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Erscheinungsjahr
- 2004 (348) (entfernen)
The subject matter of identity belongs to the orthodox psychoanalytic movement. For about the last 15 years, the International Psychoanalytic Association (IPA) has successfully tried to facilitate research and to promote projects. If the resistance of influential analysts against empirical investigation decreases further, >psychoanalytic movement< and its unfavourable concomitants will be a thing of the past. The development to a scientific community will no longer be hampered by controversies over professional identity. – The psychosocial dimension and its normative implications put the concept of identity into question. Instead the author suggests that we speak of a psychoanalytic attitude. This professional self is closely connected to the personal self. It is however, necessary to separate the method from the person. For a long time the genealogy of the training analyst determined the membership in the ever-growing family of psychoanalysts. There have been black sheep right from the beginning. Dissidents, therefore, belong to the history of Psychoanalysis. The official acceptance of pluralism within the IPA invites comparisons between the various schools according to scientific criteria. The methodology of modern psychoanalytic process and outcome research provides principles for writing treatment reports. Group identities in their dogmatic aspects are detrimental for the future of psychoanalysis. The message of the paper is to express the hope that a critical eclecticism might replace psychoanalytic schools.
Following Ferenczi's tradition of examining the dynamics between analyst and analysand, I will explore aspects of this relationship particularly around issues of mutuality versus inequality, all occurring without the conscious involvement of either participant. I propose that these issues of attachment can be further illuminated by examining the underlying neuropsychobiological processes. Case examples will be offered to illustrate these points.
This paper is a continuation of the author's thoughts on Ferenczi as >the mother< and his capacity to identify with women, as expressed in previous work from 1989, 1991, and 1997, and it revisits Hoffer's now widely quoted sobriquet for Ferenczi as >the mother of psychoanalysis<. That phrase makes assumptions about the Freud- Ferenczi relationship which contradict the still widespread view of Ferenczi as someone whose bizarre, acting-out exploitations of patients are best used as a cautionary tale, while his gargantuan creativity goes unrecognized. Freud's defensive ambivalence about Ferenczi created a legacy of mistrust that results in Ferenczi's still being misquoted in the manner deplored by Balint in 1948. This paper takes up some of these issues in the context of examining Ferenczi's unconventionality, particularly with respect to the fluidity of his masculine and feminine identifications. This was not only unusual for the time, but was so different from most of his psychoanalytic colleagues that these differences were viewed as pathology rather than as manifestations of a distinct originality. Contemporary ideas about androgyny are cited as a better descriptive fit of Ferenczi's attributes, and support for such an interpretation is marshalled, even as it is acknowledged that Ferenczi continues to elude categorizing, even on today's terms.
Infant Research e nuove prospettive su teoria e tecnica della psicoterapia e della psicoanalisi
(2004)
异化是一个古老的概念,也是一个很重要的理论范畴。马克思在吸收前人思想的基础上,创造性地提出了异化劳动理论,用于揭示早期资本主义条件下人的生存状况,马克思的异化劳动思想以及以此为基础拓展开来的人类解放理论对后世产生了深远的影响。卢卡奇在解读马克思著作的基础上,根据马克思的商品拜物教理论提出了物化思想,用以从总体上批判现代社会早期物化的社会现象;生活在晚期资本主义社会中的弗洛姆,从人本主义立场出发,具体描述了当代资本主义社会中的异化现象。本文希冀通过对这三位思想家关于异化的理论阐述,作出一个学理上的分析与比较。文章分为两大部分:第一部分从理论来源、具体理论内涵、实现异化扬弃的方式等方面来阐述三人的异化思想;第二部分是理论的比较研究,分别展开马克思与卢卡奇、马克思与弗洛姆、卢卡奇与弗洛姆的异化理论比较,主要从文化传统、理论风格、态度方式以及对具体概念的理解等方面作出较为详细的分析研究。异化是一种历史现象,同时也指认了人的某种无法摆脱的生存状况,本文只是就几位现当代思想家的异化理论所作的比较研究,本身可以看成是进入当代异化理论的一个入口,本文也希望这种研究,能为进入当代视域中的社会与文化批判理论提供一个基点。
希特勒,一个影响了20世纪历史并为人们所熟知的历史人物。有人把他看作天才的政治领袖,有人把他看作政治舞台上的小丑,有人把他看作疯子。那么,希特勒究竟何许人也?如何理解这个人?如何看待他的性格?在一些心理分析学者看来,希特勒这个独特的人物作为一个极端的案例恰好为心理分析提供了一个典型样本。我们这里要介绍的是精神分析学者弗洛姆对希特勒所做的性格分析。埃里希·弗洛姆(1900—1980)出生于德国法兰克福一个犹太人家庭。1934年,离开德国到美国。作为一位杰出的精神分析学者,他批判地继承了弗洛伊德的思想,成为新弗洛伊德主义的代表人物之一。他一生著述很多,其代表作品有《逃避自由》、《爱的艺术》、《自为 ]
