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Bion asserted that the possibility of change inherent in emotional growth and development was inevitably linked to fears of catastrophe. Did he intend this to apply to all patients and parts of the mind, or only to psychotic areas of functioning? Does subsequent clinical experience substantiate the universality of this assertion? These questions will be taken up from a general theoretical perspective in an attempt to understand what Bion had in mind when he proposed this view, and a clinical case will be presented to illustrate and examine the link between catastrophe and change.
希尔达•杜利特尔是享誉20世纪美国文坛的著名意象主义诗人,早年的诗歌短小硬朗,生动地诠释了意象派的创作原则,后期诗风有所改变,带有神秘主义倾向,显示出对改写古希腊神话经久不衰的浓厚兴趣。本文试用著名美国精神分析心理学家埃里克•弗洛姆有关逃避机制的概念,从心理学角度来解读杜利特尔在诗歌中一再抒发的对逃离现实的渴望。弗洛姆在其名著《逃离自由》中指出:虽然人类对自由有着很强烈的渴望并且现代人所获得的自由通常被认为是人类社会的一大进步。可是随着现代意义上自由的获得也使人们从那些给予他们安全感和归属感的纽带中脱离出来。并且随着个人力量的不断增长,个体独自面对世界时的孤独感和恐惧感也随之产生并不断加剧。人们常常会感到不安全,无助,怀疑,孤独,甚至恐惧。为了摆脱孤独感和恐惧感,人们试图去逃离现实。这便是弗洛姆所说的现代人>逃避自由<的心理机制。弗罗姆提出多种逃避的方法,并认为其中唯一积极的方法就是通过自发的创造性劳动,将独立的、自我充分发展的个体重新和世界联系起来。杜利特尔在其坎坷的人生中便经历了这样的心理历程。她在自我个性发展的过程中受到种种压抑而孤独,因为孤独而逃离现实,通过想象进入诗的境界,在诗歌创作中构筑自己的精神世界,由此获得精神上的自由,实现了她的人生价值—追求真与美,追求妇女平等、追求信仰自由、追求爱情自由、追求诗歌创作的自由。杜利特尔在诗歌中创造了丰富的世界,在精神上完成了由孤独无助到自由的转变,实现了自我价值的升华。本文分为六部分。第一部分是导论,简要地介绍了杜利特尔的生平和她的主要作品以及她诗歌的主要特点。第二部分是文献综述,简要地介绍了国内外学者对杜利特尔诗歌的研究状况。第三部分是全文的理论框架,扼要介绍了弗洛姆心理逃离机制的相关理论和观点。第四部分结合诗人的生平经历,简要分析了杜利特尔逃离现实的原因及其逃离的心理动机。第五部分重点探讨了杜利特尔如何通过神话诗的创作获得自由,并实现精神升华。第六部分是结论,作者简要地总结了全文,并指出杜利特尔的逃离是一种积极主动的自我选择,她最终通过神话诗的创作重新获得了精神自由。
弗洛姆社会性格理论是指他围绕>社会性格<概念所构架的具有弗洛姆特色的性格理论体系。本文集中介绍了社会性格理论的社会背景与理论来源、社会性格理论的主要内容(包括社会性格的概念与形成、社会性格的类型等)、社会性格理论的功能以及社会性格理论的影响与评价。论文的最后,笔者提出了在研究社会性格理论过程中遇到的问题,并对国内外学者对于弗洛姆社会性格理论进行批评的两点重点进行了讨论。社会性格理论在弗洛姆的思想体系中占有非常重要的地位,它是弗洛姆综合弗洛伊德学说与马克思学说所取得的重要成果之一,是进行资本主义社会批判的有利武器,并且在此基础上弗洛姆为社会出路给出了自己独特的答案。整个社会性格理论都在回答这样一个问题:即人与社会的关系问题。本文力图将散落在弗洛姆著作中有关社会性格理论的思想提炼并梳理出来,并给出自己的评价。
Begrüßung
(2009)
本文介绍了西格蒙德﹒弗洛伊德的传播思想,其中重点介绍了他的社会群体传播观,并指出他的传播思想对后来传播学的影响。对弗洛伊德的传播思想研究,是从他的心理学理论着手的,之前对他传播思想的研究都停留在他的精神分析理论上,而本文是研究他群体心理学观点中所渗透的传播思想。笔者对当时的群体心理理论研究做了简单的梳理,分析他群体传播思想的形成的源头。弗洛伊德的群体传播思想:强调群体传播是人的本能所为,是对群体领袖的认同和对群体成员的模仿。笔者在深入阐述弗洛伊德群体传播学观点时,对群体传播的概念界定是广义上的,包括心理群体等,不局限在传播学狭义的界定上。本文还分析探讨了,受到弗洛伊德群体传播思想影响的传播学者。可以看出,弗洛伊德虽然不是一个传播家,也没有传播学的著作问世,但是他的群体心理理论体系中的确透露出传播思想。并且这样的传播思想,也影响到后来的一些传播学者,对传播界而言,意义重大。
No curso do século 20 aparece no judaísmo da Europa Central de cultura alemã uma corrente de pensadores que associam o messianismo com a utopia socialista. Nos referimos aqui a dois pensadores que representam variantes bem diferentes desta cultura utópica/messiânica da Europa Central: Martin Buber, renovador da espiritualidade religiosa judaica, e Erich Fromm, freudiano-marxista de inspiração secularizada. Ambos, no entanto, encontram nas tradições bíblicas judaicas a fonte de sua visão utópica de um futuro mais humano.
