The main purpose of this paper is to found an educational basis of consumer education in the Japanese school system. The basis will be formed by what is called >consumption ethics<. Recently it has been pointed out that society has to re-evaluate its value judgements of daily life. Education has the ability to influence future generations' global awareness. The steps towards improving our crisis situation must begin with a combination of consumer education and environmental education. The function of education cannot be emphasized enough in that it has the ability to alter morals, values, ways of thinking and the social system. But the goal of saving our lives cannot be actualized without real ideas. Hence there is a need to establish >consumer ethics<. These new ideas should be based on the establishment of >consumption ethics<.
Zu den Beiträgen
(1996)
Yes, one self is enough.
(1996)
Is there such a thing as midwifery ethics? Yes, there is. As human beings (moral agents), midwives are to be ethical, moral, responsible persons and professionals. Midwives work in moral relationships with other persons. They serve by the moral standards of their profession as now embodied in written codes of ethics, a profession that is part of the larger health care profession. As part of the professional world, midwives participate in the general standard that to be professional is to be ethical and to be unethical is to be unprofessional. The professions, in turn, are part of what Erich Fromm calls >human ethics<. If midwives are to be ethical, we suggest they need to understand ethics and to reason morally. Better health care for all is the result.
What is psychosis?
(1996)
Wege der Liebe
(1996)
Transsexualism may be considered as a gender identity disorder which is fundamentally characterised by the patient's deep dissatisfaction with his or her anatomical sex, and the desire to modify his or her body in such a way that it acquires the features of the other sex. Adult transsexuals have not often been the subject of psychoanalytical analysis; in fact, observations made regarding fetishist patients, transvestites or persons engaging in other perverse behaviour are often extrapolated to take in transsexuals. Stoller is an exception, having carried out important studies of this pathology from a psychoanalytical point of view. This paper, employing data collected on two transsexual patients, male and female, discusses whether transsexuality does indeed belong to the group of perversions, it speculates about the application of Stoller's dynamic hypotheses to the two cases presented and finally it analyses the expression of aggression in this pathology and the counter-transferential experiences it arouses, indicating possible directions for future study.
E. FROMM's promised volume on clinical psychoanalysis was never completed. Maccoby analyzes the contradictions in E. FROMM's work that contributed to his difficulty in delivering on this promise. Two distinct voices can be discerned in FROMM's work. The analytic voice describes what is and how it came to be. It provides an analysis of the thoughts, emotions, and behavior patterns that may be conscious or unconscious. While the analytic voice helps us understand what can be, the prophetic voice states what should be. The prophetic voice looks to the future and rekindles hope. FROMM's messianic view of hope is central to the prophetic vision.
We hypothesize that, in the structure of the psychotic self, there is a disintegration between the symbiotic and separate states of the self, of which the patient is painfully aware: to use a metaphor, the light in the schizophrenic self is split: at times it is only in wave form, energy (the patient is living in disintegrated symbiosis), at others it is only matter, corpuscular (the patient is living in disintegrated separation); unfortunately, the wave and the particle are unable to produce a unitary phenomenon: the light becomes two entities. Sometimes we see the psychotic living symbiotically, we feel him to be very close to us, he tells us: >I am the moon, the sun, the universe. I am you<. At other times the patient is in his separate self but, as he is split off from the symbiotic self, his separation is extreme, it is autistic solitude: >nothing exists apart from me: the sun, the moon, the universe, are meaningless shadows which I cannot distinguish …, you are light-years away from me … you are not there<. In both of these extreme situations what seems to be missing is the boundary of separation in the state of symbiosis and the experience of symbiotic duality in the state of separation.
Salvador Millán's main thesis is that social character--the way patients and therapists internalize the values, cultural beliefs, and class structure of their society--is always present in the consulting room and often becomes manifest as transfer-ence and counter-transference reactions. Indeed, according to Millán, transference and countertransference are just another name for developmental processes of so-cial adaptation as it be-comes expressed in a particular relationship between an analyst and his/her patient. Millán takes us through the origin of the concept of transference in Freud, with its patriarchal and authoritarian overtones, to its classical definition in Fenichel's work. With its surgical metaphors, Fenichel crystallized an approach to technique and the handling of the transference. Analytical technique re-quired a neutral and detached observant role, with precise interpretations directed at the psyche, similar to a surgeon's skilled incisions into the patient's body. Millán compares this approach with the guidance Fromm offered to the students of the Mexican Psychoanalytic Institute during supervision and in his seminars in Cuer-navaca during the 1960s. Fromm's point of departure was like Freud's. Transference has to do with the experience of infancy that is repeated in the presence of the ana-lyst. Fromm (1968) thought that this definition of transference, while true, was lim-ited, since it took into account only one source of irrational strivings based on infan-tile longings. However, if one looked at transference as an experience in which the patient deposits in the person of the analyst the origin of >all of his expectations and fears,< (p. 2) a much broader range of transferential reactions is taken into consid-eration. Some of these reactions may be traced to parental influence. Others may have origins that are broadly social, in which the parents' influence is based on be-ing representatives of societal norms, or parental roles may even be irrelevant. In this definition, transference is not just based on childhood experience, but repre-sents the whole experience of the patient's life. Millán points out that one of the limi-tations of psychoanalysis is that it is primarily based on the experience of working with clinical populations. Millán briefly reviews a series of social character studies that have been conducted in the last two decades in factories, in corporate environ-ments, and in rural communities with normal populations, and that have broadened our understanding of the process of social adaptation beyond the consulting room. According to Millán, these studies provide support for Fromm's more inclusive con-cept of transference.
