superego pathology, and latent schizoid, narcissistic, and projective mechanisms provide fuel and rationalization for malignant aggressive, duplicitous, and sadistic behaviors.
The author suggests attachment theory as a theoretical framework for psychoanal-ysis, based on ethology, alternative to Freud’s drive model. He points out the affinity between attachment theory and the American interpersonal-cultural approach. He regards psychopathology as due to the thwarting of innate behavioural tendencies due to an unnatural culture.
The Relevance of Erich Fromm
(2014)
20世纪二三十年代是俄罗斯反乌托邦小说兴起和快速发展的阶段。诞生于1921年的扎米亚京的《我们》不仅被称之为反乌托邦文学的开山之作,更是俄罗斯反乌托邦文学的奠基石。尽管在当时它被认为是>不合时宜<的,但是随着历史的发展,作品的珍贵价值正逐渐地被突显出来。鉴于扎米亚京和这部作品在俄罗斯文坛的重要地位和深远影响,以及反乌托邦文学体裁的独特艺术魅力,本文将再一次走进《我们》那瑰丽的艺术世界。论文共分为七个部分,引言部分主要介绍了反乌托邦文学产生的历史背景和发展的脉络;第一章着重分析《我们》创作背景、文学地位和价值;第二章到第五章分别从时空、主题、悖论、人的异化四个层面深入探索小说《我们》精彩纷呈的艺术世界:1、反乌托邦时空;2、>反方案<的主题;3、>荒谬而又真实<的悖论;4、>我们<的异化。结尾部分全面总结了《我们》所营造的独特的艺术世界。文中更是用弗洛姆自由论、马斯洛人类需求阶级理论来诠释《我们》作为反乌托邦文学的必然性,充分展示了扎米亚京《我们》这篇反乌托邦文学楚翘创作的独特视角和艺术魅力。
The pioneering work of Marguerite Séchehaye into the psychotherapy of psychosis: a critical review
(2014)
Freud's pre-1914 texts demonstrate why he consistently asserted that his free-associative method was the sine qua non of his discipline. Prior to 1914, Freud's theorizing was intimately and inextricably connected to his lived experience with the discovery of this method. After 1914, he became more speculative in this thinking and writing; his models of the >mental apparatus< and its functioning drew increasingly on conceptual sources other than his experience with free association. The four fundamental coordinates of his discipline (the methodical disclosure that self-consciousness is repressive, the nonlinear >time of the mind,< the significance of our sensual embodiment or libidinality, and the formation of the repression barrier by the incest taboo) are all closely tied to free-associative experience. By contrast, post-1914 theoretical preoccupations (from object relations to the structural-functional model, and other formulations generated after Freud's life) are comparatively divorced from such experience. These conceptual edifices imply a conventional depiction of the theory–practice relationship, which is radically challenged by free-associative discourse. The notion of praxis is introduced as contesting the prevailing depiction of practice as an application of theory, and as serving to rescue psychoanalysis from the somewhat >sterile debates< over its scientific status and over the relevance of metapsychological speculation to clinical treatment. Against the normative ideology of theory and practice, the lived experience of free-associative discourse, with its potential for change and healing, can only be understood in terms of this notion of praxis, and this justifies Freud's claim to have initiated >a critical new direction in science.<
Straipsnyje ieškoma Marcelijaus Martinaičio meilės koncepcijos knygoje >Atmintys: meilės lyrikos albumas< (2008). Meilės samprata atskleidžiama derinant mitopoetinės kriti- kos, komparatyvistikos ir interpretacijos metodus. Atraminiais taškais pasirinkta Biblija ir mitologija. Meilės ir Eroso konceptai tiriami remiantis ir jungiant Nikolajaus Berdiajevo, Ericho Frommo, Vladimiro Solovjovo, Algio Mickūno, Mirce'os Eliade, Platono sampratas bei popiežių Pauliaus VI ir Benedikto XVI kerigmą. Meilės albumą padeda iššifruoti atmin- ties supratimas, pagrįstas Henri Bergsono filosofija; meilės koncepciją – Oskaro Milašiaus, Antikos, Viduramžių, Renesanso mitų meilės samprata. >Atminčių< tekstas traktuojamas kaip hermetiškas, intertekstualus, reflektuojantis kosmogonijos ir antropogonijos aktą permanentiniame erdvėlaikyje. Pasaulio perkūros procesas sietinas su archetipine sąmone, vyrauja >amžinojo sugrįžimo< ciklas. Meilė – transcendencijos pamatas, egzistencijos pagrindas ir siekiamybė susilieti su Dievu, Dievo dovana žmonijai, meilės objekto regėjimas. Erosas (aistra) ambivalentiškas: tai žemiškoji / dangiškoji, nuodėmin- goji / dieviškoji, kuriančioji / griaunančioji varomoji kūros jėga. Moteris – žemiškoji / geidu- lingoji, dieviškoji / nepasiekiamoji. Sprendžiamas klausimas, kuris motyvas – krikščioniškosios ar kurtuazinės literatūros – vyrauja meilės lyrikos albume.