What happens when governments, institutions, or associations betray our most cherished values and ideals? Through the tropes of melancholia, perversion, and the fetish, this paper examines the complex reactions that such a betrayal may elicit. The author argues that betrayal evokes shame and guilt by association, and that it also engenders the complicated form of mourning implicated in melancholia. A person may disavow the betrayal itself in order to deal with these painful reactions. This disavowal may then become stabilized via the use of the fetish in its various forms (e.g., the commodity fetish, the body fetish, and the fantasy fetish). This has perverse consequences, including subtle enactments of racism and other forms of marginalization and exclusion of Otherness.
Altman's commentary challenged this author on both a personal and a theoretical level. On a personal level, she was encouraged to explore her knowing at one moment but not knowing at another, her own self-interest in the position of beneficiary. Thus, the mechanism of disavowal that underpins liberal racism was revisited in a more clinically oriented manner. On a theoretical level, Altman's response invited a more refined exploration of liberal racism as it differs from blatant racism. It also facilitated a more nuanced application of Lacanian and Kleinian theory to this matter.
In light of the contemporary shift away from the universalizing of the Eurocentric perspective, brought into focus with the advent of globalization, it may be useful to consider reorienting traditional psychoanalytic assumptions about human nature to those that are more appropriate to the recognition of a culturally pluralistic world. The author argues that ego psychology originated in the Western Enlightenment's emphasis on liberal individualism, which has limited its applicability across races, classes, and cultures. Relational theories, in their capacity to include the examination of the socially constructed dimensions of the analytic dyad (including race, class, gender, ethnicity, and sexual orientation), offer crucial theoretical and clinical possibilities, lacking in traditional psychoanalysis, that may help analysts to address some of the important cultural sources of psychological suffering. In the relational view expressed here, the unconscious – as made manifest in everyday life and in the transference and countertransference of the analytic situation – is reformulated to include social and cultural influences.
The author notes that, overall, he and White seem to agree on many important issues that she writes about in her commentary, such as the necessity of recognizing both our shared humanity and the agency of separate, subjective selves. He argues, however, that White mischaracterizes what it means to think of the self as socially constructed, and he clarifies his views of how the concept of a socially constructed self may be related to individual differences in the same culture, and to personal agency. He responds to White's imputation that his paper implicitly prescribes a type of intervention or mandates some particular view of the Truth as a new theology, substituting a concrete environmental or social determinism for the abstract (intrapsychic) determinism that he criticizes. Finally, he responds to some interesting and insightful questions White raises about the case vignette of Mr. J that was presented in his essay.
The undeniable realities of globalization at the dawn of the 21st century have brought the United States and its citizens to the startling realization that we must grapple politically, economically, and culturally with the wide range of diversity existing within and without our borders. As greater numbers of culturally diverse persons are now represented in their caseloads, psychoanalysts are also forced to examine the relevance of psychoanalytic theories and practice in meeting their needs. The author discusses three papers that propose overlapping and differing opinions as to the function of psychoanalysis in the lives of culturally diverse patients, and its capacity to influence more public, social and political change. This paper questions the meaning of the term >culture.< It attempts to tease apart the nature of memory and dissociation among those who suffer intergenerational trauma because of their membership in particular cultural or ethnic groups. Also addressed is the extent to which, as described by social constructivist theory, self is entirely a socially constructed phenomenon. The author questions the extent to which, alternatively, >self,< possessed of will, agency and authority, exists in a mutually influencing relationship with the social world.