This paper will try to analyze a curious intellectual phenomena: a group of Jewish-German authors that developed, during the Weimar Republic, a radical anti-capitalist and anti-protestant argument, directly inspired by Weber’s Protestant Ethic. They did not hesitate to denounce capitalism as a sort of diabolic religion (Ernst Bloch, Walter Benjamin),or as the product of the evil ethical tendencies of Calvinism (Ernst Bloch, Erich Fromm).
This paper will try to analyze a curious intellectual phenomena: a group of Jewish-German authors that developed, during the Weimar Republic, a radical anti-capitalist and anti-protestant argument, directly inspired by Weber’s Protestant Ethic. They did not hesitate to denounce capitalism as a sort of diabolic religion (Ernst Bloch, Walter Benjamin), or as the product of the evil ethical tendencies of Calvinism (Ernst Bloch, Erich Fromm).
Action and interaction, and emotion and thought as the inner wellsprings of action, play a central role in the lives of individuals, families, and society, spanning the continuum between everyday life and disorder. Until now, the narrative tradition has been the main methodology for portraying and formulating human action and interaction, and little has been written about the dramatic approach to life, disorder, and therapy. Since the essence of drama is action, dialogue, character, and emotion, it is time to give drama its due. The author proposes a methodological concept – dramatology – analogous to narratology, to highlight the dramatic method of investigating action and interaction in life, disorder, and therapy. Breuer and Freud presented both aspects of dramatology: dramatization in dream and fantasy, and dramatization in act, focusing on the person. This approach was elaborated by psychoanalysts with an interpersonal orientation, focusing on the person and speech as action. Dramatology is applied to exploring ongoing patient–therapist interactions as reality and as transference. Analyzing unconscious and latent dramatization in dream, fantasy, and enactment with free association is enhanced by utilizing clarification and confrontation, focusing on the manifest and mutually observable expressive form and style of actions and enactments, defenses and resistances, and the discharge and meaning of emotions. Dramatology puts forward a new paradigm for psychiatry, psychotherapy, and psychoanalysis.
