Refine
Language
- English (293) (remove)
Document Type
- Articles (239)
- Reviews (35)
- Books (12)
- Interviews (3)
- Forewords (2)
- Collections (1)
- Event Reports (1)
Year of publication
- 2000 (293) (remove)
Among the many remarkable peculiarities of the electoral process in Ukraine during the eighteen-month electoral cycle (from the parliamentary elections in March 1998 to the presidential elections in October-November 1999), the features of most interest to political scientists are those that, if properly explained, will enable us, first, to outline the basic parameters of citizens' behavior under the political regime that has evolved during the last ten years and, second, to determine the value orientations and the potential of the principal social and political actors. Above all, I have in mind the sociopolitical and sociocultural components of the elections or, to use a term of Erich Fromm's, the >social character< [1] of what is called the mean statistical (average) Ukrainian.
This article discusses the role of philosophy in humanistic psychology. Specifically, the author draws on concepts from Erich Fromm, Carl Rogers, Socrates, and others. The author discusses what it means to be human, the characteristics of the self, and the division between feeling and thought. Finally, the author concludes with some speculations on dialogue between persons, especially the interactions between therapist and client.
After a brief exploration of Hegel's writing on the formation of self-consciousness, including the place of religiosity in this formation, the article examines Kojeve's response to a Hegelian homo religiosus, followed by a counter-response to Kojeve's atheism through a peculiar, Jaspersian reading of Erich Fromm's discussion of the >X< experience. Finally, it will be argued that the desire for mutual recognition, and humanity's yearning for transcendence, are essential experiences in the formation of self-consciousness.
The ineffable articulated.
(2000)
Reply to commentaries
(2000)
Reply to commentaries
(2000)
Reply to commentaries
(2000)
Assisting the analysand in making the past a living present held within a bearable yet unpredictable future is what psychoanalysis is so much about. Events of the past can never be redone, or fully repossessed, but they must be reconstructed in the context of the transference–countertransference experience of the analytic relationship. In order to make the past a useful present and presence, we need metaphors to give it shape – metaphors that capture the memorial activity linking the past with the present and future in a meaningful manner. In this paper, I explore the ways in which the work of the American photographer Shimon Attie creates a memorial place in which the past is not simply remembered but instead is actively mourned. In The Writing on the Wall, Attie collects broken fragments from prewar German-Jewish life in Berlin, and, by projecting these found shards of former lives onto the buildings in the Berlin Scheunenviertel, which once housed these people, he creates a potential space in which a present can suddenly come alive by the superimposition of a past that was supposed to have been obliterated. In this transitional realm, the spectator is given a wide realm of to-and-fro movements between past and present that permits the creation of an object world that did not exist before. I suggest that Attie's intricate weavings of past, present, and future serve as instructive models for the psychoanalytic process in which the analyst can find himself in a similar position of opening up a playground where the past can be brought into the present and where the presentness of the past can come alive. The ability to move back and forth between the present and the past suggests a link to the Freudian concept of deferred action, later taken up by Lacan under the notion of après-coup, where the impression (Prägung) of an earlier event, having lain dormant for a long time, breaks through into the present through a retroactive action that then completely reshapes the present impression. I draw comparisons to psychoanalytic practice, in which the superimposition (the stacking on top of one another) of recollections, dreams, and associations pries open in the analysand's mind a psychic space in which memories of a seemingly insignificant past absorb a sudden sense of urgency when revisited through this retroactive process.
Oedipus as Normative? Freud's Complex, Hook's Query, Malinowski's Trobrianders, Stoller's Anomalies
(2000)
Reply to commentary
(2000)
The insufficiencies that Joan Copjec finds in the work of Judith Butler are the same kind Dyess and Dean want to alert us to in relational psychoanalysis. Two dangers of this nature are reification (that is, the relational position's becoming >the Book<) and a flirtation with superficiality (a potential outcome of believing that all experience can be understood in the terms of social relatedness). Theorizing >the impossibility of meaning< may be a first step in addressing these problems without having to limit the terms of the discussion to nature and nurture, or essence and social construction. But the idea of the Real is inextricably interrelated with, and mutually defined by, other parts of Lacan's theory. And so, if we simply import into relational psychoanalysis Lacan's conception of the Real, we are mixing apples and oranges and thereby risking conceptual confusion. We should instead use Lacan's idea as inspiration for the construction of a conception of >the impossibility of meaning< that can be used in theorizing the particular kind of problems relational psychoanalysis sets itself.
Reply to Commentary
(2000)
Psychoanalysts have likened psychoanalytic institutes to religious denominations and have viewed any possible similarities as stubborn but temporary liabilities that should eventually be overcome. Theoretical and empirical studies in the sociology of religious denominations suggest otherwise and offer a different way to think about institute structures. If a sociology for other kinds of groups applies to psychoanalytic ones, there are important implications for how we think to structure psychoanalytic education.
Reply to Commentaries
(2000)
Reply to Commentaries
(2000)
Reply to Commentaries
(2000)
Reply to commentaries
(2000)
Reply to commentaries
(2000)
Reply to Adam Phillips
(2000)
Benjamin Wolstein.