Renaissancestudien. Norbert Elias und die Heidelberger Renaissanceforschung der zwanziger Jahre
(2014)
At the beginning of the 20th century, social sciences were institutionalized for the first time. While initially being a part of philosophical thinking, the promise of a scientific, objective interpretation of social phenomena granted social scientists a distinguished place within universities in Germany as well as in the USA. A larger focus on empirical research should guarantee that social science was indeed an independent endeavor, instead of a new form of social philosophy under another name. However, when analyzing the research of social scientists in the early 20th century, it is clear that ideological biases still prevailed and heavily influenced the interpretation of the collected empirical data. In this thesis, the problem of objectivity in social science and its relation to both theory and empirical research is addressed. As a case study, I have used the development of the social research of the members of the Frankfurt School in the period 1923-1950. Starting with a clear call for objectivity, over years it became clear that ideological bias was not easily removed from social science, especially at the background of the emergence and fall of the Weimar Republic and the establishment of the Nazi Regime. In my thesis, I argue that ideologically biased social science is not less empirically or more theoretically orientated than attempts to conduct objective social research, but have different interpretations of what it means to be empirical.
Wissenschaft und Identitätsfindung. Der junge Erich Fromm. Alfred Weber, Karl Marx und Sigmund Freud
(2014)
Laudatio auf Gesine Schwan
(2014)
Foreword
(2014)
Herzog is one of the most successful novels written by the Jewish Nobel Prize winner Saul Bellow. Herzog, the protagonist of the novel, has experienced a spiritual and emotional collapse, triggered by the breakup of his second marriage and his contemplation of the wasteland of modern life. In the novel, he has divorced twice respectively because he is bored and boring. The characteristics of the two ex-wives are in sharp contrast. Deep analysis of the two women and their marital relationships with Erich Fromm’s theory can facilitate our understanding of the novel, the writer as well as the modern world.
On traumatic and therapeutic factors in communication: From Sándor Ferenczi to Charles Rycroft
(2014)
Discussing Charles Rycroft's seminal paper >The nature and function of the analyst's communication to the patient,< presented in 1956 at the Freud Centenary, the author reflects on Rycroft's theory of what constitutes a healthy and a pathological communication and of the therapeutic action of psychoanalysis, linking it with Sándor Ferenczi's theory of trauma.
