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- 1997 (454) (remove)
Fromm’s Thought [弗洛姆思想研究]
(1997)
Werte
(1997)
>Der Welt ein neues Glück<
(1997)
Review Arthur W. Epstein: Dreaming and Other Involuntary Mentation: An Essay in Neuropsychiatry
(1997)
Muralto onora Fromm
(1997)
La terapia
(1997)
Transcending the self: An object-relations model of the therapeutic action of psychoanalysis.
(1997)
Introduction: A Systems View
(1997)
Reminiscences.
(1997)
Review Michael H. Stone: Healing the Mind: A History of Psychiatry from Antiquity to the Present
(1997)
This paper presents a series of training vignettes which suggest that a subtext of defensiveness regarding exposure to our patients, fear of feelings, adherence to an unwritten set of rules, and a profound need to control our way of thinking and working pervades the way psychoanalysis is taught and practiced in many settings. The paper explores the way in which the basic culture of psychoanalysis, and the manner in which psychoanalysts are socialized, may make these kinds of episodes commonplace. The paper suggests that a paradigm shift that has been taking place in psychoanalytic clinical thinking has not yet affected the training process because of the danger that the new paradigm might undermine the safety, clarity, and ways of knowing that our traditional theories and clinical practices have provided.
Editorial. The Secret Code
(1997)
The title contains the thesis of the paper. Hubris is here: the godlike position of knowing good and evid. The mythical story about man's self-estrangement, as it is told in the biblical canon about three thousand years ago, depicts more a rise than a fall, as it entails a seizure of the throne of the one and absolute >Thou<. On good grounds that myth can be regarded as a particularly universal instance of man's selfand existence interpretation. In any case it seems obvious that the basic rule, as it implies giving voting right to everything announcing itself in man, even and especially to all that is defying his >already-knowing<, his open or latent judgements, is of crucial value on his way towards an authentic wholeness as a person. Consequences for the conception of not only therapeutic knowledge but knowledge in general, are discussed. How the myth of man's fall throws essential light upon deep depression, especially as met in psychoanalytic therapy, is demonstrated by means of two case histories.
Introduction
(1997)
Introduction
(1997)
Introduction
(1997)
The concept of projective identification continues to be viewed as alien, even dangerous, by self psychologists. Six aspects of self-psychology/intersubjectivity theory are explored in an attempt to understand the presumed incompatibility of self psychology and projective identification: 1) the empathic vantage point 2) the focus on subjective reality 3) the emphasis on the analyst's personal contribution 4) the focus on selfobject experience 5) the disruption – restoration process and 6) the defining of transference and countertransference as >organizing activity.< The self-psychological/intersubjective concepts that come closest to describing the phenomenon of projective identification – that is, empathic immersion, affect resonance, and reciprocal mutual influence – fail to capture at least three of its essential elements 1) the patient's persistent, unconscious intent to communicate certain unformulated aspects of self through the other 2) the analyst's sense of being >taken over< by the patient's experience and 3) the intensely visceral quality of the analyst's experience. It is argued that self psychology ignores this important form of patient communication to its own detriment and that the concept of projective identification needs to be reformulated in terms that are more experience near to self psychologists. It is suggested that there exists a normal, developmental need, a selfobject need, to communicate intolerable, unsymbolized affective experience through the other's experience – a need that remains more pervasive and intense in some of us than in others – and that the longed-for selfobject response is to have one's communication received, contained, and given back in such a way that one knows the other has >gotten< it from the inside out.
This paper uses concepts from infant research to describe the therapeutic action of psychoanalysis. Louis Sander's model of bidirectional mutual influence implies that agency is a property of all living things. Studying sleep – wake cycles, Sander concludes that these are mutually regulated the infant uses his state to guide his pole of the bidirectionality. It is in the >moment of meeting,< when the caregiving surround acknowledges the infant state in a way that >fits,< lies the beginnings of the infant's sense of agency. I suggest that one can make links between how a sense of agency develops in infancy and how this concept can be used in psychoanalytic treatment. Specifically, a bidirectional stance, a continuous attention to affect and state, and a systematic inquiry into how the patient is experiencing the analytic activity foster a sense of agency. Clinical examples illustrate the thesis.
Descriptions of clinical work tend toward the linear thus omitting the shifting intricacies of the known and the unknown inherent in the work. This essay, both in its form and its content, attempts to capture more closely the often kaleidoscopic complexity of the lived experience of the analytic process. The paper describes the emergence of multilayered transference – countertransference contributions to a single moment in clinical time.
The work of Bracha Lichtenberg-Ettinger implicates psychoanalysis as a political, clinical, and aesthetic project and draws theoretically from each of these domains. As part of her challenge to psychoanalysis, Lichtenberg-Ettinger questions the Lacanian and Freudian preoccupation with the phallus. She queries the degree to which the psychical amplification of the phallus remains blindly tied to the penis and a masculine incarnation. She supplements this phallogocentric positioning with the concept of a matrixial subjectivity grounded in the intrauterine coexistence of mother and child. The womb and its possibilities indicate another relationship between the I and the non-I based on forms of relating that do not revolve around the dichotomy of exclusion and merger. As part of her critique of phallogocentrism, the author repudiates the absoluteness of a phallic presence versus castrated absence and the binaries in conceptualization to which this configuration leads. The following commentary is deeply in sympathy with this project and appreciates the great reach of Lichtenberg-Ettinger project. Her project requires great care, however, as it tries to redefine formations of subjectivity through the Real of bodily difference. Further, it is not fully clear how matrixial subjectivity is situated with respect to certain questions raised by the phallus. More specifically, if the phallus represents a moment that structures one's relationship to speaking and to repression, a clearer articulation of the place of these moments in a matrixial subjectivity might create a more productive dialogue with the most innovative aspects of Lacanian psychoanalysis.
The authors point out that in Freud's thought fantasy surpasses ontogeny, becoming history of phylogeny through collective and prehistoric Oedipus. Unlike Freud, who followed a positivistic epistemology, the authors emphasize the individual meanings of fantasy, according to the present constructionistic epistemology. – First, an outline of this point of view is presented. Secondly, a theoretical approach between fantasy and repression-in the light of the concept of >compulsion to know<-is suggested. A clinical vignette follows to illustrate the above mentioned principles.