Warum schaut er mich so an?
(1994)
Alien3
(1994)
America's >Cinderella<
(1994)
一、调查目的、方法及结果分析(一)调查目的需要的结构在个性心理学的研究中就一直引起人们的高度注意,从麦独孤的18种本能需要到默里的生物性需要和非物性需要的划分,从阿德勒的个体的社会性需求到弗洛姆的5种基本需求的划分无一不说明需要在人类个性中的重要地位。自从马斯洛需要层次论提出后,需要理论的研究更是突破传统的假设而被广泛运用到实际管理活动中接受实践的检验。本调查的目的是,在对我省国有大中型企业职工的抽样调查的基础上,利用定量和定性的统计分析方法,对我省国有企业职工的社会需要结构作出判断,并根据它们分析出职工社会需要在社会主义国有企业中所独具的特点,为当前搞活国有大中型企业,转换经营机制,发挥人的潜力,提高职工工作积极性和工作效率提出心理学依据和激励策略。
Achilles Helix
(1994)
Jika manusia terpisah dari lingkungan keluarganya, jiwa manusia akan selalu berada dalam kesunyiaan dan selalu dalam keadaan terasing. Dengan keadaan yang dirasakan terasing, sunyi, dan selalu merasa kesepian tersebut manusia dapat merasa bahwa ia sudah lepas atau bebas dari ikatan emosional kelauarganya.
>Does there exist a new Authoritarian Character?<: The current xenophobic violent acts in Germany have gained an new aura of sensitivity since reunification. Historical experience during the Weimar Republic, together with the strengthening of the National Socialism at that time would suggest the necessity to draw parallels to the current situation. The theories of the Frankfurt School regarding the authoritarian character according to Theodor W. Adorno and Erich Fromm are summarised. In addition, the current (empirical) theories of Heitmeyer, Maaz, Oesterreich and Fritzsche/Knepper to explain right-wing extremism, are analysed with regard to their sociopsychological, explanatory potential. At this point the differences in the political cultures in the reunified Germany are also discussed. The post-war waves of modernisation and individualisation would also suggest the necessity to return to the theory of narcissism. The >Macciavellian< strategies of interaction are taken to illustrate, that a new fear and escapism from freedom can lead to a modern authoritarianism of non-integrated individuals.
Egoismus in der Esoterik
(1994)
Revolución y felicidad
(1994)
Edvard Munch: A Life in Art
(1994)
Gene Science
(1994)
Can the Impossible Profession Help the Impossible Patient – Is Freud Relevant in the South Bronx?
(1994)
Perceptions Seeking Consciousness: A Developmental Model for Interpreting the Origins of Reality
(1994)
Review Malcolm Bowie: Lacan
(1994)
Universality of the Folktale
(1994)
Bilingual Miseducation
(1994)
Since the middle of this century, countertransference theory has steadily evolved to a point where we now find abundant references in our literature involving extremely useful self-disclosive examinations of a broad spectrum of potentially disruptive countertransference responses. Our collective attitude of openness and even excitement at the potential usefulness of such responses in deepening our understanding of our patients, ourselves, and the nature of our work has been profoundly beneficial. And yet despite our advances from the early days of psychoanalysis when powerful countertransference was viewed strictly as an impediment, an atmosphere of disapproval and dread continues to pervade the phenomenon of erotic countertransference, which in turn contributes ironically to the alarming incidence of sexual abuse of patients by therapists of every orientation and level of experience. The roots of our collective intolerance are explored, beginning with Breuer's treatment of Anna O and Jung's entanglement with Sabina Spielrein. Case material is presented involving erotic countertransference, and a position is taken regarding future directions that are vital to our profession.
Prólogo
(1994)
Sócrates
(1994)
Other People's Money
(1994)
This paper proposes a conceptual and clinical integration of contemporary psychoanalytic theories that emphasize the repetitive dimension of the transference (the repeated relationship) and those that stress the developmental or selfobject dimension (the needed relationship). Such an integration is accomplished by enlarging our conception of the communicative matrix that includes transference, projective identification, and countertransference. It is suggested that patients actively seek to enlist the therapist both in old pathogenic interactional scenarios and in new therapeutically needed relational configurations. Thus, contrary to recent criticisms of the developmental paradigm, the therapist does not have to look outside the transference-countertransference matrix for a model of the developmentally needed relationship: the patient communicates it through a creative, proactive form of projective identification. The work of Racker, Sandier, Winnicott, Bollas, and various self psychologists is reviewed and found to support this reconceptualization. The paper then examines the theory of analytic cure in the light of this integrated perspective. It is suggested that the most compelling theories take into account the analyst's >embeddedness< in the transference – countertransference while recognizing the importance of the analyst's >mastering the countertransference< as the basis for providing a new developmental experience. The therapeutic models of Racker, Bollas, and Newman are described as exemplary in this regard.
Whenever the subject is explicitly addressed, all analysts agree that empathic perception is an attitude one takes toward making observations, not a privileged means of perception. Furthermore, analysts seem to agree that observations made with an empathic intention are interpretations like any other observations. Empathy is not a conduit to the patient's inner life. But despite these points of consensus, it often seems to be implied in the psychoanalytic literature, usually unintentionally, that empathy is a privileged means of knowing another person. This undercurrent is sometimes present even in the work of theorists who simultaneously state their opposition to this very point of view. In this paper, after presenting an example from the literature of this kind of contradiction, I, basing my argument in hermeneutics, offer the view that all observation, inside and outside psychoanalysis, is interpretation. Then, turning to the three papers of the symposium individually, I take the perspective that in one way or another they all portray empathic perception as a privileged means of observation. These portrayals are examples of the unconscious politics of theory.
