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- 2002 (424) (remove)
>Krieg der Zivilisationen< oder rechtsintellektuelle Deutungsmacht im Dienste westlicher Hegemonie
(2002)
Historicity, Humility, and the Analytic Exercise Reply to Commentaries by Drs. Palombo and Horner
(2002)
This study is to suggest the aggression, human`s instinct as the new essence of sport. Through the psychological approach it could be found that the aggression which is human instinct is deeply related with the origin of sport. In relation to the instinct of death Freud has proved that there exists the aggression in human mentality and it could be said that the aggression of sport is related with Thanatos, the instinct of death that Freud said. Fromm, a sociopsychologist expanded the concept of Freud`s aggression and divided the aggression in human mentality as the defensive and positive aggression and destructive and malignant aggression and he saw that sport is related with the malignant aggression. I think we have to discard the attitude just to try to adapt the methodical value of sport although the value of sport exists with human instinct. Sport is the only thing to express and purify the aggression and it is expected to play the important role to create the future culture.
Zauważyć należy, że mimo ogromnej różnicy między poglądami Fromma i Berlina a stanowiskiem Kościoła pojęcia wolności pozytywnej i wolności negatyw-nej spełniają funkcję pomocną w analizie fenomenu wolności religijnej. Oczywiście nie są to narzędzia umożliwiające ukazanie istoty wolności religijnej, ale mogą się przyczynić do unaocznienia takich rzadziej stanowiących przedmiot refleksji filozofów warunków koniecznych przyznawania się do religii, jak np. wolność od społecznego nacisku na grupy religijne, wolność od nieuprawnionych ingerencji państwa w sprawy religijne, wolność do swobodnego przekazywania wiedzy religijnej, do publicznego wyrażania przekonań religijnych itp. Myśliciele liberalni, których refleksja była inspiracją do napisania tego szkicu, skupiali swoją uwagę na wolności negatywnej. W tak rozumianej wolności upatrywali szczególną wartość. Wolność w rozumieniu przedstawianym w Dignitatis humanae, o ile można ją charakteryzować przy użyciu pojęć proponowanych przez Berlina czy Fromma, będzie zdecydowanie bliższe wolności w sensie pozytywnym, a jej urzeczywistnienie jednostka będzie osiągać przez dobrowolne poddanie się prowadzeniu przez rozpoznaną Prawdę.
Review Robert F. Bornstein and Joseph M. Masling (Eds.): Empirical Studies of the Therapeutic Hour
(2002)
Much contemporary analytic writing is focused on the intersubjective >space< between analyst and analysand. This article focuses on a different area of analytic subjectivity and intersubjectivity – on the implicit rules that guide psychoanalytic thought and discourse, which have not received the kind of critical scrutiny as our explicit theories. The paper describes five problematic aspects of this implicit grammar and corresponding ways of refining it: articulating conceptual multiplicity where we often use unitary constructs (such as the unconscious or the therapeutic action of psychoanalysis) specifying mechanisms rather than causally ambiguous descriptions (such as two unconsciouses talking to one another) and conditional rather than blanket statements avoiding using terms in overdetermined ways that lead to theoretical imprecision and confusion of theory and metaphor exercising greater caution in the use of developmental constructs and analogies, particularly from infancy and rethinking the nature and presentation of evidence in psychoanalytic discourse.
Two central questions raised by Spezzano's commentary have to do with the extent to which we seek objectivity in psychoanalytic theory and practice, and the extent to which one or another set of methods (e.g., clinical observation) is adequate or optimal for generating that knowledge. A discipline and treatment devoted to understanding subjectivity is nevertheless devoted to objective knowledge about a patient's subjectivity, defenses, and so forth and requires valid theories to guide exploration, inference, and intervention. Seeking objective knowledge does not require a naïve empiricism ignorant of the limits of objectivity. We would do well to use multiple methods to learn about how the mind works and what leads to therapeutic change.