作为西方著名的哲学家、社会学家、心理学家,弗洛姆通过自身真实生活和经历为基础,对人类的爱进行深入理论研究,以期帮助人们获得幸福。现代社会中,随着物质水平的不断丰富和科技的飞速发展,人们不断追逐物质收获的成功感,却越来越忽视精神世界,爱护与关心,人际冷漠、精神空虚、社会矛盾冲突等问题日益频发,物质和精神、索取和奉献、自私与关爱等的失衡,使人们日益偏离真正幸福的道路。弗洛姆爱的思想赋予了幸福更深层的含义,提出爱在本质上是>给予<,将爱分为神爱、自爱、母爱、性爱、博爱等层次,提出了爱的实践方式,指明了人通往幸福和谐的道路,使人们明白,真正的幸福是可以通过个体自身主动的努力和实践而获得的,即幸福是从爱开始的。论文主要阐述了如下内容:一是阐述了本论文的研究背景和意义、国内外研究现状,对当前弗洛姆爱的思想研究进行了梳理和分析。二是详细介绍了弗洛姆生平及其关于爱的主要著作,揭示了弗洛姆爱的理论产生背景,通过对宗教信仰爱、马克思哲学理论、弗洛伊德理论进行深入分析,对弗洛姆爱的思想理论渊源进行了揭示。三是总结凝练了弗洛姆爱的思想内涵,包括爱的定义、爱的要素、爱的实践等。四是论述了弗洛姆爱的思想的生成逻辑,对弗洛姆爱的思想积极因素和消极因素进行了评价。五是将弗洛姆爱的思想与中国当代社会建设相结合,指出了弗洛姆爱的思想对中国当代社会建设的启示,其对社会主义核心价值观培育、对人的全面发展的理论与实践、对现代社会人的爱的思想和行动具有重要借鉴意义。
The objective of this paper is to describe the implications of an exploratory investigation to assess the behavioral preferences of employees in Human Resources Management (HRM) applying the concepts of work motivational orientation (Mediating, Analytical, Receptive and Entrepreneurial) taken from the contributions by Erich Fromm about personality and the resulting styles – Collaborator, Negotiator, Competitor, Conqueror, Achiever, Maintainer and Specialist. These styles originated from a data bank, composing 4,981 cases and the groupings that resulted in the seven profiles utilized in the present work were obtained by multivariate statistical analysis. The survey, relying on self-perceptions of 355 individuals, was obtained through the voluntary participation of employees who work in the HRM Department of the private sector and a public health organization. The results have an impact on the strategic and operational roles that human resources itself performs, since a difference in the composition of the behavioral styles was identified depending on the sector where these professional perform their work.
Many relational analysts believe that hope and despair make up a dynamic dialectic underlying all human development, and therapeutic change is created in the space between them. Twelve years have passed since I presented the case of Dana at the International Sẚpndor Ferenczi Conference in Israel. Since that time, there have been more International Ferenczi's conferences. In the intervening years, I began to rethink Dana's case from a different perspective. Simultaneously, I was trying to make new sense of the then-described >temporary< emotional upheaval I had thought I left behind. In this process of reflection, I realized not only that I was as resistant as Dana to surrendering to my despair, but also that this resistance on my part led to an impasse and might have closed some possibilities for Dana in dealing with severe trauma. This newly found emotional awareness has helped to transform my work with subsequent trauma patients. Through >getting into mud,< to use my patient Gary's words, I was no longer afraid of regressing to a place where despair ruled the day. In this way, my patient and I discovered that genuine hope could be sustained.
The aim of this paper is to show how the life, personality, and scientific work of Gaetano Benedetti and Johannes Cremerius shaped the original form and structure of the Milan Associazione di Studi Psicoanalitici (ASP), which they founded together with their pupils in 1971 and which became a member society of the International Federation of Psychoanalytic Societies (IFPS) in 1989. The training analysis was substituted by a personal analysis to be finished before the beginning of the training proper; group supervision had and still has as much importance as individual supervision; transference and countertransference analysis are fundamental dimensions of both psychoanalysis and psychotherapy; and psychoanalysis can survive only in a context of interdisciplinary dialogue, empirical research, and social commitment. The author thinks that all these ingredients, which Benedetti and Cremerius contributed to the life of the Milan Scuola di Psicoterapia Psicoanalitica and ASP, could represent important resources, as far as the future of the IFPS is concerned.