Douglas LaBier explores the relational paradigm in psychoanalysis in Fromm's work. LaBier believes that the Stone Center's variant of the relational paradigm comes close to Fromm in maintaining a critical attitude toward society. The Stone Center's work is also consistent with Fromm's critique of patriarchy and calls into question patriarchal values of domination and independence over the need for intimacy and connection. Implicit but not stated in LaBier's chapter is the question of why the Stone Center has not cited Fromm's work.
Dream interpretation was at the center of psychoanalytic interest in the first three decades of this century, constituting the royal road to the unconscious. Even though Freud insisted that the meaning of the dream should be sought in its latent content, he early warned against excessive interpretation of dream symbols and underlined the importance of eliciting the patients' associations and taking the total clinical situation into consideration when analysing dream material. He later stated that >a dream is as a rule merely a thought like any other. Later analysts have expanded and developed both dream theory and psychoanalytic theory in general, which has led to focus on different aspects of both the understanding of dreams and its position in clinical practice. This paper presents some of these aspects concerning the poetic diction in dreams, the integrating and adaptive functions of dreams, implications of the structural theory, the internal world and object relations and the psychoanalytic setting and process. Emphasis is placed on the Kleinian critique of Freud's dream theory which presupposes a well integrated ego, leaving out the impact of what excessive use of primitive defense mechanisms may have on both dreaming and the analytic process in less integrated individuals. The >capacity to dream< and to use >the dream space< has been compared to Winnicotts ideas about a persons capacity to >use an object< and his relationship to >transitional space<. Even though different psychoanalytic >schools< differ in what aspects of dreams and dreaming are emphasized, there are convergent lines. Dream interpretation is still a major, if not the royal road to a patients' unconscious. There are, however, other roads, an important one consisting of the transference-countertransference pattern as it evolves in the psychoanalytic situation.
The ominous in nature
(1996)
The image in form
(1996)
Paul Lippmann continues exploring the strengths and weaknesses of Fromm's work and directs our attention to Fromm's contribution to the under-standing of dreams. As Lippmann observes, at times >the adventure down the royal road had become a lockstep for the faithful on a narrow and rigid path<. Fromm reawakened an interest in exploring the richness and insight potential of dreams by focusing on the experi-ential approach to dream interpretation. To his credit, Fromm seriously engaged Jung's fundamental contribution. Although Fromm steered away from the stereo-type of fixed universal archetypes, he agreed that dreams could give expression to the very best in us. He tried to reconcile Jung's contribution of the dream's expres-sion of intellectual and spiritual insight with Freud's emphasis on the irrational mo-tives expressed in dreams. The result was a more complex, balanced, and clinically useful approach to dreams that anticipated many creative efforts to expand our un-derstanding of these mysterious nighttime visions. Yet, as Lippmann observes, dreams have the Rorschach-like capacity to elicit in would-be interpreters the re-flection of their own interests and motivations, and are influenced by the analyst's theories. Fromm's dream interpretations were often the expression of his own be-liefs, the voice of humanistic conscience, the expression of an irrational mother fixa-tion, or the rebellion against the dehumanizing effect of modern society. In short, he introduced his own creed to dream interpretation.
The Freud-Jones letters
(1996)
The fifth basic assumption
(1996)
The distributed Self: Introduction to symposium on >The multiplicity of self and analytic technique.
(1996)
The Application of Postmodern Thought to the Clinical Practice of Psychoanalytic Psychotherapy
(1996)
The Analyst's Authority
(1996)
Sonia Gojman traces many contemporary innovations in psychoanalytic technique to Fromm's explicit humanistic approach to psychoanalysis. As Gojman notes, Fromm emphasized the need to know the patient from within (from >center to center<). This requires from the analyst an openness to use his own experience as a vehicle for understanding the patient. Fromm legitimized the patient's observer role in the analytic process, and he supported efforts to abandon a mythical neutrality in favor of adopting a role as an observant participant who affirms not only unconscious truths but also steps toward health. Gojman notes that these changes in technique--a term Fromm was reluctant to use since the stance he advocated was not simply a matter of the head but of the heart--are consistent with contemporary intersubjective approaches and with some of the positions advanced by Casement, Gill, and Mitchell, among others. Gojman also points out that in Fromm's discussion of technique in the Cuernavaca seminars, he repeatedly emphasized the analyst's unconventional attitude, his aliveness, his honesty, a profound interest in patients and their well-being. According to Fromm, these were all key ingredients to diminish the patient's resistance within the psychoanalytic process and increase the patient's confidence in the analyst. Gojman courageously looks into the realities of psychoanalytic institutes, where analysands are exposed to their therapist as teachers and colleagues in a variety of situations. This leaves training analysts in an extremely difficult position, >surrounded by analysands and former analysands as junior colleagues, creating situations of high-risk professional communication in groups ridden by all kinds of secrets and nonusable information.< Gojman proposes that rather than treat issues such as prestige and power in psychoanalytic institutes as nonexistent or useless sources of information, that the process be analyzed from the perspectives of the analyst and the analysand, each with different positions in the group structure. Needless to say, this effort is demanding for analyst and analysand alike, but may come as a relief >acknowledging our real participation and not struggling to conceal it.<
Stille Ekstasen
(1996)