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I argue that on both the small-scale level of the interpersonal relationship, and the large-scale level of society, the manic defense makes it difficult to care about others, and so militates against a sense of social responsibility. I address four basic questions: what is the nature of social responsibility? What is the nature of the manic defense? How does the manic defense interfere with the potential for social responsibility? And, on a more general level, what are the issues with respect to methodology for efforts such as this one to link psychoanalysis and social theory?
In this commentary on Arnold Rothstein's >Compromise Formation Theory: An Intersubjective Dimension,< I address some of the limitations of compromise formation theory in addressing issues of intersubjectivity. Namely, compromise formation theory does not address intersubjectivity as a principal motivation it takes up mutual regulation but not mutual recognition or other aspects of intersubjectivity it does not place the intersubjective matrix at the center of clinical psychoanalytic understanding and it does not sufficiently examine clinical concerns regarding the patient's conflicts regarding intersubjective contact with the analyst. I then discuss Rothstein's clinical vignette in an effort to provide an alternative understanding of the therapeutic action of Rothstein's clinical interventions. Drawing on the work of the late Lloyd Silverman, I present an intersubjective explanation that highlights the analyst's compassionate understanding of the patient's conflicts and acceptance of the pleasure in the patient's impulses, achieved through the analyst's own personal and subjective struggles.
This article examines a debate concerning the exegesis of the story of the garden of Eden and the tree of knowledge, as told in Genesis. Two contradictory interpretations of the garden narrative are examined, the first as the story is elucidated by the psychoanalyst and social theorist Erich Fromm and the alternative interpretation by the Talmudic scholar and philosopher Rabbi Joseph Soloveitchik. This article compares and contrasts their exegeses and the respective implications of each view. The controversy, which has profound implications, reflects differences in world views concerning the good life, autonomy and relatedness, assertion and submission, will and surrender, obedience and rebellion, independence and interdependence, subjectivity and intersubjectivity. Links are drawn to a variety of contemporary psychoanalytic theories, developments, and controversies.
Erich Fromm (1900–1980)
(2005)
The interdisciplinary journal Psychiatry, founded in 1938 by the psychiatrist Harry Stack Sullivan, provided a remarkable interdisciplinary forum for such outstanding social scientists as Edward Sapir, Harold Lasswell, Ruth Benedict, Gregory Bateson, Ashley Montague, Lev Vygotsky, Erich Fromm, Erving Goffman, A. H. Maslow, and Robert Merton. The journal sought an interdisciplinary synthesis concerning personality, problems of living, and community mental health. Almost all of the major contributors to the early years of the journal drew strongly on the pragmatic tradition. In that tradition, Sullivan saw language shaping the development of personality and the interactions that constitute social life. Major themes of articles in the journal included the relation of personality of culture, the relation of the political order to the psychic order, propaganda and the creation of public and private meaning, racial and gender issues, and social arrangements influencing mental health. While pursuing the many dimensions of being human revealed by the different social sciences, the journal never developed an integrative theory to create a coherence among the many thematic strands and disciplinary perspectives on its pages. The journal also never developed an adequate account of how language served a central role in mediating personality development and social interactions. With the added theoretical and methodological tools now at our disposal we may be in a position to advance the unfinished project proposed by this journal.
This paper is an effort to describe and express and the tension between the observing mind and the >wisdom mind,< which has its taproots in the deep and unformulated experience of connectedness. Nominally about the process of writing as a psychoanalyst, it is more like my personal >Credo< in relation to the work of psychoanalysis, the work of writing, and the work of living with contradictions – life. In it I try to bring together disparate reflections, to illustrate in the writing itself the process of making >many into one.< Because so much of this essay relates to themes in Mannie Ghent's work, including his work on surrender and his >Credo,< it seemed to be appropriate to offer it to readers of this issue dedicated to his memory.