(2000)
Reply to commentary
(2000)
Ceccoli (1999a) argues that, because of their capacity for maternity, women analysts are capable of certain interventions that men are not. Taking issue with such assertions, this commentary argues that although the gendered metaphors of psychoanalytic intervention have changed usefully since Freud's paternalistic imagery, in favor of the maternal language of Klein and Winnicott, these metaphors are regressive if their value as symbolism is undermined. Ceccoli's case study is revisited and reevaluated to posit an alternative view: that theory is sometimes employed to fill gaps that might be more productively tolerated in the service of the analysis. It is argued that Ceccoli's use of Kristevan theory to support an essentialist position that translocates the paternal phallus into the female analysts' >gendered, bodily specificity … on the basis of our capacity for maternity< (p. 695) is an example of such a use of theory.
Reply to Bromberg
(2000)
Reflections on Flat Mountain
(2000)
Reply to commentary
(2000)
Reply to commentaries
(2000)
Psychotic developments in a sexually abused borderline patient. Commentary on paper by Paul Williams
(2000)
In this paper, I explore >the art of mourning< in the course of discussing two Borges prose poems, >Pierre Menard, Author of the Quixote< (1941) and >Borges and I< (1957), both of which were written soon after Borges suffered enormous emotional losses. I suggest that successful mourning centrally involves a demand that we make on ourselves to create something – whether it be a memory, a dream, a story, a poem, a response to a poem – that begins to meet, to be equal to, the full complexity of our relationship to what has been lost and to the experience of loss itself. Paradoxically, in this process, we are enlivened by the experience of loss and death, even when what is given up or is taken from us is an aspect of ourselves.
An interpersonal psychoanalytic approach to testing adult survivors of childhood sexual abuse.
(2000)
Reply to commentary
(2000)
The experience of self is partially a narrative of one's history without memory, there is no self. Central to personal histories are accounts of significant relationships and their successes and failures. Accounts of failed relationships tend to gravitate toward two narrative themes: selfpity and guilt. This essay explores some aspects of the nature of guilt and self-pity, the different forms in which they surface, and their relationship to each other.
Reply to Commentaries
(2000)
Reply to Ghent and Sern
(2000)
I report on the conclusion of a distinctly nonmodernist analysis, one with no definitive destination or goal. Given the lack of case reports describing other such termination processes within the psychoanalytic tradition, I look outside the usual psychoanalytic literature for frameworks that might guide the experience of termination without directing or essentializing it. Psychoanalytic writing, like that of most disciplines, generally follows forms that strive for reasonableness, coherence, order, and meaning. I experiment with discussing the end of an analysis without organizing the narrative, its >truth,< images, subjects, and objects, according to more structured, scientific ways of thinking. Poststructural French literary figures Blanchot and Bataille as well as American philosopher Greene, aid my reflections on some of the mysteries mobilized in the analytic relationship and its ending.
Book review: Who's that girl, who's that boy: Clinical practice meets postmodern gender theory.
(2000)
Reply to commentary
(2000)
The aim of this paper is to discuss racial enactments for what they might contribute to our understanding of the intersubjectivity of race and racial experience. >Racial enactments< designate interactive sequences embodying the actualization in the clinical situation of cultural attitudes toward race and racial difference. I present examples of racial enactments in several social contexts, as well as in an extended clinical vignette. I consider racial enactments in the light of contemporary psychoanalytic theory and suggest that collaborative methods facilitate the effective analysis of racial material.
Book review. Seduction, surrender, and transformation: Emotional engagement in the analytic process.
(2000)
Reply to Commentaries
(2000)
An account is given of the intellectual process by means of which I wrote my first book, White Racism: A Psychohistory. The process included an incorporation of society and history into the discourse of the unconscious – that is, a way of treating external reality nonreductively while remaining faithful to a radical depth psychology.
Reply to Commentaries
(2000)
Reply to Commentaries
(2000)
Three dreams from the first few years of an analysis of a significantly traumatized woman were selected to demonstrate their resonance with, organization of, and consolidation of certain pivotal themes emerging in the clinical process itself. These dreams occurred chronologically but not sequentially and are posited in the affective and thematic contexts in which they were reported. The dreams selected herald the beginning of a new phase in the patient's development, which had previously been mired in darkness and despair.
Reply to Commentary
(2000)
This paper explores the interrelationship between patients' exercise of will to make advances in an analysis and their readiness to forgive their analysts for their human limitations. There is a thin line between idealization of the analyst, probably a necessary component of the process, and resentment of the analyst for his or her privileged position in the world and in the analytic situation itself. The patient's >progress< emerges as a kind of reparative gift, one that implicitly overcomes the patient's tendency to withhold such change out a sense of chronic, malignant envy. Particularly poignant in terms of its potential to elicit the patient's reparative concern is the situation in which the analyst is struggling with his or her mortality because of aging or life-threatening illness. In this essay two clinical vignettes are presented to illustrate some of the issues that this situation poses. One begins with an elderly patient appearing at the door of the analyst's (the author's) home the day of his return from the hospital after coronary bypass surgery. The other begins with an analyst who is terminally ill appearing at the door of a patient who is threatening suicide. The two stories are compared in terms of their implications for human agency, the exercise of will, and the coconstruction of meaning in the face of mortality in the analytic process.
Reply to commentary
(2000)
Reply to commentary
(2000)
The author comments on Dean and Dyess's >Gender: The Impossibility of Meaning.< They provide a valuable critique, based on Lacan's work, of postmodern gender theories. However, Dean and Dyess's argument for the >impossibility of meaning< in regard to gender may erect a new false dichotomy (gender as endless possibility versus gender as total impossibility) in place of the problematic dichotomy (gender essentialism versus gender constructivism) they so usefully deconstruct.