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In this study we collocate adolescence within a broader and more present-day scenario than has been the case in psychological and psychoanalytic literature in recent years. Our analysis of this evolutionary passage and its malaise includes contextual and other aspects that condition its real development. We consider the features of contemporary Western society and naturally place them within an increasingly planetary vision of the subject, given that the culture pervading the Western world, although complex, appears to be sufficiently uniform with some specific aspects. We propose a contemporary interpretation of the developmental process of the second decade of life and the forms of malaise it can produce. In this respect, two adolescent conditions are emblematic: self-closure and anorexiform eating disorders. These conditions express paradigmatically some characteristics of subjective adolescent malaise.
In the present historical context, migratory flows have acquired a particular political and social relevance by showing a deep imbalance in the globalized world. Those who migrate to wealthy countries due to wars or extreme poverty do not have an identity that can be homogenized; they are aliens, strangers carrying destabilizing life experiences. The meeting between the new idea-content represented by the Stranger and the receiving group-container can therefore have catastrophic consequences. The author’s reflection aims to focus on the significance of the figure of the Stranger and on the condition that might support an integration process, starting from an analogy between the collective dynamics of the social environment and the individual psychical ones as experienced in the psychoanalytic setting.
The author presents the concept of man in the philosophy of Erich Fromm. The article consists of two parts. In the first part, the author presents how Fromm characterised the existential situation of man; in the second part he describes love as the main factor in the action and development of a human being. Man is part of nature, subjected to the rules of its laws, but he also transcends nature by the ability to use mind. A human subject is aware of his/her limitations and weaknesses with regard to nature. He/she feels lost and lonely in relation to other people and the natural world. Therefore, s/he looks for the frame of orientation and references. This search is the most important existential problem. Love is the solution to all problems of human existence. According to Fromm, man is the subject of love.
Abstract: In this paper, I discuss Fromm’s theories of individual and social change within the therapeutic context. I don’t know of any psychoanalyst who was able to integrate so-ciological thinking with clinical practice and conceptualization the way Fromm did in the early part of the century. On the surface, these two approaches seem incompatible – at least in their methodologies – yet they complemented each other, as Erich Fromm (1929a; 1944a) and Rainer Funk (2018) have demonstrated so clearly. My presentation today is an exercise in microanalysis rather than a broad theoretical discussion about psychic and social change. I want to show how Fromm’s theoretical framework and clinical experience have shaped my own work. First, I explore Fromm’s originality and discuss ways in which he has been personally marginalized and intellectually isolated as a pseudo-psychoanalyst. Then, I examine the overlap of psychoanalytic approaches as they related to the concept of social Third. Finally, I present fragments of a case to show how Fromm’s theoretical and clinical ideas have influenced my own work.
The authors describe a simple recurrent writing task called the >Two Page Paper Exercise,< designed to enhance candidates’ learning of analytic theory and technique. They set this task in the context of other analytic institutes’ writing programs and show that this exercise is unique. Their educational philosophy is that, as candidates confront multiple perspectives in contemporary psychoanalysis, this writing task develops their ability to conceptualize, reflect on their learning, integrate affect and cognition, and express their ideas to others in written form and in discussion with peers. The candidate group develops cohesion that reduces writing anxiety. As individuals they develop a writing habit that supports the eventual duty to develop the field of psychoanalysis through publishing. The authors present raw data from candidates’ writing for readers to make their own assessment of the usefulness of the task as a measure of candidates’ integration of learning, development of analytic sensibility and synthetic capacity, and communication of experience and ideas to others.
The authors present their design for a clinical teaching exercise to study transformation in psychoanalysis. They chose a completed analysis from which to select the sessions retrospectively so that the clinical review exercise would not influence ongoing analytic process. The co-authors selected three tranches of clinical material, a few years apart, to be presented by the analyst. They studied the material with colleagues in the impressionistic manner of traditional clinical review, and then subjected it to more systematic examination, using a modified application of the Three-Level Model (3-LM) for assessing change. Their prediction was that the use of the 3-LM model could amplify the clinical impressions of the individual analyst and provide a way of being more specific about the changes, if any, that had occurred, and arrive at which theories best explained those changes.
In the light of Philipp Sarasin's work in Darwin und Foucault: Genealogie und Geschichte im Zeitalter der Biologie, the article delineates a genealogically articulated naturally produced culture and a cultured nature and discusses the genealogical implications of a carnal, becoming self in a world that could rightly be justified >as an aesthetical phenomenon.< The article demonstrates the historicity and processual materiality as a conceptual platform for a combination of the notions of experienced carnality and a socially constructed body, demonstrating such a historically embedded carnal body as a binding agent for the >social constructivist< and >biologist< approaches in sciences. Thus, the article builds a framework for the articulation of senseful, processual materiality on the backdrop of a nature-culture continuum via genealogy, suggesting the necessity for change of tone in the communication of human and life sciences via the understanding of a culturally endowed biology.
This article explores the >lack of meaning< in contemporary society as a consequence of Western dualist thought paradigms and ontologies, via Gilles Deleuze’s concept of >reactivenihilism< following the colloquial murder of God. The article then explores processual and new materialist approaches in the understanding of the lived and carnal self, arguing for immanent and senseful materiality as an ethical platform for religious, environmental, and societal solidarity for tomorrow. For the theoretical justification of the processual approach in understanding the enfleshed self, the article employs John Dupré’s processual approach in the philosophy of biology, as well as Astrida Neimani’s critical posthumanism, and contextualizes these considerations with Erich Fromm’s ethical distinction of being and having.
In this paper, we will analyze the dynamic and relational drivers behind the choice to embark on a therapy via Skype. The fear of relationships could be the origin of this choice. Can Skype be a means by which the patient’s difficulties manifest themselves? We suggest that this is possible, and we will use the case of Matilde to show it. Matilde uses relationships to see herself, as she is unable to do this alone. She tries to find herself through others and the virtual world. She prefers to skip a session because the therapist’s webcam is not working rather than having the session without them seeing each other. Can we speculate that Matilde feels lost when she is in contact with herself without an other’s mediation? What are her fears? In this case, has Skype helped or slowed down the process? How would her borderline emptiness manifest itself in a traditional session? And what does it mean to live in the virtual world for a patient who tries to find herself through others? We will try to answer all of these questions, thinking about the functionality that technology has for some patients, for the therapist, and for the therapeutic process.
Relacionado con la historia de la arquitectura mexicana del siglo XX, este artículo expone y entrelaza la trayectoria del psicoanalista Erich Fromm y el cineasta Luis Buñuel con los arquitectos Arturo Sáenz de la Calzada y Oscar Coll Alas, quienes fueron los encargados de crear los hogares de estas figuras en México. Se explora el proceso de diáspora de los personajes y su exilio en tierras mexicanas, así como el momento y circunstancias de encuentro, sus preconcepciones en el ámbito arquitectónico, las características de las construcciones que diseñaron, construyeron y habitaron para finalmente entrelazar su propuesta teórica o estética con los hogares elegidos. Palabras clave: exilio español en México, arquitectos del exilio, casas del exilio, arquitectura mexicana del siglo XX.