弗洛姆毕生关注当代世界各种社会制度和文化体系,尤其关注西方社会和文化生活中的各种现实问题、矛盾和危机,他的社会哲学主要涉及三个方面:一是对人性、人的生存境况的分析说明;二是对社会现状,尤其是对社会病态的批判剖析;三是为拯救人类、医治社会病态提出的处方。尽管弗洛姆的研究领域很广,涉及到心理学、哲学、宗教、历史、社会、文化等,但他一生的学术活动都是围绕自己设定的一个中心目标展开的,即奠定一种人道主义伦理学,纠正被扭曲了的人性,拯救被异化了的社会,促成一个>健全的社会<。而关于爱的思想是这一中心目标的核心内容。在他的人道主义伦理学和所谓的健全的社会理论中,爱占有中心的位置,成为他解决人和人类社会各种问题和矛盾的>良方<。本篇论文的主旨是研究弗洛姆爱的哲学思想,分析这一思想的特点并做出评价。文章共分三个部分,第一部分介绍了弗洛姆爱的思想的生成背景,包括其生平著述、生活的时代背景和理论源流,以期对弗洛姆爱的思想研究提供历史、理论和方法上的背景。第二部分对弗洛姆爱的思想进行了全面的梳理和探究。弗洛姆爱的思想是从探讨人的生存境遇、人性出发的,他在社会和人统一的基础上,运用精神分析的方法,通过对人的本能、需要、性格的研究,对爱进行了较深层次的挖掘和把握。此外,弗洛姆以异化为武器对当代西方社会进行了诊断,对各种共生性的爱进行了分析和批判,拓宽了对爱的认识的广度。第三部分对弗洛姆的生存境遇说、需要理论和社会批判理论进行了简要评析,指出其理论的贡献之处,剖析其不足之处,并注意到了弗洛姆爱的哲学思想对建设和谐社会的启示和作用。
凯瑟琳•曼斯菲尔德(Katherine Mansfield,1888-1923)是以创作短篇小说闻名的作家,D.H.劳伦斯、弗吉尼亚•伍尔芙、T.S.艾略特、詹姆斯•乔伊斯等现代主义作家都曾对其独特的艺术感受力以及作品表示了钦佩之情,很多评论者都认同>就所起的指导性影响而言,凯瑟琳•曼斯菲尔德之于短篇小说艺术,犹如乔伊斯之于长篇小说。在乔伊斯和曼斯菲尔德之后,长篇小说和短篇小说与以前就迥然不同了。<她在作品中不断实现和运用的技巧创作与革新,有力地推动了英国现代短篇小说的发展,其作品的魅力始终吸引着文学评论者们执著地探索。在曼斯菲尔德的小说中,几乎所有人物身上都带着醒目的孤独感,类似一种精神上的标签。其作品的孤独主题,实际上是身处20世纪初,在社会现实和人类心理现实急剧变化以及个人一生动荡的生活经历与不安定的生活方式影响下,作者生命情绪的主观投射。曼斯菲尔德将她的孤独感渗透进小说人物的灵魂,通过对各种主人公处境的审视与反思,传递出强烈的孤独意识,孤独是她真实的情感体验,也是她探索人类生存困境和精神家园的特殊的艺术视角。论文除了在局部采用社会历史批评和美国心理学家弗洛姆关于人类>孤独<研究的新精神分析理论,主要采用的是折中的研究方法,即从曼斯菲尔德短篇小说人物的孤独感分析入手,将研究置于社会文化的大语境中,在文本诠读的基础上,结合作者的日记、书信和生平,剖析曼斯菲尔德短篇小说的孤独主题实际上是作家整个生命内外状态的主观投射这一命题。论文主体分为四章。第一章介绍曼斯菲尔德的生平、作品、文学成就和国内外的研究情况,尤其谈到对其作品中孤独主题的研究现状及问题,指出目前的孤独主题研究尚缺乏系统性,且结合社会文化大语境和作者内外生命状态的分析较少,因此值得进一步探索。第二章以曼斯菲尔德的46个短篇为论据,从人与人、人与社会、人与自然、人与自我四方面的关系分析小说人物的孤独感。第三章承接上一章的讨论,从这四个方面研究曼斯菲尔德本人的孤独感,并由此指出其小说的孤独主题实际上是作家整个生命内外状态的主观投射。第四章作为余韵,讨论曼斯菲尔德作品如何运用意识流、内心独白和象征主义等现代主义手法展现孤独主题。
There are patients whose outstanding feature is a particular difficulty in >communicating with themselves.< According to Bion, who reconceptualized Freud's theory, all of us have in our inner world the potential for both producing and blocking alpha-transformations. When they are blocked, beta-elements are formed, which are unable to generate thought. Our capacity to think and to think >ourselves< depends exclusively on alpha-elements. Patients suffering from problems derived from a compensated >structural mental void< are unable to think. Following Bion, the >non-edited< would, generally speaking, be one of the facts that condition the formation of beta-elements. The production of beta-elements transforms these personalities into >functional illiterates.