The author discusses Arnold Rothstein's paper >Compromise Formation Theory: An Intersubjective Dimension< and challenges his definition of intersubjectivity. She offers a perspective in which the import of intersubjectivity theory is less to dissolve the notion of objectivity than to grasp processes of mutual engagement, regulation, and recognition. While it is true that the recognition that the analyst is also a subject and therefore does not have exclusive knowledge is an important shift in the psychoanalytic paradigm, the author suggests that the intersubjective is far more encompassing than this. Intersubjective theory emphasizes the active creation of consensus or conflict about reality rather than merely the recognition that the analyst's perspective on reality is subjective. This cocreation produces a different emotional experience of connection, not merely a change in the quality of insight. Finally, Rothstein's case illustrates how he responds to the need for recognition and regulation. He shows us how focusing on the procedural allowed him to make an intersubjective shift, not simply an intrapsychic interpretation of compromise formation.
Locating Culture in the Psychic Field: Transference and Countertransference as Cultural Products.
(2005)
In. Reply to Altman's and Schellekes's questions and discussion, the author explores in more depth his own theoretical-technical point of view in order to clarify – chiefly in the light of a modern application of Ferenczi's and Heimann's way of thinking – the rationale for the selection of clinical facts in his paper.
Marginality is an important concept in the history of science, though it is often used in a manner that presumes marginality to be a static designation. We contend that the dynamics of marginality are crucial to the history of psychoanalysis, a discipline that has moved between dominant and marginal positions. We address psychoanalytic marginality via three specific >cases<: the marginalization among Freud and his followers when psychoanalysis was an emergent discipline; the marginality trope in Erich Fromm's popular psychoanalytic writing when psychoanalysis was orthodoxy in American academic psychiatry; and the rhetorical marginality of psychoanalysis in Sweden as psychoanalysis entered a decline within psychiatry. Our aim is to show that marginalization and self-marginalization serve interpersonal, social, and professional strategies. (© 2005 Wiley Periodicals, Inc.)
Images of Trauma: Pain, Recognition, and Disproval in the Works of Frida Kahlo and Francis Bacon
(2005)
L’inconscient politique
(2005)
Review Lorna Smith Benjamin: Interpersonal Reconstructive Therapy: Promoting Change in Nonresponders
(2005)
Bucci's model of emotional communication, developed in the context of her theory of multiple coding and the referential process, is applied to Knoblauch's microanalytic report of his experience of the patient and himself and their interactions during a single session of an ongoing treatment. The referential process is a bidirectional function connecting the diverse sensory, somatic, and motoric representations of the subsymbolic system with imagery and words. The process operates partially and to varying degrees within both participants in the case presented here, the dissociation among systems is severe, and emotional communication within the dyad occurs at first primarily in subsymbolic, bodily forms. Where gaps in the referential process exist for the patient, the analyst's own experience and associations operate to evoke new connections for her we see this process in moment-by-moment glimpses of the analyst's experience and his interactions with the patient. Gaps in the reader's knowledge, and possibly the analyst's knowledge, of the patient are discussed.
Secret Pleasures: A Discussion of Maroda's >Legitimate Gratification of the Analyst's Needs<.
(2005)
Relational perspectives on the nature of self and the unconscious have transformed how we can understand addictions and substance use problems. Addictions have received little attention in the contemporary literature and therapeutic approaches outside of psychoanalysis have been skeptical of psychoanalytic approaches. It is my contention that viewing substance use problems through the lens of a relational/multiple self-state model offers new clinical possibilities resulting in greater success in treating these patients. In this model, addictive behavior is seen as embedded in dissociated self-states. Therapy focuses on helping the patient to move from dissociation to a true multiplicity and a decreased dependence on substances.
Burton's response to discussions by Krystal and Khantzian addresses the manifestation and engagement of aspects of bad objects in addictions treatment and acknowledges the broader relationship between compulsive behaviors and dissociation. In addition, Burton presents thoughts on cross-disciplinary communication and an emergent relational metapsychology and its potential impact across schools of psychotherapy.
