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Wie der Malort entstand
(1998)
The Evolution and Psychology of Unselfish Behavior. Cambridge, MA (Harvard University Press) 1998.
(1998)
Teoriyata na Erih From za >byagstvo ot svobodata< (Erich Fromm's theory about >Escape from Freedom<)
(1998)
Shadow of the Other. Intersubjectivity and Gender in Psychoanalysis. New York (Routledge) 1998.
(1998)
Review Oremland, J. D.: The Origins and Psychodynamics of Creativity: A Psychoanalytic Perspective
(1998)
Reflections on Culture
(1998)
Prison Life and Alienation
(1998)
On free-floating attention
(1998)
In this paper, self is conceived as a particular form of mental activity, or process, the dynamic and moving form of which is manifest in the stream of consciousness (James, 1890) and in certain kinds of conversation. A developmental pathway is constructed for self seen in this way. The development schema depends on the postulate of two fundamentally different forms of human language and conversation. One of the conversations, which has a nonlinear form, becomes a linguistic marker of >self.< The emergence of >self< is seen to depend on a form of memory, the autobiographical, which emerges at about four years of age. This memory system also allows the formation of narrative and of the storying that is the basis of culture. Disruptions of self are conceived according to Jacksonian theory and the notion of trauma. They result in forms of consciousness that are underpinned by memory systems, which, relative to the >autobiographical,< are more primitive. The disruptions are manifest in clinical conversations of a less complex, more automatic kind than the narrative of self. They are referred to, in this article, as chronicles and scripts. Successful therapy involves their transformation into a more spontaneous and complex narrative form.
In classical psychoanalytic models, treatment can be understood as enabling patients to repossess their own agency – to take responsibility for themselves as agents in relation to their own motives and impulses (>Where id was, there shall ego be<). How the question of agency is understood developmentally and as part of the treatment process in relational psychoanalytic perspectives has been less clearly articulated. In this article, we suggest that the attainment of the ability to experience oneself as an agent emerges from complex interpersonal and intrapsychic processes in infancy and early childhood and represents a kind of >glue< that provides the foundation for a feeling of personal coherence. We also suggest that the development of a sense of agency is predicated on the negotiation of recognition and mutual impact with parents early in life. When those negotiations go awry, the child's capacity for agency can be disrupted. We suggest that many of the difficulties patients experience in their lives can be understood in this developmental context.
The papers of Hans Loewald are among the most frequently cited and least understood within the psychoanalytic literature. Part of the problem is that his prescient ideas, extraordinarily creative and often visionary, are presented in traditional terminology. This paper is intended as a contribution to the explication of Loewald's important contribution, focusing on his novel understanding of language (both the development of language in the child and the language of psychoanalysis), and his richly dialectical view of the relationship between fantasy and actuality.
O Autorze
(1998)
In this article I explore the concept of a postoedipal adult sexuality and its role in the erotic transference-countertransference processes seen in psychoanalytic treatment. This concept challenges the fundamental assumption that, whenever erotic feelings enter the psychoanalytic space, the analyst always stands in the role of the oedipal parent. It suggests that clinical choices made from within an oedipal model often fail to recognize certain significant developmental changes. An extended clinical example is provided.
Patients’ use of language in the analytic setting can undergo extreme and sometimes surprising fluctuations. Seemingly articulate and engaging patients retreat to the concrete in their use of words, disconnecting verbal expression from one's internal experience. Are these fluctuations indications of limitations in the patient's capacity to put experience into language, or are they indications of the emergence of otherwise unacknowledged aspects of self into the treatment arena? Shifts in the use of language (both patient's and therapist's) can be opportunities to question the work of the analysis. Whether one uses these moments to expand the boundaries of the analytic technique or to expand the boundaries of the analytic relationship – or both – is the question posed in this commentary.
For a surprising number of analysands, many with above-average intelligence and facility with language, words do not adequately capture or convey emotion or symbolize experience. This often subtle difficulty can have a powerful impact on the ability to verbally communicate emotions, process affect, and utilize traditional psychoanalytic interventions. Analysands with these problems therefore often have difficulty using analysis to explore and understand their own experience, yet the reasons for such difficulties are often not recognized by either analyst or analysand. In this article, I suggest that the concept of alexithymia can provide a valuable tool for understanding this gap between affects and language and, in its broadest interpretation, can aid therapists in their pursuit of meaningful approaches to the analytic process. Using the concept as a starting point, I describe and illustrate an approach in which paying attention to apparently insignificant aspects of an analysand's experience gradually helps analysands identify and explore personal symbols and meanings in their lives.
This article discusses binary, or dichotomous, thinking as it develops in normal classification, in pathological splitting, and in shifts of cultural awareness such as that from Classicism to Romanticism. It relates these to states of subjective and objective self-awareness as induced and regulated by the early parental environment. A number of clinical examples demonstrate how pathological splitting may arise and how the therapeutic process works to alter dichotomous thinking and raise it to higher levels of integration. It also suggests that a similar process of integration can take place over time in our historical understanding of cultural paradigm shifts. We do not know the Hells and Heavens of people we pass in the street. There are two possible perspectives. According to the first, on a miniscule ball of earth, in a smudge of mold called a city, some microorganisms move around, less durable than mayflies. And the internal states of [such] beings, deprived of any reason for their existence, perfectly interchangeable, what importance can they have? According to the second perspective, that of a reversed telescope, every one of these beings grows up to the size of a cathedral and surpasses in its complexity any nature, living or inert. Only in the second case can we see that no two persons are identical and that we may at best try to guess what is going on inside our fellow men [Milosz, 1986, p. 120].
Some people feel that aspects of their past or limitations of their present prevent them from living a life they experience as worth living. They embark on the project of fully re-creating themselves. This article traces various manifestations of the desire for self-creation. An extended clinical example shows how this project led a patient to the brink of death, because it was more important for her to feel that she had authorship over her life than to be alive. The desire for self-creation has found cultural expression in the Cartesian program of cleaning the mind from any external influence. In less sublimated forms, this desire can be found in bodybuilding and certain forms of sexual fantasy. This article ends by discussing psychoanalytic and existentialist approaches to the protest against fatedness, which motivates the project of self-creation.
In this paper we explore a few points emphasized by both Fairbairn and American Relational Theory related to conceptualizations of the new and old object and the implications for working in the analytic situation. Underlying much of our discussion is the belief that there are useful tensions between, on the one hand, Fairbairn's emphasis on our attachment to bad and old objects and refractory clinging to these bad objects in the face of receiving something new, and, on the other, a construal of a push or willingness toward integrating externality and newness of objects (e.g., Winnicott, 1969 Benjamin, 1988). American Relational models which explore complexities of interaction augment an understanding of Fairbairn's formulations of why we hold on to old objects. Fairbairn's theory also offers ways of understanding aspects of repetition, even, and sometimes especially, in trying to provide new experience.
Models of learning and psychoanalytic traditions can reform be sustained in psychoanalytic training?
(1998)
Minds and Dialogues in Analytic Spaces – Negotiating Certainty and Uncertainty. Reply to Commentary
(1998)