< To what extent can we ignore the >novelties< that these patients present us with through the production of beta-elements and >bizarre objects<? I wonder whether the concepts of >repetition< and >re-edition,< as they are currently used in the clinical process, are not actually casting a shadow over our minds, thus thwarting our ability to assess the total dimension of this >functional illiterate< condition. The analyst's mind can be the first link in a patient's chain of unthinkable thoughts: (1) repetition; (2) embryonic thoughts; (3) the non-edited; (4) structural mental void; (5) functional illiterate; and (6) mental abortions.
Religion in the Psychoanalytic Relationship – Some Aspects of Transference and Countertransference
(2009)
本文阐述了西方马克思主义者赖希的>性革命<理论及>弗洛伊德主义的马克思主义<的相关学说与马克思主义的关系,并通过对赖希理论的批判及其对马克思主义哲学观点的误读尝试分析了其当代意义。赖希、马尔库塞、弗洛姆等>弗洛伊德主义的马克思主义<者们用>性革命<、>爱欲解放论<等理论就是用弗洛伊德的压抑论、人性论同马克思主义的社会革命、人的解放思想等结合在一起的产物。它们的宗旨在于将人从受压抑的资本主义社会桎梏下解放出来,寻求建立>人道主义的社会主义社会<。它主张性欲是与生俱来的身体各个器官普遍具有的,满足欲望、寻求快乐是人的本性,快感的满足是人类幸福的尺度。但是人的这些本能和欲望受到现有的家庭、社会、文明和劳动形式的限制使得压抑不断增加。而这种性压抑又是政治统治的主要机制,性压抑使人易受控制和能容忍政治统治,故得开展性革命同政治斗争相结合的斗争才能摆脱压抑,使人获得自由和幸福,进而要进行这种斗争,就要消除性否定的资本主义制度,于是就要将精神分析理论作出>革命的批判的应用<。>弗洛伊德主义的马克思主义<者们认识到并企图揭露资本主义社会中的独裁主义、异化劳动、侵略战争等等病态现象,但他们依靠>性革命<改变世界、解放人类的观点却走上了>唯性论<的歧途,反而掩盖了资本主义种种病态的阶级根源和社会根源。马克思主义者认为,性问题如同其他的社会问题一样,是社会问题的一个部分,性问题必须通过社会根本矛盾的解决来解决。当然,也并不能排斥有些性问题是由非根本矛盾引起的。但归根结底,性问题的解决要靠社会根本矛盾的解决来解决。物质的力量必须用物质的力量去摧毁,赖希理论在这里把性问题和社会正确联系起来,颠倒了性革命与社会革命的关系。赖希之所以认为马克思主义是>宏观革命<受到了当时苏联>教条主义马克思主义者<的很大影响,这些具有强大话语权的声音或多或少地使赖希偏离了马克思思想的本真。但现实中广大青年认为马克思主义哲学只是教条或者>宏观革命<理论的不在少数,>真正的马克思主义哲学<的内涵远比当代许多中国青年学生想像的要广泛且丰富多彩,又充满激情。赖希>性革命<思想的流行以及其最终造成的消极影响的某些个中原因不得不说对我国现今马克思主义教育和推广具有很强的警示和促进意义。当今爱与性的问题已成为中国青年生活中的重要内容,人们为追求纯真的爱情不断努力,但正如恩格斯指出的>结婚的充分自由,只有在消灭了资本主义生产和它所造成的财产关系,从而把今日对选择配偶还有巨大影响的一切派生的经济考虑消除以后,才能普遍实现。到那时侯,除了相互的爱慕以外,就再也不会有别的动机了。<我们分析和批判>性革命<理论,了解马哲的>宏观<和>微观<,如果在分析社会生产关系的宏观层面的同时,也不回避对人性心理的重视,不高谈阔论、不>谈性色变<,马克思主义哲学将更吸引人,更能为更
In this paper we express concerns that the marketisation of British higher education that has accompanied its expansion has resulted in some sections becoming pedagogically limited. We draw from Fromm's humanist philosophy based on >having< to argue that the current higher education (HE) market discourse promotes a mode of existence, where students seek to >have a degree< rather than >be learners<. This connects pedagogic theory to a critique of consumer culture. We argue that a ‘market-led’ university responds to consumer calls by focusing on the content students want at a market rate. It may decrease intellectual complexity if this is not in demand, and increase