This author argues that therapeutic action in child psychoanalytic psychotherapy rests with the creation and transformation of fantasy through play, which in turn shifts psychic structure. The paper details the treatment of an eight-year-old girl whose mother's inability to playfully participate in the inner world of her child interfered with the child's development of a fantasy life. The author suggests that the introduction of objective reality (i.e., interpretations that link the child's play with the real world) potentially impinges on and interferes with the transformational processes of fantasy. Developing the capacity to distinguish reality from fantasy does not take place through a forced accommodation to reality, but rather through the expansion of fantasy and a widening of the realm of the imagination. The elaboration of fantasy in concert with a parent or analyst is what builds the child's capacity to differentiate reality from fantasy.
White contrasts the primacy of individual personality process with a more dialectical position. Nonetheless, Bodnar reaffirms that understanding dialectical process in self-experience does not detract from the unique self-state of individuality. The philosophical roots of dialecticism indicate that the >I-ness< of me is only enhanced by recognizing dialogic processes, especially in the psychotherapeutic relationship.
Psychoanalysts participate in the internal constructs and the external exigencies of the people with whom they work, sitting where society and individuality cross paths. Yet, much of psychoanalytic writing mutes culture's bass line from the self's composition, even though every gesture – not to mention every word – evinces the cultural world in the analyst's room. Psychic disconnection takes place as the analyst decontextualizes an individual's personality from cultural reality in a dissociative process that compromises the analytic work. Cultural truths are very much a part of that work's mutuality. Social history underscores the motivations of the seekers and the providers of psychoanalysis and psychotherapy. Interpretations, enactments, and the relationship's construction unconsciously replicate unexamined tenets of analysts' cultural belief system. If analysts don't connect the dynamic process in which they work to social influence, they and the people who consult with them will inevitably wall off access to transformative meaning. Increased consciousness about how culture affects the therapeutic relationship inspires change. This paper presents three clinical examples in which culture was openly acknowledged as another actor in the psychoanalytic relationship. Two persons working together from and within cultural history create a common language: the dream of a better life.
A basic rhythm of breakdown–recovery, with many offshoots and permutations, characterizes aspects of psychic life. This rhythm threads its way through Elkin's, Winnicott's, and Bion's work and plays an important role in the unconscious processing of affects. If this rhythm is damaged or jammed, affect processing goes awry. Dream work helps initiate affect processing, a kind of emotional digestion. If the dream work's rhythm of breakdown–recovery is damaged, one lives in a state of chronic emotional indigestion or starvation. Clinical work, including a child's dream of the World Trade Center disaster, illustrates the discussion.
This commentary on Beatrice Beebe's long-term intensive work with an adult patient using the video as an adjunct to the treatment offers a perspective on the work that reflects on the need for bridges to be built across the Atlantic and between disciplines. Using the classic psychoanalytic tools of transference, countertransference, and the paradigm of the Oedipus complex, the author considers the importance of mother – infant research in informing psychoanalytic work. She looks at ways in which this research can vitally inform a different but related territory, while not necessarily becoming incorporated into the consulting room.
This presentation focuses on one of the author's terminally ill patients. The patient is a Hispanic American physician who is aware of the implications of her illness. At one point, she learns of her analyst's previous illnesses, similar to hers, but in the author's case successfully treated. Of considerable importance to this case study is the author's return for sessions with her own former analyst, so that her feelings about the patient become a subject for analysis. The approach represents a relational perspective. It is intersubjective, co-constructed and mutually processed. Technique and decisions about self-disclosure are tailored specifically for this particular dyad. Dreams of both patient and analyst are presented, along with details of countertransference reactions and the role of the patient's former analytic psychotherapy group. For all its unique circumstances, this case may bring to the foreground other, more common, analytic dilemmas.
Responding to Davies's extension of the classical psychoanalytic description of the Oedipus complex, the authors argue that, in theoretical thinking about the Oedipus complex, attachment and sexual relating must be carefully distinguished, although they ceaselessly interact and – in the end – their separate contributions may be hard to disentangle. Making this distinction enables these authors to suggest that it is less likely to be a refusal of romantic response that triggers the patient's relentless pursuit of love from the analyst than an earlier disorganization of the infantile attachment. Taking the transference situation as a whole, the patient's persistent demand for an unattainable gratification can then be seen as the patient's determination to create in the consulting room another person who is in beleaguered, defensive withdrawal from a relationship. The discussion further elaborates the similarities and differences between the authors' own theoretical position and Davies's relational perspective through a consideration of the case of Roberta presented by Davies in her paper.