舍伍德•安德森(1876-1941)被称为第一个美国心理学作家。在文学领域,他影响了一批作家如欧内斯特•海明威,威廉•福克纳和约翰•斯坦贝克等人。所以舍伍德也被称为>大师们的大师<。《小镇畸人》是舍伍德•安德森第一部反映人类心理问题的作品。温斯堡小镇是所有受美国工业发展的中西部小城镇的缩影。安德森将温斯堡的每一个畸人在工业化过程中所经历的心理创伤展现给每一位读者。纵观国内外评论,大多数评论家从精神分析角度研究畸人的心理问题,主要集中于弗洛伊德精神分析理论。此外,小说主题、社会背景、叙事技巧、小说结构等方面也进行了充分大量的研究。为了进一步挖掘作品的价值,笔者认为单纯从弗洛伊德理论分析作品中畸人的心理问题过于局限,弗洛姆新精神分析理论是对古典精神分析理论的继承和发展,结合了弗洛伊德和马克思的思想,提出了>人本主义精神分析<学说,强调社会环境对人的发展产生的影响,尤其是社会变革对人产生的心理影响。因此笔者尝试从新精神分析批评角度分析作品中的畸人。本论文共分四章:第一章为绪论,简要介绍本论文的研究背景,包括作者简介及小说概述;小说的国内外研究成果;以及本论文研究的重要性,包括选题原因、研究目的及方法。第二章从新精神分析理论出发,引入德国心理学家弗洛姆的新精神分析理论,分别从三个方面:>人的处境<,>人的需要<以及<社会性格<理论进行具体阐释与归纳。第三章主要结合作品中人物成为畸人的原因,根据三个理论对作品中的畸人进行分类,并结合作品进行具体分析。第四章概括总结本论文,归纳人在成长与发展中的心理需要,爱在人的成长过程中的关键作用,关注人的需要对人类社会发展的价值和意义,以及本论文的局限性
美国导演马丁•斯科塞斯非常善于挖掘人物的内心世界,并能抽丝剥茧般地刻画人物心理状态的变化过程。他对人物精神问题的始终关注与精妙剖析体现了对现代人生存状态极大的人文关怀。论文运用心理学范畴中的精神分析理论研究马丁•斯科塞斯电影中的人物形象,主要针对有精神困扰的人物进行论述。全篇围绕马丁•斯科塞斯电影中的主要人物及其精神问题展开。首先探究斯科塞斯在影片中塑造的有精神问题的人物形象类型及其精神问题的主要根源。运用弗洛伊德、霍妮、弗洛姆等人的理论对影片中人物精神问题的病因追根溯源。然后解读斯科塞斯如何运用各种电影叙事手法达到揭示人物精神问题的目的。分析影片中叙事母题的选择和叙事结构的运用,阐释斯科塞斯如何借助各种影像元素的辅助,加深对人物精神状态的呈现,以及他对人物造型、色彩和镜头等视觉要素的风格化运用。最后围绕斯科塞斯偏爱在影片中塑造有精神问题的人物这一特点,对其社会价值和审美价值进行了深入的挖掘。从社会学、美学和受众心理学等角度重新审视电影文本,考察斯科塞斯讲述的故事和塑造的人物背后潜藏的深刻寓意。论文力求在对马丁•斯科塞斯的研究方面获得一些有创造性的突破,并能为我国影视作品创造出更生动更立体化的人物形象提供一些启示。
托马斯•哈代是一位出生于十九世纪、跨越两个世纪的英国小说家,其小说有很强的现实主义色彩和一些现代主义格调。这一点在他的最后一部小说《无名的裘德》中表现尤为突出。在该作品中,他强烈批判了维多利亚时期社会存在的种种弊端,包括在宗教、社会制度、习俗以及家庭婚姻等方面。通过描写这些社会现象,他揭示出人们所处的生活环境和精神状态。《无名的裘德》的创作背景是十九世纪末的社会转型时期,在新旧观念和制度的对比下,人们在身体和心理上都遭受了巨大的创伤和苦难。其中,异化是这部小说表现最为鲜明的主题。哈代利用其超前的思维、敏锐的眼光以及自身的经历,仔细观察和感受周围的人和事,其作品反映出可能会成为一种未来趋势的诸多异化现象。小说的出版在当时遭到教会等舆论抨击,但就今天而言,小说揭示出来的思想和异化主题仍具有很重要的现实意义,值得当代人和整个社会去深思。在《无名的裘德》中,哈代聚焦于维多利亚时期社会转变的大背景,一方面描写了处于下层社会的一些有志青年,他们富有前卫的想法,渴望通过自身努力和奋斗达成目标,从而摆脱所处的贫苦环境;另一方面又展现了像阿拉贝拉这样不求上进、随波逐流的人,他们顺应社会变化,以利益为导向过着一种肉欲的生活。可悲的是,没有任何一方能够顶住社会的改革大浪而不被摧毁,他们最后都度过了悲惨的人生。从哈代对他们事业、宗教、婚姻、家庭等方面的描写,可以很清晰地看到每个人与社会、与他人、甚至与自己的异化矛盾。小说中的男女主人公无时不处于灵与肉的搏斗之中,精神饱受折磨,异己的力量时刻控制着他们。本论文主要以异化主题为中心,借助马克思劳动异化理论、弗洛姆的心理异化理论以及文学异化观点,对《无名的裘德》进行细致分析和解读。本文主要由三部分组成,分别为导论、正文和结论。主要内容如下:第一部分为导论,对作者以及作品进行简要分析,概述本研究领域的国内外研究现状以及本论文的写作目的和意义。第二部分为正文,由三部分组成:第一章主要阐释异化概念的形成与发展以及产生异化现象的社会背景。通过梳理异化概念,展现出马克思和弗洛姆对于异化的不同理解,以及异化在文学领域的蕴含。此外,论文通过分析工业革命、达尔文进化论、女性主义以及宗教影响等社会因素,进一步解释异化产生的根源,为下文深入分析异化主题奠定理论基础。第二章主要从社会异化的角度出发,分析人物的异化现象。主要从两方面入手,一方面是社会归属感的丧失,另一方面从马克思理论出发,分析主人公在社会中的劳动异化现象。通过对人物社会异化现象的分析,可以看出当时社会给人们带来的痛苦和折磨,让人们体会到通过自己的努力却无法获得认可和成功的心酸,进一步揭露出社会和人之间所产生的不可调和的异化矛盾与冲突。第三章主要分析小说中不同人物之间的人际关系的异化现象。小说中人际关系的异化主要表现在三个方面:一是裘德与阿拉贝拉之间充满激情而无爱的婚姻关系,二是裘德与苏之间不正当的精神恋爱关系,三是裘德和费劳孙之间疏远的关系。通过三方面的比较和分析,展现出当时社会人与人之间疏远、隔膜和彼此孤立的主题,进而揭示文学上的异化主题。第四章主要分析小说中的自我异化现象。裘德从奋斗到走向异化的过程,苏从反抗到妥协的变化,以及小时光老人扭曲的人性,分别从不同的侧面反映出主人公们自我否定的异化过程。最后一部分是结论。本部分概括论文主要观点,点明主旨,并结合现实指出可能产生的异化现象,提出当下避免异化现象的建议,揭示出本论文研究的现实意义。