Three distinct, yet overlapping, phases of treatment emerge when working with some borderline and psychotic patients. This are patients who test the ordinary limits of psychoanalysis, but can profit from its deep exploration. The first phase is colored by acting out, interpersonally and intrapsychically. An analytic envelope of containment is necessary to sustain the treatment. Interpretive holding and containing help the patient find a psychic receptacle capable of detoxifying violent projections. Many of these patients terminate prematurely. The second phase is centered around the patient's defensive use of the death instinct to extinguish or destroy certain parts of their mental functioning. This difficult standoff between parts of the patient's mind becomes replicated in the transference. The third phase reveals the more fundamental problem of paranoid~schizoid anxieties of loss and primitive experiences of guilt. These include fears of persecution and annihilation. Some patients abort treatment in the first or second phase and never work through the phantasies and feelings of loss. Nevertheless, much intrapsychic and interpersonal progress is possible. Given the instability and chaotic nature of these patient's object relations, the analyst must be cautiously optimistic in their work and realize the potential to help the patient even when presented with less than optimal working conditions.
Self psychology: Today
(2002)
In this commentary it is appreciated that in his approach Safran avoids some of the common pitfalls of brief therapy discourses, namely, the extremes of therapeutic grandiosity and therapeutic nihilism. Instead, seeking to maintain a >middle way,< he strives to balance the pragmatic and instrumental aims of time-limited psychotherapy with an appreciation of the existential and human dimensions of the therapeutic encounter. Safran also works to extend the full implications of relational theory to the theory and practice of brief psychotherapy. In this effect he relies on the contributions of constructivism, interpersonal psychoanalytic theory, and relational clinical theory. In this commentary some tensions and even contradictions are remarked upon between certain aspects of Safran's approach and the fundamental assumptions of relational theory. A tension is noted between the instrumental aims of brief therapy and Safran's goal of radical openness to patients. The importance of therapist decentering is acknowledged, along with paradoxes in the use of the concept of metacommunication. Finally, a question is raised as to the compatibility of empirically oriented approaches to psychotherapy research with the philosophical assumptions of a two-person psychology.
Czlowiek pozbawiony
(2002)
In discussing the complexities and dialectical tensions inherent in the relational point of view, this commentary seeks to alert the reader to the simplifying dichotomies that can lead theory and clinical practice to be hostage to ideology. In exploring those dichotomies and their problematic implications for our work, emphasis is placed particularly on the nature of what constitutes evidence for our formulations and conclusions the different blind spots that different epistemological positions are designed to alert us to or, at least partially, to overcome the ways in which our efforts to transcend those blind spots often themselves create new blind spots the relation between insight and new relational experience the ambiguities associated with the (highly important but at times conceptually perilous) distinction between the one-person and the two-person models and the tensions between the need to hear patients in a fashion that is affirming and accepting and the equally important need to hear their fervent wish to change what they also want to have accepted. Many of these tensions and complexities are examined in the context of a critique of Bion's claim that analysts should be >without memory or desire.<
In order to discuss the depressive personality we have first to distinguish between this clinical entity and other types of depressive psychopathology that might also be chronic. The character traits and psychodynamics of the depressive personality confirm that there is a special group of patients, who belong to a depressive disorder continuum. The particular technical problems that depressive personality present are: (1) the inability to enjoy anything and the consequences of this on the therapist's experience and interventions, and (2) the negative therapeutic reaction which threatens the analytic process and the therapist's competence. If we combine transference/ extratransference interpretations with an >empathetic understanding< approach to systematic confrontation and interpretation, we can therefore justify the need for a slightly modified psychoanalytic technique in the treatment of the depressive personality.
Promotion and Protection of the Rights of Children. Impact of armed conflict on children. 78 pp.
(2002)
Marx's 'radical humanism', as presented in Erich Fromm's prominent study, To Have or to Be, is reflected in his criticism of the capitalist system, not only in terms of its social and economic aspects, but also in terms of its devastating effects upon the human psyche. The capitalist system, Marx and Fromm maintain, produces an impoverished human character dominated by avarice and greed, which tends to alienate all the physical and intellectual senses and replace them by the single sense of having. Instead of the myriad of ways in which an individual can appropriate an object, or human reality in general – such as by the faculty of senses, by thinking, feeling, observing, acting or loving – only the utilitarian, materialistic form of appropriation is considered relevant by the dominant Western mindset. Such a reduction of meaningful human relations to the world is depicted in Caryl Churchill's Owners. Churchill's characters' obsessive need to own – both objects and other people – deprives their lives of deeper meaning and fulfilment, either driving them into despair, madness and suicide, or turning their vitality into destructiveness, compelling them to annihilate everything that cannot be possessed. The paper also focuses on another common feature of Fromm's study and Churchill's play, namely, their recourse to Buddhism, which for both authors represents a system of thought diametrically opposed to the spirit of capitalist society centred in property and egotism.