Egoismus bei Christian Wolff
(1994)
Reflections on our Heritage from Erich Fromm. The Humanistic Ethics of Erich Fromm (A Symposium)
(1994)
Contends that E. FROMM (1947) saw existential anxiety over the certainty of death as a fundamental and primary force in all human cultures. Anthropological examples (the Danai, Yanomamo, and Ojibwa) and the world view implied demonstrate that culture implies parataxis, since it expressly teaches people how to channel and focus their fears. FROMM pointed out that human beings have the capacity to change their environment and adapt to it alloplastically. Since culture is the means by which this adaptation comes about, there must be some accommodation to the environment. FROMM's interest in defining social character as a way of perceiving reality and structuring motivation through enculturation into a particular values system was a group-level parallel to Sullivan's interest in parataxis. Blame and the transfer of blame are discussed in terms being almost universal in human cultures in connection with anxiety.
Sexuality and Death
(1994)
This paper examines the effect patient transferences have on the analyst and on the analyst's stance in treatment. The paper suggests that certain features of what are commonly considered central to a >classical< psychoanalytic stance may derive from not fully understood dynamics of the transference situation and may be neither necessary nor useful aspects of technique. A comprehensive, developmental conception of transference as a general human endowment is proposed as a way of viewing the impact of transference in the treatment situation. The adaptive function of adolescent regression and adolescent developmental transference is examined as a paradigm for all transferences, both in and outside treatment. In this >adaptive< perspective, transference is understood not simply as a misconstrual of a new relationship on the basis of old struggles. Rather, transference is seen as an effort to bring to bear as much of one's own most vital interests, as they have been shaped developmentally, and to compel the object to provide what one deeply hopes to have gratified. This perspective provides a basis for understanding the powerful influence that the urgent transferences of patients have on therapists, who are not immune to some degree of enactment in response. Analysts may try, through a stereotyped treatment approach, to avoid the impact of the transference and the powerful vortex of feelings generated by it. Maintaining an adaptive view of transference, however, may enable the analyst to use his or her >countertransference< response to further the analytic work.
This paper addresses some assumptions underlying psychoanalytic theories. It uses Rorty's concepts of philosophy and poetry to capture distinctions: the former a search for universal truths and the latter an emphasis on meanings in discourse. Freud's embeddedness in 19th-century positivism organized his metatheorical assumptions, while some object relational theorists are inclined toward a con-structivist point of view. For many theoreticians these two vantage points overlap others insist on a sundering of the two. I maintain that polarizing these two positions is not useful. Both philosophical stances ask different kinds of questions and both types of questions are important for a general as well as clinical theory of psychoanalysis.
>Erich Fromms Humanismus und der Fremde<: Erich Fromms radikaler Humanismus mit seinem Glauben an die Gleichheit aller Menschen, in Frieden und Freiheit-zu, steht im Gegensatz zur Furcht vor dem Fremden (aufgrund von Rasse, Religion, ethnischer Zugehörigkeit, Nationalität etc.) und zu aller Fremdheit, die durch den Narzißmus des Penis, die unglaubliche Gier nach Geld und Macht und die doppelte Furcht vor Freiheit und Alleinsein erzeugt wird; wenn die Menschheit, anstatt sich von dieser doppelten Furcht jagen zu lassen, zur Individuation gelangen würde, so würde der Fremde – so Fromms Ansicht – zu einem Bekannten werden und das Fremde würde unsere Neugier, unser Interesse und unsere Fähigkeit zum Staunen hervorrufen und uns vertraut werden. Furcht und/oder Impotenz (manchmal ein Deckgefühl für erstere) sind die häufigsten und wichtigsten Ursachen für Wut, Ärger, Groll oder mörderischen Hass; eines dieser Gefühle spielt immer bei der Furcht vor dem Fremden eine Rolle. Viele Menschen fürchten und hassen auf diese Weise die Natur – so wenden sie sich künstlichen, kontrollierbaren Nachahmungen zu, so plündern sie die Natur und wünschen nur noch, sie um jeden Preis zu zerstören. Wir müssen hinzufügen, dass unsere Furcht unsere Fähigkeit zu wachsen behindert und so auch unsere Tendenz zur Destruktivität verstärkt. Unser Glaube und das Objekt unserer bewussten oder unbewussten Hingabe wird offenbar in allem, was wir in non-verbaler Kommunikation tun – auch dies ein >Königsweg< zum Unbewussten oder Nicht-Wahrgenommenen. Die Menschen handeln je nach Wahl, in zugänglichen Alternativen; deshalb ist es unbedingt erforderlich, die Einschränkungen unserer Wahrnehmung rückgängig zu machen und unseren Entscheidungshorizont zu erweitern, so dass wir in Bewusstheit und Freiheit wählen können. Für Fromm impliziert unsere Fähigkeit, kreativ zu sein, das Leben und alles Lebendige zu lieben, worin die Erde natürlich eingeschlossen ist, auch, daß wir uns weiterentwickeln und auf dem Weg zur Individuation voranschreiten.
Cinderella
(1994)
Kooperation unter Egoisten
(1994)
Egoismus bei Platon
(1994)
The Oedipus Complex: Some Observations and Questions Regarding Its Validity and Universal Existence
(1994)
Was America a Mistake?
(1994)
Die Unersättlichkeit der Bedürfnisse und der kalte Stern der Knappheit, 1994, Typescript, 18 pp.
(1994)