埃希里•弗洛姆(Erich.fromm,1900—1980年)是20世纪西方著名的社会心理学家、人道主义伦理学家和法兰克福学派的重要代表之一。他丰富的著作和研究给人类文化所展示的东西却远远超出了心理学和伦理学的领域,几乎涵盖了从宏观的社会经济、政治、文化到微观的个人心理、行为、情感、品格、气质特性等绝大部分社会人文科学主题。他是弗洛伊德精神分析学理论的卓越阐释者,也是这一具有世纪性意义的心理学成果的当代发展者,因此,他获得了作为“美国新精神分析学派领袖”的学术地位。而力图把马克思主义的理论精髓与弗洛伊德的心理学统一起来,创立新的社会人学和人的深层心理学。他因而又获得了“精神分析学的马克思主义”的称号。在综合弗洛伊德的精神分析理论与马克思学说的基础上,弗洛姆建构了他的人道主义伦理学体系。爱是弗洛姆人道主义伦理学体系的核心概念。在他的《爱的艺术》、《为自己的人》、《健全的社会》、《逃避自由》、《说爱》等著作中都阐释了有关爱的一系列理论问题。主要有关于爱的根源、爱的本质、目的、作用、爱的组成要素和各种表现形式以及爱的实践等问题的探讨。弗洛姆的爱的理论在西方伦理学史上可谓是独树一帜。弗洛姆是在批判和继承抽象人性论的基础上来阐述他的爱的理论,与传统的爱的理论相比,他的爱的理论内涵更为丰富,更为深刻。首先,他认为爱是对人类生存问题的解答,第一次将爱的问题纳入人类生存领域;其次,他认为爱的本质是给予,揭示了爱的深刻内涵;最后,他认为,爱并非是我们通常所认为的发生在异性之间的情感,而是一门融知识、力量、责任、关心于一体的人生艺术,这便为我们提供了爱的方法论。弗洛姆以爱为核心的人道主义伦理学理论是十分丰富和系统的。通过对人性和自由的探讨,他为人道主义伦理学体系重新建立了完整的人学理论基础,弗洛姆的社会品格学说的提出,不单是现代心理学史上的一项崭新成果,更重要的是为其伦理学建立了一种新的社会心理学方法论。这无疑是弗洛姆对现代伦理学理论发展的
What Grounds Creativity?
(2005)
Thinking Differently Principles of Process in Living Systems and the Specificity of Being Known
(2005)
This paper begins an examination of the complex relationship between psychoanalysis and Buddhist psychology and the practice of meditation. It describes in a series of episodes the ordeal of one patient during a Buddhist meditation retreat. She is asked during the course of the teachings to confront her own inevitable death, and in so doing finds herself simultaneously enduring the agony of a psychic death or collapse originating in earlier trauma. The narrative and subsequent discussion, using the language of psychoanalysis, aim to capture the conflictual yet generative aspects of the interplay between these two invaluable disciplines.
Following Fromm's (1976) and Rand's (1993) theory, a scale of 51 items on attitudes towards the Being, Doing and Having >Modes of Existence< has been constructed (Reichenberg 1996). Our objectives are two-fold: first, an examination, in parallel, of the validity of the scale with two methods: Factor Analysis and Facet Theory. And second, a shortening of the scale from 51 questions to a more compact one. The present article is based on empirical data gathered from 386 female teachers, students and counselors in college education departments in Israel in 1995 and 1997.
What is a selfobject?
(2005)
This discussion examines the theme of time as it is experienced by someone who has suffered a loss, in an attempt to understand and differentiate certain contrasts in these authors' approaches to theory and technique. The discussant argues that the frame is a vital tool in helping the analyst to gain access to the differential interplay between awareness of mortality and our flight from it. Finally, the discussant asks whether certain prevalent relational themes, such as mutuality, empathy, and the ubiquity of enactments, have contributed to an atmosphere in which attention to the frame can recede.
An assumption made in this paper and explored for its clinical implications is that an act of chronic drug use often marks or serves to implement an underlying omnipotent self-state. Psychoanalytic work with substance users, as compared with other approaches, trains attention on these omnipotent states and makes use of the transferential exchange as a therapeutic tool. States of omnipotence are particularly examined here in the context of recent attention to dissociation as an organizing force in the personality, and in the configuration of the transference – countertransference of the treatment relationship. A case illustration is used to apply current thinking on dissociative and projective processes, and their role in enactment in the therapeutic exchange, to illuminate the frequent interplay of omnipotence and helplessness in analytic work with substance-using and other patients.