There has been little or no research on the establishment of infant moods or the mechanisms underlying them. One reason may be our difficulty in entertaining the idea that there are affective processes in infants that have long-lasting organizing continuous effects. It is this possibility that is considered in this paper. I attempt to address the questions of how moods are created and what some of their functions are. My model of moods is that infants have long-lasting (e.g., hours, days, and even longer) mood states. Mood states are dynamically changing yet distinct assemblages of affective behaviors. Mood control processes are modified by affective input from others. Thus moods are cocreated by the interplay of active, self-organized, biorhythmic affective control processes in the infant and the effect of the emotions expressed by others on mood control processes. In recognition of the importance of Sander's thinking to this work, I have named one of these processes the Sanderian Affective Wave. Mood states organize behavior and experience over time. Critically, moods serve an anticipatory representational function by providing directionality to an infant's behavior as he >moves< into the future. Thus they provide continuity to infants' experiential life. Furthermore, moods fulfill the Janus principle of bringing the past into the future for the infant, but as a noncognitive/symbolic/linguistic process – that is, as a purely affective–memorial process. Moreover, I believe that consideration of the development of moods opens the way for thinking about dynamic conflictual emotional processes in infants. Lastly, thinking about moods has important implications for understanding the development of pathology and for therapy.
Using a clinical vignette, in which self-disclosure appears as a starting point, the authors investigate the connection between method and techniques. As the recent literature on the subject generally maintains, the classical analysts' neutral position can no longer be accepted. Analysts are always fully engaged in the intersubjective relationship and pass their values on to their patients through their professional roles – which can be understood as self-disclosure in a wider meaning. However, self-disclosure, and in more general terms the analyst's participation in the process, need technical criteria of reference. By deepening the relationship between method and techniques, established by Rapaport, the authors maintain that method is determined by theory and in turn gives meaning to techniques. As a consequence, techniques play a minor role with regard to theory and method. The opening of psychoanalysis to the relational perspective is bringing about the decrease of technique as an absolute value in favour of a greater self-awareness of the analyst who, following the method related to his/her theory will be able to better cope with techniques.
An etymology of a biophilia is Latin and is also mentioned with the instinct of the preservation of race as defined in Japanese-English dictionaries, in American dictionaries it is defined as an appreciation for life. And also bio is life and philia is love in Greek. The preface of >The Revolution of Hope< as described by Erich Fromm who is an American philosopher is a reference for biophilia. He described >The love of life< which exists in most of us is a latent power that is mobilized and whose behavior can change and can bring about change when life is threatened by danger and is fully recognized.
Kompensacyjna funkcja snu
(2002)
A discussion of the apocalyptic dimensions of the World Trade Center disaster, this paper considers some first-hand reports of the towers burning and collapsing, as well as the author's own experience that day watching events unfold and discussing these horrors with his patients. Several conceptual ideas are developed, including the varied ways people experienced the disaster in terms of >zones of sadness< the organic nature of the way the disaster unfolded the language of the victims in terms of underlying rhetorical structures of response and psycho-historical considerations that suggest, in part, why the disaster was such a collective trauma.
This paper addresses the postmodern critique of unified-self theories that argues that the self is not unified but multiple, not a static entity but in constant flux, not a separate center of initiative but intersubjectively constituted. The author proposes that there are two kinds of division in self-experience: the dissociative divisions of multiple-self theory, and a division, akin to the divisions between Freud's structural agencies, between what are here termed the >intersubjective self< and >primary subjective experience.< In contrast to dissociated self-states, which occur in different moments in time, these two dimensions of self-experience occur simultaneously indeed, what is most important about them is their relationship. The author suggests that it is this intrapsychic relationship, as it occurs in a given psychological moment, that determines the qualities of self-experience that are emphasized in unified-self theories: such qualities as cohesiveness versus fragmentation authenticity vs. falseness vitality versus depletion optimal versus nonoptimal self-regulation and agency versus feeling one is at the mercy of others. Furthermore, a major organizer of the intersubjective self is early identifications, especially >identifications with the other's response to the self.< The implications of these concepts for therapeutic action are discussed and illustrated with an extended account of an analytic case.