This paper addresses the problem of social psychology and the political regime in North Korea through the sociopsychological theory of humanist psychoanalyst Erich Fromm. Since humanist psychoanalysis has not been systematically applied in academic discussion on North Korean politics and society, the author outlines Fromm’s neo-Marxist/neo-Freudian perspective in conjunction with observations on eroding totalitarianism and patricentrism, group narcissism and anxiety, official ideology, internalized authority and women, the revolutionary façade, and dream analysis as a relevant component of a social psychology of North Korea.
В статті проаналізовано основні ідеї представників Франкфуртської школи, а саме: Т. Адорно, М. Хоркхаймер, Г. Маркузе, Е. Фромм. Опираючись на основні дослідження та основоположні філософ ські праці представників Франкфуртської школи, зроблена спроба виокремити основні причини становлення неототалітаризму, та тоталітарних режимів у ХХ столітті. Встановлена взаємозалежність між Просвітницькою діяльністю та міфологізацією свідомості; визначена роль культури у цьому процесі. Окреслено роль ідеологічної системи, як однієї з форм соціальної міфології. Встановлена закономірність між >щасливою свідомістю< суспільства споживання і ефективним укоріненням міфів та ідеологічних систем у масову свідомість суспільства ХХ ст. Актуальність статті зумовлена тим, що необхідність критичного осмислення становлення культури тоталітарних країн сьогодні стає очевидною. Усвідомлення того, що суспільна свідомість пострадянських країн досі керується міфологемами, що були створені та впроваджені тоталітарною культурою, змушує нас серйозно вивчати проблематику міфологізації свідомості та ідеологічного впливу. Тому позбавлення від упереджень та перехід до нового витка демократичної свідомості неможливий, без вивчення основ становлення масового суспільства та функції культури в ньому. Більше того, без виявлення чинників, що зумовили конструювання західної цивілізації, неможливе не тільки рішення глобальних проблем сучасності, але й сам перехід на якісно інший виток соціально-культурного розвитку.