connections with the workplace if this is desired. Once, under the guidance of the academic, the undergraduate had the potential to be transformed into a scholar, someone who thinks critically, but in our consumer society such ‘transformation’ is denied and ‘confirmation’ of the student as consumer is favoured. We further argue that there is a danger that the new HE's link to business through the expansion of vocational courses in business, marketing and related offerings, inevitably embeds expanded HE in a culture of having. This erodes other possible roles for education because a consumer society is unlikely to support a widened HE sector that may work to undermine its core ideology.
Hiding and being lost: The experience of female patients and staff on a mixed sex secure ward
(2009)
In this article, I explore the themes of hiding, losing, and being found in relation to the experiences of women in secure mental health settings. Their hidden abuses, acts of violence, creative aspects, and secret desires play a central role in their identity, but are often lost to those who work with them, and even to the women themselves. Psychotherapeutic engagement with these women, including the work of arts therapists, can enable them to give voice to their hidden experiences, to disclose and explore their violent thoughts, feelings, and actions. Sometimes the women have used their bodies to encode those experiences which cannot be put into words, for example through hidden acts of self-harm. For other women, sexual feelings are hidden away, through shame and guilt. I will explore how therapeutic approaches can enable what is hidden to be brought into the open, using illustrative clinical material and inviting discussion throughout.
[ВЫВОД] Представители этики неофрейдизма про-должают конкретизировать понятие справедли-вости, смягчая наиболее дискуссионные аспек-ты психоаналитической теории З. Фрейда. Они более углубленно исследуют специфику бессо-знательного, связывают его архетипы с коллек-тивными формами, женской психологией (ком-плекс Электры), чувством неполноценности субъекта, ставшего >желающей машиной<, >те-лом без органов<. Стремясь преодолеть шизо-френическую раздвоенность личности, в оче-редной раз поставить деструктивный фактор бессознательного под контроль разума, выра-ботать на этой основе общечеловеческие кри-терии справедливости, неофрейдизм вносит важный вклад в преодоление техногенных про-блем современности.