The discussions by Pizer and Brandchaft are so different in tone and focus that I answer them separately. Pizer invites dialogue about the relationship between identification and dissociation, which I pursue further with him. I then briefly consider his therapeutic model, which emphasizes the negotiation of paradox, in the light of the identificatory divisions in self-experience that my model highlights. Finally, I address his concern that I bypassed the >crunch< of the repeated relationship in the case example of Jonathan. I argue that the stance I ultimately adopted was my way of bridging the paradoxes presented by Jonathan. Brandchaft couched his discussion as a dismissive attack, prompting me to defend myself while trying to engage in a dialogue about substantive issues. I respond to his criticisms regarding my epistemological position, my use of the concepts of identification and projective identification, and the process and outcome of my treatment of Jonathan. The bottom line is that the differences between our perspectives are not, as Brandchaft contends, those between an objectivist, causally >unidirectional< model and an intersubjective one, but rather those between two versions of intersubjectivity.
Language and the Nonverbal as a Unity: Discussion of >Where Is the Action in the >Talking Cure<?
(2002)
Symbolization
(2002)
Some thoughts on self-disclosure and the danger-safety balance in the therapeutic relationship
(2002)
The letter to the September 11, 2001 terrorists is analyzed in an effort to understand the state of mind of a religious suicide-killer. The letter has a solemn, serene, even joyful tone that is infused with love of God and a strong desire to please Him. The author suggests that incessant incantation of prayers and religious sayings while focusing attention on God led to a depersonalized, trancelike state of mind that enabled the terrorists to function competently while dwelling in a euphoric state. On a psychodynamic level, the theme of father–son love is used to explain the ecstatic willingness of the terrorists to do what they saw as God's will and to follow transformations from (self) hate to love (of God), and from anxiety and discontent to the a narrowly focused fear of God. Homoerotic bonding and longing, coupled with repudiation of >femininity,< are explained as an inability to >kill< the primal murderous father, as the mythological Primal Horde. Freud's description of sons' (group members') hypnotic love for their father leader (which, that when not reciprocated, turns into masochistic submission), seems pertinent for the understanding of the sons' >return< to an archaic, cruel father imago. >Regression< to the father is compared with classical maternal regression.
This paper is a response to an essay by Drew Westen. The author agrees with many of Westen's arguments about problems in the psychoanalytic literature and adds that the psychoanalytic literature has always been a problem for psychoanalysis. If we think of psychoanalysis as an ongoing experiment, then its >trials< are all the analytic sessions that have been conducted. Our >literature< has never systematically drawn on those. Westen critically scrutinizes certain habits that, in his view, haunt our literature, but that we do not explicitly note or disown as conceptual contrivances we mean to get rid of, while they are often misguiding clinical thinking and practice. I suggest that a fascinating question riding below the waves of Westen's paper is why patients and analysts accept this situation. I suggest that we all treat psychoanalysis as wisdom, art, relationship, skill, and something other than the application of established scientific findings because we recognize and accept it as that kind of human activity. It is unclear if patients care whether or not their analysts are scientists, but it is clear that analysts are not optimistic about sifting the research literature and finding clear clues to more effective clinical thinking, work, or writing.
Comment on Sergio Caruso's Article ‚On the Conjunction of Basic Assumptions in the Enlarged Group<
(2002)
Despite the recent interest in erotic countertransference and self-disclosure, little has been written about these phenomena when both analyst and patient are the same gender. Since homoerotic feelings can surface in any treatment, regardless of the participants' sexual orientation, this may well be a phobic avoidance that restricts many treatments, as well as our profession. I propose that the analyst's awareness of homoerotic feelings in the countertransference – including struggling with ways to express them – ultimately can create an atmosphere of safety. I offer an extended case example of one man with whom I colluded to ignore frightening aspects of his sexual fantasies. It was only by using my erotic countertransference, especially at a charged and pivotal moment, that I was able to help the patient begin to integrate split-off aspects of his sexuality.