The authors conceptualize Davies's account of the difficult session with her patient Karen as a mentalization mismatch: an expectable failure on the analyst's part to understand the mental state of the patient. In response, the patient used projective identification to re-create the link to the analyst that was temporarily severed. They argue that the therapeutic impasse produced by Karen's successful externalization of a persecuting part of her self is more than repetition of a past relationship. It is the current experience of a disorganized self: a pervasive state for the borderline patient, and a temporary but no less disorganized state in the analyst.
Can Love Last? The Fate of Romance Over Time by Stephen A. Mitchell (New York, NY: W.W. Norton, 2002, 224 pp.) - This article reflects on the importance of Mitchell's work in the United Kingdom, where notions of intimacy sit uneasily with psychoanalytic practice. The author argues that a reluctance to take up intimacy in the consulting room has a deleterious effect on intimate relations outside it. Drawing on her work with women, in particular, she posits that the erotic is still an undertheorized area of relational analysis. Although most orthodox theory has been jettisoned, new theory is necessary for an understanding of what the author observes to be a >false< erotic in many of her patients in whom the erotic is temporarily available but is unreliable as a desire and as a source of identity.
The dynamics of the larger society inevitably are manifest in intrapsychic dynamics, as well as interpersonal interactions, in and out of the psychoanalytic consulting room. Traditional psychoanalytic inattention to the social world predisposes analysts to enact unreflectively some of the racist and classist patterns in the social world around us in our clinical work. This author argues first that U.S. psychoanalysis, as a field, has sought to define itself as white, thereby demonstrating the influence of racism in this country. Second, in a clinical example, the author demonstrates the subtle imprint of racism and classism in a dyad in which both participants are conventionally classified as white. He concludes that open discussion of U.S. history and of the past and current social location of psychoanalysis as a field goes hand in hand with increased awareness of the ways in which social forces organize psychoanalytic interactions.
This paper discusses what the author feels are the principal American influences on contemporary psychoanalysis. These include a growing tendency for nonhierarchical relationships in treatment, some extension of freedom of speech to clinicians, a place for management in the structuring of clinical relationships, and an increasing emphasis on aspirations and the future.
This discussion addresses key points of contact and difference in the work of Eigen and Grotstein, each of whom holds unique and highly dramatic and enigmatic views of unconscious life. Their views can be framed as relational. They each cite Bion as an important influence but develop distinct sensibilities. In conceptualizing the unconscious, each author must tangle with difficulties with language and representation. Using a clinical example, I point out four aspects of my work on the unconscious: that unusual links of body and mind are posited that the unconscious is historical that the unconscious also contains transhistorical forces and processes and, finally, that unconscious life handles time in unusual and nonrational ways. Eigen's interest in process and Grotstein's interest in mental structures are contrasted. The ethical implications of work on the unconscious are suggested.
This paper uses tools forged in the analysis of nonverbal communication to illuminate some dimensions of Beatrice Beebe's case description. It will also show how an awareness of postural dynamics can sharpen one's perception of long-term individual development. From this perspective, psychotherapy is a gradual reconstruction of how self-regulatory processes include themselves in interpersonal ones so as to support a relevant reformulation of representations. Psychotherapists who work with nonconscious dimensions are often efficient, but they do not always understand what really happened during their therapy sessions. What is exceptional with Beebe's work is her capacity to follow so many parallel events with an understanding that is technically, clinically, and humanly relevant.
Can Love Last? The Fate of Romance Over Time by Stephen A. Mitchell (New York, NY: W.W. Norton, 2002, 224 pp.) This review of Stephen Mitchell's posthumously published book details the intelligence, vitality, and emotional depth that so many found in Mitchell as writer, teacher, colleague, analyst, friend, and family member. The review also notes the loss that Mitchell's death brought to the lives of individuals and to the life of the psychoanalytic movement.