Review Thomas G. Gutheil and Archie Brodsky: Preventing Boundary Violations in Clinical Practice
(2009)
Hoffnung spüren lassen
(2009)
Der unbekannte EINE und die bekannten Götzen. Erich Fromms religiöse Begründung der biophilen Ethik,
(2009)
El culto a la Santa Muerte es una creencia secular que se incrementa con gran rapidez en el México del 2009 actual y la presente tesina trata primeramente del origen de su culto, su relación con la iglesia católica- ortodoxa y sus características. Posteriormente, se analiza este tema desde un enfoque psicoanalítico. En base a la teoría de C.G. Jung, se aclara que el culto es la >sombra(término de Jung)< del neoliberalismo aparecida en el subconsciente colectivo mexicano.También se expone que los aztecas tenían una tendencia hacia la >necrofilia< en su religión primitiva según Erich Fromm. Y como conclusión, planteo cuatro premisas. Primero, el culto actual de Santa Muerte proviene de la tradición europea de la Danza Macabre, no obstante, la iglesia católica no reconoce su legitimidad. Segundo, el culto tiene cuatro principales características: 1. el sintetismo entre lo europeo y lo indígena, 2. el culto que se enfoca más en la vida mundana, 3. el culto como religión del mercado en el sentido de que se comercializa el culto, 4. el pánico por la muerte. Tercero, el culto se propaga por la crisis económica causada por el neoliberalismo. Los marginados que no fueron beneficiarios de la globalización han acogido este culto como >sombra< del neoliberalismo subconscientemente. A pesar de la tradición europea, la tendencia hacia la >necrofilia< ocultada en el subconsciente colectivo de los mexicanos resucita o intensifica esta >sombra<. Cuarto, el culto tiene ambivalencia como tabú. En otra palabras, tiene dos lados positivo y negativo. El positivo radica en que el culto absorbe y consuela a los marginados afectados por la globalización y el negativo es que el culto es una alerta roja a la sociedad mexicana.
This book seeks to make a presentation of eclectic concepts and explanation of a theory of psychopathology. Initially the first question arises: What is normal or abnormal for a particular culture? This is always present when we describe the concept of psychopathology. This understanding comes at a very auspicious time, the intention is to help the future psychoanalyst to understand and understand on the basis of this explanation, on the psychopathological aspects of the human mind. My intention is to enable the professional future of health care, a comprehensive and transdisciplinary as a subsidy to better formulate your diagnosis.
This approach focuses on a multidimensional view, this means that the reader can make their own deductions and conclusions from reading this writing. This is a textbook for professionals who are in psychoanalytic training or other related fields who wish to understand the pathological anomalies and misfits of the human mind. I believe that this reflection on several theoretical provides a vision of the whole and not just a single theory. There is, anyway, no desire to defend hypotheses with theoretical variables that may be a particular paradigm or a school of thought psychobiological or genetics. My intention is to get the reader to formulate their own point of view, in relation to the formulation of a diagnosis, with children, adolescents, adults or seniors.
Violence inflicted on men and women has repercussions on succeeding generations. Indeed, suffering that is not narrated and shared can become masochism and destruction. Based on a clinical case, I will propose an illustration of this fact and discuss it. I will also propose a discussion of countertransference linked to this case history. Finally, I will approach some topics on metapsychology and the way I use this concept to understand my experience.
Primarily, the bachelor thesis deals with the position of man in modern capitalistic society from Erich Fromm’s point of view. The analysis is gradually based on parts concerning human nature, the human character, social character, man’s relation to power, symbiotic relationships, authoritarianism, roots and development of capitalism, capitalism of the 19th century, capitalism of the 20th century and its impacts on human beings’ lives. Furthermore, I focused on the explanation of Fromm’s concept of the having mode and being mode. The final part is devoted to the productive orientation and the art of being. The work should help with better understanding the problematic position of man in our modern society. The next aim is to familiarize reader with unconscious processes taking part in the unconsciousness of the majority of people living in capitalism. The bachelor thesis has also ambition to restore and support humanistic branch of thinking within human studies.