Commentaries by Edward Khantzian and Henry Krystal allow me to elaborate the role of dissociation in addictive disorder, and its misguided place in the design of many therapeutic strategies to overcome it. Promising direction for the treatment of the characters and symptoms of drug-dependent patients lies in the application of developments in current analytic theory and technique. Such developments include familiarity with enactment, dissociative and projective processes, and work in a two-person frame to enable treatment to encompass and reach more of the patient.
本文首先参考艾•弗洛姆的爱情理论对爱情的本质作了探讨,进一步阐明了爱情对生命个体和整个社会的促进意义,从而发现了日常生活中无所不在的意识形态对真正的爱情的遮蔽,进而探寻打破遮蔽的有效途径;张爱玲的爱情故事则一方面可用以佐证爱情的本质及其积极意义,另一方面,爱情的理想形态,作为一个视点和参照,使得张爱玲的爱情故事尤其是她的相关小说得以新的理解,>苍凉<是>不彻底<的生活态度所致,其中又隐含对真爱的呼唤和打破遮蔽的冲动。主要观点是,爱情是建基于博爱、自爱与合理信仰之上的一种体验,是自我内在力量的确认,是和人的心理成熟、和生命的终极价值追寻密切相关的一个范畴。热情是爱情的自然表现,但爱情要走向永恒,需要理智的自主作用,需要端正认识,将爱情带给生命的活力引向对更深广的人世的认识而非局限于两个人之间。爱情是生命的积极的力量,但日常生活中种种观念阻碍了人们去寻找真正的爱情,主要表现为实用原则、感觉至上原则和以孩子作为转移的借口等对爱情的遮蔽。识破日常生活意识形态所造成的虚假爱情并成全爱情,是我们应该做也能够做到的。张爱玲对日常生活中基本物质需求和人际的平和稳定持肯定态度,但涉及爱尤其是爱情问题,就在理想悬设的反差下形成一种特殊的>苍凉<意味。她说恋爱中的人是放恣的,在这点上恋爱和真正的革命同质,这既属张爱玲的文学观,也是她的人生观的反映。通过关于张爱玲的爱情故事和张爱玲写的爱情故事,也可看出爱情的本来面目,>放恣<与>彻底<相关,>彻底<是爱情的本真要求和必然表现,彰显真正的爱情对个体生命发展的积极意义,并强调了理性思考和判断在爱情中的重要地位。爱情,在她写的故事中要么是虚假的,要么只是短暂或零星的存在,不象爱情。小说中的人物被太多的日常生活意识形态所束缚,为了恋爱而恋爱,或者不知为了什么而恋爱,>不彻底<的自我造就凄惶人生。尽管,日常生活作为一个范畴已被界定为以工具理性为指导原则,但爱情作为人的生命力的要求和体现,不仅在虚假形式方面还有特殊表现,而且还有冲破种种非合理的规约而发生的可能。生活缺乏生气,人们感到无聊或者压抑,常常正是缺乏爱情的表现。目前,人们要彻底甩开诸般>不彻底<而相爱仍是极为困难的,但是,如果像弗洛姆那样把爱情看作一种可以训练而达到的艺术,应该可以打破那种似乎永无休止的>苍凉<和>虚无<。
In our response to Pizer's paper, we underscore the importance of discerning when to more deeply and conjointly explore emergent intersubjective moments in the therapeutic exchange. Pizer states that he would not now proceed clinically in the same way that he conducted his first treatment of his patient Rebecca, which occurred prior to his receiving full analytic training. However, he questions whether the therapeutic engagement would have advanced as well as it did if he had not offered various sponsoring and sheltering provisions to his patient. We believe that a more reflective and self-aware Pizer could have both supplied the provisions that Rebecca so desperately needed and more actively explored the meanings of their experiences together. Further discussion is needed regarding how impasses result when deepening analytic reflection and interpretation are not used to negotiate the multiple and paradoxical relationships that develop in treatment. In addition to training and consultation, we need to identify and utilize various ways to better understand what interferes with our capacity to negotiate the balance between remaining true to our own subjectivity and being enough of what our patients need us to be.
