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- 2000 (569) (remove)
Artista del amor
(2000)
Kunst des Liebens
(2000)
Reply to commentaries
(2000)
Reply to commentaries
(2000)
The ineffable articulated.
(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 Bergman and Foster
(2000)
Review Steven D. Axelrod: Work and the Evolving Self: Theoretical and Clinical Considerations
(2000)
Reply to commentaries
(2000)
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.
Reflections on White Racism
(2000)
An essential principle of psychoanalytic practice is the maintenance of strict confidentiality, and yet the presentation and publication of psychoanalytic case histories necessitate considerable public disclosure of the lives of our patients. Inasmuch as psychoanalysis is a particularly frequent, intensive, and lengthy process, a report of the unfolding of an analysis necessarily entails considerable revelation concerning patients, their inner worlds, and their life circumstances. This use of confidential material raises innumerable ethical concerns, and psychoanalysis, with its unique emphasis on unconscious mental processes, also adds to the complexity of ethical considerations by demanding that we take unconscious factors into account. When we speak, for example, of >informed consent< as an ethical principle, we as psychoanalytic clinicians must grapple with the problem of whether to take a patient's manifest acquiescence at face value. This article explores such ethical considerations along with other ethical and clinical complications in the presentation of analytic material for professional purposes.
Reply to Commentaries
(2000)
Reply to commentary
(2000)
An interpersonal psychoanalytic approach to testing adult survivors of childhood sexual abuse.
(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.
Reply to commentaries
(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)
Benjamin Wolstein.
(2000)
Reply to Adam Phillips
(2000)
Reply to commentaries
(2000)
What Is Psychoanalysis?
(2000)
Reply to commentaries
(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 Commentaries
(2000)
This paper begins with an analysis of race as a social construction and then follows the argument that, at a deep structural level, race and racism are organized by the same rational–irrational polarity of Enlightenment philosophy that informs psychoanalytic structural theory. The heart of the paper is formed by two case examples, one from my own practice and one from Leary (1997). I argue that unconscious racism is to be expected in our clinical work at this point in history and that truly reparative efforts depend on an acknowledgement of racism in the transference–countertransference matrix.
The patient's containment of the analyst's affect occurs in a broad range of situations that extend far beyond the more visible instances when the analyst is directly expressive of his or her own affects. This paper begins to explore how patients help analysts contain various kinds of affects within the analytic process, particularly more routine and less heroic types of containment. Although this containment is generally a far less prominent feature of analytic work than is the containment provided by the analyst for the patient, it is omnipresent. Routine elements of containment that the patient provides for the analyst involve working with the knowledge of the limits of the other – including the possibility that in a long-term treatment the patient will often get to know quite well some of the quotidian aspects of the analyst's personality and its relation to the patient's conflicts. Mutual aspects of containment are extremely important in the expression and titration of anger and disappointment, desire, hope, humor, and the negotiation of psychic possibility within the analytic dyad.
Reply to commentary
(2000)
Reply to commentary
(2000)
As Freud's privileged theory of unresolved grief, melancholia presents a compelling framework to conceptualize registers of loss and depression attendant to both psychic and material processes of Asian American immigration, assimilation, and racialization. Freud initially formulates melancholia as a pathological form of individual mourning for lost objects, places, or ideals. However, we propose a concept of melancholia as a depathologized structure of everyday group experience for Asian Americans. We analyze a number of Asian American cultural productions (literature and film) as well as two case histories of university students involving intergenerational conflicts and lost ideals of whiteness, Asianness, home, and language. Exploring these analyses against Klein's notions of lost objects, we propose a more refined theory of good and bad racialized objects. This theory raises the psychic and political difficulties of reinstatement and the mediation of the depressive position for Asian Americans. In addition, this theory suggests that processes of immigration, assimilation, and racialization are neither pathological nor permanent but involve the fluid negotiation between mourning and melancholia. Throughout this essay, we consider methods by which a more speculative approach to psychoanalytic theory and clinical practice might offer a deeper understanding of Asian American mental health issues.
Reply to Barnaby Barratt
(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.
Reply to commentaries
(2000)