Marketing needs to recognise the changing priority of consumption. The belief that markets are secure because consumers will continue to be motivated to have an ever-greater array and quantity of goods and services is a shortsighted and erroneous assumption. Consumers are increasingly looking to the market to provide resources and technologies that will enable them to achieve rewarding and sustainable states of 'being'. Drawing on the humanist philosophy of Erich Fromm, this paper advances the case for a 'Marketing of Being', based on a detailed discussion of the changing nature of consumer identity and identification behaviour.
Louis Sander's bold and ambitious theoretical synthesis deserves careful attention from psychoanalysts of all persuasions. Sander's cutting-edge approach draws on infant observation research, nonlinear dynamic systems theories, and current biology, physics, and other >hard< sciences. He is rethinking the psychoanalytic approach to psychic structure, motivation, and therapeutic action. In so doing, he updates Freud's project of linking psychoanalysis with scientific paradigms, but without reductionism, epistemological naivete, or an implicit antipsychological attitude. Sander emphasizes the dynamic relationships between elements in systems. His method draws parallels between the different levels of the functioning of natural systems, starting with the basic >biological< level of cells and organs and moving toward the psychic and interpersonal phenomena that are of greatest interest to psychoanalysts. In this way, he opens a window for a broad and inclusive >relational metapsychology.<
>Nonviolent Peaceforce<
(2002)
This paper discusses Freud's >Oedipus complex< both in its elaboration of the >Ueber-ich< and from a broader point of view, which relates to the development of man's moral sense. It is a disturbing experience to watch the continuous twilight of the function of the father, either as the head of the family or as the belief in a God or in a Truth that establishes a well-defined morality. At the same time, the function of the father as Lawgiver is supplanted by the function of money as the only value and the measure of all things. Since Freud's days, the field of morality has been increasingly invaded by the discourse of experts and administrators who determine Good and Evil with the intention of reaching a maximization of the profits and a more complete domination of our bodies. This paper questions the actual validity of the Oedipus complex as the organizer of modern man's sense of morality through its provocative title: >do we still have anything to do with the old blind man?<
As a way of integrating emerging knowledge of biological systems, developmental process, and therapeutic process, we identify principles in the process of exchange between organism and its context of life support that are present at all levels of complexity in living systems, from the cellular to the organization of consciousness. These principles range from specificity, rhythmicity, recurrence, and pattern to coherence, wholeness, and a relative unity in the organization of component parts. By proposing that these principles are also governing the exchange between mother and infant as they negotiate a sequence of essential tasks of adaptation, or >fitting-together< between them over the first years of life, the author suggests that the biological level becomes integrated with the developmental. A sequence of adaptive tasks extends from specificity of recognition in the newborn state, to recognition of inner awareness, purpose, and intention – shaping conscious organization. The bridge to the therapeutic level is constructed as therapist and patient build increasingly inclusive and coherent moments of recognition between themselves at the level of conscious organization, which act as corrective experiences, bringing the patient's own senses of >true self< and of >agency-to-initiate< to new levels of validity and competence.
This paper discusses the ethical humanism of the late psychoanalyst Eric FROMM as compared to traditional Judeo-Christian theism. Considering their respective views of human nature and possibility, and of the relationship between truth, reason, and revelations, the authors posit that FROMM and traditional theists take radically different positions, making their religious stances fundamentally incompatible. In conclusion, the authors suggest how these differences could have significant implication for pastoral care.
This book explores the thinking of 8 pioneers of religious psychology: William James, Sigmund Freud, Carl Gustav Jung, Gordon Allport, Abraham Maslow, Alan Watts, Erich FROMM, Viktor Frankl. Fuller presents the theories of these seminal figures in a clear, straightforward way, and also examines the limits of psychological explanations of religion. He concludes the book by exploring the contributions to religion by some prominent recent figures in psychology.
In this article I describe an approach to brief psychoanalytic treatment that is consistent with many of the key principles of the relational tradition. In this approach the treatment process is conceptualized as an ongoing cycle of therapeutic enactment, disembedding, and understanding, enactment and disembedding. Particular emphasis is placed on the use of countertransference disclosure for purposes of facilitating the collaborative exploration of relational scenarios that are being unwittingly enacted between patient and therapist. The influence of the brief time frame on the treatment process is explored and differences between the current approach and other approaches to brief psychoanalytic treatment are examined. A case is presented to illustrate the approach, and a number of questions are explored regarding the nature of change in short-versus long-term treatments.