Éditorial
(2005)
The author presents an intense exploration of damage, disappearance, masochism, surrender, control, and faith in a single case. The patient experiences her damaged and disappearing self beyond anything anyone can relate to. She connects to a paper by Emmanuel Ghent that seems to address those more intact than she, yet feels tantalizingly close to his concerns. Ghent's paper refers to her therapist, and through it she peeps into her therapist's soul and the hell of wondering if damage she knows can be shared.
This paper distinguishes three types of Freudians and argues that Rothstein incorrectly identifies himself as a compromise formation theorist. There is a short depiction of nonclassical Freudian position, and this position is juxtaposed with Brenner's version of Freudian theory and technique. There is a detailed critique of Brenner's version of compromise formation theory and the clinical implications of this theoretical position. The discussion concludes with a description of intersubjectivity and distinguishes two meanings of the term. One meaning is both compatible with and enriches contemporary Freudian thought, while the other polarizes positions and is not easily accepted in any Freudian position.
This paper explores the influence of Indian philosophical and spiritual thought on the psychoanalytic contributions of Emmanuel Ghent. The Indian intermingling of lower and higher, sensual and spiritual, and erotic and enlightened creates an alternative model to the hierarchical Western Platonic notion of sublimation as embraced by Freud. The author discusses an elaboration of the Indian position in Ghent's work on surrender and in his explorations of the contributions of D. W. Winnicott. In particular, this author posits that the Indian concept of the relationship of tapas, or restraint, to kama, or desire, influenced Ghent's thinking on the therapeutic action of psychoanalysis.
This discussion addresses two key points concerning Pizer's thoughtful paper about a long-term, difficult analytic process. First, it responds to Pizer's quest for theoretical and clinical concepts that do not limit the analytic work of mature, experienced analysts to interpretive work, but reconnects them theoretically, clinically, and technically with deeply engaging emotional experiences of life-giving, profound transformation through treatment. The author suggests that the clinical theory of therapeutic regression, which was developed and forged within intense and difficult analytic treatments, brings the critical need for fundamental experiences of the analyst's loving and sustaining provision into the framework of the psychoanalytic process and therapeutic action. The discussion further elaborates on the emotional risking and vulnerability – the venture zone, as the author terms it – that creating psychic change implies for both patient and analyst. This venturing by both of them is illustrated through the clinical example presented by Pizer in his paper.
Book Review : Roger Frie, editor, > Understanding Experience: Psychotherapy and Postmodernism.<
(2005)
Davies contributes to the development of relational theory by formulating and illustrating what occurs during especially difficult moments in an analytic exchange. In understanding enactments, Davies importantly underscores the contribution of both the analyst's and patient's >bad objects.< This author attempts to build bridges between Davies' language and concepts anchored in object relations theory and this author's language and concepts based in contemporary or relational self psychology, including the integration of cognitive psychology. In addition, this author delineates the use of the >empathic,< >othercentered,< and >analyst's self< listening/experiencing perspectives to explicate the case material and to provide alternative understandings and pathways for psychoanalytic work. The thesis set forth is that the use of different listening/experiencing perspectives expands choice for the analyst when working in difficult moments of the clinical exchange.
Steven H. Knoblauch has been developing a strategy and theoretical perspective for using and understanding complex nonverbal experiences and communications that occur in the analytic exchange. His delineation of nonverbal communication contributes substantially to the ongoing expansion of our views of psychoanalytic interaction and theories of therapeutic action. This expansion, contributed to by many, involves the development of an interactive systems model in which verbal and nonverbal communications are viewed as actions occurring at explicit and implicit levels. In a number of Knoblauch's clinical illustrations, subsymbolic processes rapidly invoke, or are invoked by, nonverbal or imagistic symbolic processing and meaning-making as well, often followed by verbal symbolizing processing. Subsymbolic and verbal and imagistic symbolic processing, intrinsic modes of organizing data, probably continually influence one another bidirectionally in a flowing feedback loop.
Nadzieja
(2005)
Balwochwalczy kult wladzy
(2005)
The Nature of Dreams
(2005)
Společný >náboženský< úkol
(2005)