Travel as Qualitative Method: Travel in Psychology’s History and in Medard Boss’ Sojourn to India
(2014)
This article details the history, possibility, limits, and ethics of cross-cultural travel as a qualitative method in psychology. The article provides a brief overview of the ambiguous relationship between psychology and culture and develops an account of the history of travel methods in psychology. It then analyzes an exemplary case of travel research involving Medard Boss’ sojourn to India and his encounters with Indian sages. This article argues that the history of psychology is, in many ways, a history of the exiled, the dispossessed, and the traveler (e.g., Freud, Fromm, Fanon, Jahoda, Rogers, Jung, and others). The article concludes with reflections on using travel methods in an increasingly globalized world and in an ecologically sensitive way.
The foundation of the International Federation of Psychoanalytic Societies (IFPS) in 1962 was – from the author's point of view – a reaction to the exclusive politics of the International Psychoanalytical Association (IPA) in the postwar years. It was a political act of self-assertion, and only secondarily a science-related initiative. But meanwhile, the field of international psychoanalysis has changed fundamentally, and the former identity of the IFPS, which was defined from its differences from the IPA, has come under increasing pressure. Meeting this challenge, the question arises: what is the contribution of the Federation to psychoanalysis in the contemporary world? The author believes that the future lies in the exploration of identity-creating relations in all areas and periods of life. To deal with this huge challenge would be a shared task for the whole psychoanalytic community.
In his approach, Igor A. Caruso, one of the founders of the International Federation of Psychoanalytic Societies, started with a traditional Christian anthropological view on human development. His early conception of psychosocial disturbances described the loss of cognitive and social ability as a loss of orientation on the objective values of human responsibility and attachment. Caruso later transformed his views on neurosis into a concept of individual alienation of transcendence. In the 1960s, he conceived psychosocial development as an ongoing individual dealing with the social and collective alienation of human nature, life, and work. The process of becoming a cultural person obliges the ego to face its individual unconscious drive demands, as well as the unconscious demands of society. Caruso's stays in Latin America – especially in Brazil and Mexico – caused him to reinforce the interference of materialistic theories on socialization with the psychoanalytic knowledge of individual unconscious dynamics. He understood the psychoanalytic situation as a ‘micro-social model’ that symbolizes the collective and the individual alienated conditions. In the 1970s, Caruso's conception was understood as a Freudo-Marxist point of view on alienated psychosocial reality. With his view on psychoanalytic treatment as a dialectic and relational process, Caruso demanded a psychoanalytical responsibility within collective changes.
In light of the recent emphasis on social and cultural factors in psychoanalytic theory and practice, this article will elaborate earlier attempts to bridge psychoanalysis and the study of culture. I begin by considering the disciplinary tension between the fields of psychoanalysis and anthropology and the emergence of a >psychoanalytic anthropology,< which began in the 1920s and lasted through the 1950s. I then turn to the works of Harry Stack Sullivan and Erich Fromm, who developed an approach known as >cultural psychoanalysis.< I suggest that Sullivan and Fromm anticipate today’s sociocultural turn in psychoanalysis and that their work on culture and its role in psychological development and experience continues to be relevant. Rather than embracing a social or cultural determinism, Sullivan and Fromm focus on the interaction between culture and the person, thus creating an >integrationist< approach. Sullivan and Fromm develop a broad conception of culture that encompasses a critique of social and cultural norms and values. I suggest that this is particularly valuable because much current discussion of culture focuses chiefly on diversity and difference, thus overlooking the implicit social and cultural values at work in all human experience. I build on Sullivan and Fromm’s insights to illustrate the significance of early interpersonal psychoanalysis for the sociocultural turn in contemporary psychoanalytic theory and practice.
Debido particularmente a las innovaciones técnicas, estamos siendo, de manera creciente, testigos de un deslinde de la realidad que se refleja en el afán interno por deshacerse de las limitaciones y confines de nuestra propia personalidad, reconstruyendo una nueva. Esta carrera por des-limitar, disolver y desdibujar las fronteras se ve como un rasgo de carácter clave del carácter social orientado por el Ego. La factura de una personalidad sin lindes, sin duda, da como resultado un debilitamiento de habilidades psíquicas tales como el hecho de experimentar al propio yo como una entidad consistente emocionalmente vinculada con uno mismo y con los otros sintiendo los propios afanes, afectos y emociones, y guiarse según las propias normas y valores internalizados. Por último discutiremos el impacto de esta formación de carácter con respecto a las implicancias clínicas y terapéuticas.