Freudian, Lacanian, and Kohutian approaches to the subject of seeing another and being seen by the other are reviewed and critiqued. The mirroring metaphor, so often invoked in psychoanalysis, is brought under scrutiny and concluded to be naive to the complexity of interaction actually occurring when one is seeing oneself being seen. Utilizing infant research findings and currents in Continental philosophy, a case is made for a reading of Winnicott's mirroring conception as a relational event: embodied and embedded in an intersubjective matrix of prereflective immediacy. Breaking with analytic rigidity emphasizing opacity and abnegation, Winnicott embraced the visual rather than inherently mistrusting it, advancing the dark analyses of vision beyond their pessimistic appraisals of the impossibility of an encounter with alterity.
How Far to the Moon?
(2004)
Review Howard A. Bacal (Ed.): Optimal Responsiveness: How Psychotherapists Heal their Patients
(2004)
Taking the lectures that Freud delivered at Clark University in 1909 as a starting point, this paper explores the features of the American cultural psyche that share deep affinities with some of the assumptions that underlie Freudian psychoanalysis. Using a variety of literary texts, the author locates two central points at which a strain of the American imagination intersects with psychoanalysis. The first is the belief that there is sense in everything, a belief that can be traced back to Puritan theology and that is secularized but not lost in the 19th century and beyond. According to this belief, the world is a text calling to be interpreted. The interpretation of this text may not be historically guided, as it is in psychoanalysis it is, however, an interpretation that can only come through experience. An epistemology grounded in experience also develops out of Puritan theology, with its insistence on the individual's unmediated relation to the Creator. The author then considers the ways in which certain 19th-century literary texts employ a performative rhetoric that insists on the centrality of experience as the means to knowledge by forcing the reader into transformative acts of interpretation. This activity mimics what psychoanalysis calls transference, which itself insists that experience is the ground of knowlege. The emphasis on experience that emerges in the literary texts and in the transference leads to a pronounced split between the private and public aspects of the individual. In conclusion, the author examines the different ways in which psychoanalysis and American culture have negotiated that split.
The ideas and practices of psychotherapy, together with fresh thinking from many other sources, can help to revitalize Western politics which seem broken and moribund. The author describes various professional experiences of his own at the interface of politics and psychotherapy. These include consulting with mainstream and activist politicians and groupings. He discusses how politics in the West is changing in the general direction of what he calls >transformative politics.< He also asks if psychotherapists can make a difference in the political world today, explaining that, though enthusiastic about the prospect, he is also skeptical about it because the record of psychotherapists' involvement in politics is not very good. The paper includes an experiential and personally oriented section (>The Inner Politician<) that looks at how the political self is formed in culture, family, and the inner world. The notion of differing political styles as a source of conflict is explained and explored. The author concludes with some reflections on the relations between psychotherapy, politics, and spirituality.
Beebe's case presentation illuminates the complex architecture of nonverbal procedural forms of interaction and the painstaking development of capacities for self- and interactive regulation within the balance model of intersubjectivity developed by Beebe and her colleagues. This discussion focuses on the patient's persistent search for the self-initiating, agentic experience that exists within, or in dialectical relationship to, the development of self within the dyad. The patient's individual, private experience and her very active use of her analyst and her creation of the analytic space are drawn out for emphasis in a treatment characterized by exquisite attunement by the analyst and profound withdrawal on the part of the patient.
This paper has both theoretical and historico-cultural dimensions. Theoretically, it describes the origins of an >American Independent Tradition,< intersubjective ego psychology, in the work of Loewald and Erikson. Just as the British Independent or Middle Group thinkers incorporated elements of both the Anna Freudian and Kleinian approaches, so the work of Loewald and Erikson incorporated and synthesized elements from the two dominant and antagonistic schools – Hartmannian ego psychology and Sullivanian interpersonal psychoanalysis – that constituted classical American psychoanalysis. Intersubjective ego psychology, exemplified in the work of these two founding thinkers and others who follow them, remains firmly committed to ego psychological understandings and technique while also theorizing, without thereby coming to identify as either interpersonal or relational the centrality and pervasive impact of the object-relational, developmental, and analytic transference – countertransference fields. As a historicocultural study, the paper explores what makes American psychoanalysis American, though it also suggests that defining, other than descriptively, what is characteristically American is itself problematic and can be done only with self-conscious irony. It also provides a historical overview of psychoanalytic controversies in the United States, and it considers schematically the relations between >American< and >European< psychoanalysis.
Psychoanalytic Supportive Psychotherapy of a Terrified Communist: Report of a 37-Year Treatment
(2004)
Freud's Wife
(2004)