回顾历史,人类对自由的追求仿佛一幅耐人寻味的画卷跃然于我们的思维深处。自由是人的内在本性和精神追求,人类的历史就是人追寻自由并实现自由的历史,历史上每一个思想家都无法回避自由这一问题。弗洛姆与马克思这两位伟大的思想家从不同的立场对此进行了深刻的探索。他们的自由观都围绕着现实的历史的人展开;都坚信人类社会有规律可循,坚信人的自由与理想的社会一定能够实现;他们都以异化为武器对资本主义制度进行深刻的控诉和批判,并在此基础上构建了人类理想社会的蓝图;他们的自由观始终把人的自由、发展、完善和尊严放在中心位置,弘扬了人道主义的伟大精神,这尤其值得我们借鉴。与此同时,马克思与弗洛姆的自由观又有着重大的区别。他们在关于人的本质、人的需要、异化思想、理想社会的模式与实现方式以及拯救人的方法、研究领域等方面都存在着很大的分歧。由于弗洛姆自由观是建立在非科学的人本质的基础之上,侧重用精神分析和抽象的爱来实现对人的拯救,并主张用资产阶级改良方式来改变现存的不合理社会制度。因此,难免不流于空想,并陷入乌托邦的困境。而马克思的自由观立足于人的实践,建立在唯物史观的科学基础之上,把人的自由的实现与社会发展的规律紧密联系到了一起,把共产主义作为实现人自由全面发展的必由之路,使自由获得完整的内涵和科学的价值,因而高扬了人类自由解放的主题。通过对两者自由观的比较和分析,使我们加深了对弗洛姆在微观心理层面探寻人的自由的积极方面和局限性的认识。更重要的是,通过对两者观点的比较分析,不仅加强了我们对马克思自由观的科学性的认识,而且增强了我们对整个人类自由解放的信心。同时也对我们的生活具有现实意义和借鉴作用
Esse artigo objetivou discutir sobre a dificuldade de implementar novas teorias, dentro do processo de modificação das normas brasileiras de contabilidade aplicadas ao setor público (NBCASP). Para tanto, refletiu criticamente sobre o estudo de Francalanza (1997), transpassando a discussão para a realidade contábil brasileira. Simultaneamente, buscou-se em Erich Fromm (1983) o processo e os sintomas da liberdade de pensamento e o papel efetivo da dúvida para contribuir com elementos que possibilitassem uma discussão mais profunda acerca da evolução da contabilidade pública, inserindo o debate da educação contábil, como fonte precípua para uma modificação científica. Utilizou-se do método de raciocínio dedutivo, associando a técnica de documentação indireta e de questionário estruturado. Nesta perspectiva foram discutidos alguns elementos vivenciados pelo Grupo Assessor constituído pelo CFC, para a elaboração das NBCASP, depois de 62 anos sem pronunciamento específico sobre este assunto para a classe contábil brasileira. Concluiu-se que as principais dificuldades na implementação de novas teorias no setor público brasileiro estão associadas com mudanças de atitudes, tendo em vista a forte ligação dos profissionais contábeis com aspectos jurídicos, que nem sempre espelham os constructos basilares da Ciência Contábil.
Breakthrough
(2009)
Bion's investigation focused on the clinically observable field of psychoanalysis and a description of its rules of transformations. Analytic observation has as its objective the discovery of connections and objects not previously observed, and therefore it necessitates breaking pre-existing meaning configurations. The discovery of a new meaning requires not only integration, but also a shift toward disintegration. Rupturing the protection of common sense, rationality, and consensus entails >a catastrophic impact with the true experience of the self,< and it is therefore obstructed by the individual and by the group, who consider it dangerous for their own survival. And not wrongfully so. We cannot know in advance, Bion affirms, if that impact will involve a break-up, a breakdown or a breakthrough – a disturbing perspective that is replete with consequences for theory and technique.
Bildung als Wohnkunst: Bildung als Orientierungspunkt in einer sich entgrenzenden Gesellschaft
(2009)
Den Patienten wach machen
(2009)
Awakening the Patient
(2009)
The author describes experiences gathered during several years of teaching psychodynamic psychotherapy with psychologists and psychiatrists within a 2-year-training programme in Shanghai, China. Questions and problems of the reception of psychoanalysis – shame, sexuality, harmony, abstinence – as well as the possibilities and limitations of exporting psychoanalysis are discussed. The possible future development of psychoanalysis in China is also outlined.