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In Ferenczi's view, dreams have a traumatolytic function that is anterior to and more primary than the wish-fulfilment function considered by Freud. This view is influenced by a number of metapsychological conceptions that occasionally are quite different from Freud's approach, especially as regards the economical and topical points of view, which Ferenczi clearly set apart in posthumous works. In these conceptions, he >dismisses< pondering a so-called death instinct and advancing towards the notion of an unconscious other than repressed. Otherwise, as Ferenczi considers that in dreams there is an >optimistic counterfeit,< the present article reflects on how to overcome this hypomanic solution in order to turn the traumatolytic potential of dream into a fully therapeutic function. A dream taken from a film is used to illustrate Ferenczi's point of view.
This paper explores psychosocially the intergenerational transmission of aspects of working-class masculinities through the shaming, embarrassment, and bullying of young unemployed men, when faced with taking up service work they describe as >embarrassing< and >feminine.< The context is the closure of a steelworks in a town in the South Wales valleys, in which the men's resistance to service work is mediated by father–son relationships that dictate what counts as proper manly work. In this study, young men, as well as their mothers and (where possible) their fathers, were interviewed. The interviews reveal a community suffering the effects of intergenerational trauma and riven with complex feelings about masculinity and femininity. These feelings are projected onto the young men, who feel bullied and shamed by their families, peers, and others in the community because they are unable to find gender-appropriate work. The implications of these findings for understandings of youth male unemployment are considered.
Institutt for Psykoterapi: background and developments of the Institute for Psychotherapy in Norway
(2014)
The Institutt for Psykoterapi is a nationwide training institution offering postgraduate studies in psychoanalytic psychotherapy for physicians and psychologists. It is also a membership society aiming at safeguarding and disseminating the psychoanalytically oriented perspective in mental health care. The Institute was founded in October 1962 as a result of cooperation between the psychologists Einar Dannevig and Per Mentzen and the psychiatrist Endre Ugelstad. At that time, the only systematic training in psychotherapy for physicians and psychologists in this country was provided by the Norwegian Psychoanalytic Society. The training took place in Oslo alone, the teaching capacity was limited, and only psychoanalysis was taught. It is a demanding form of treatment that many patients with mental disorders are unable to carry through. The great majority of patients in institutions needed other forms of psychotherapy, but there was at that time no systematic training for this purpose. In a letter of recommendation for the foundation, Harald Schjelderup, professor of psychology, described the prevailing poor conditions for training in psychotherapy: >Training in psychotherapy in our country has been both sparse and poorly organized. There is no institution at the moment which can offer physicians and psychologists a sufficient basis for an independent practice of depth psychologically oriented psychotherapy for adults. Neither does it appear that any of the existing institutions will be able to take on this task for a long time to come.<
The Swiss member societies of the International Federation of Psychoanalytic Societies, namely the two existential analytic societies and the Institute of Psychoanalysis in Kreuzlingen, have always stressed the philosophical foundation of psychoanalysis as psychoanalytic approaches with severely disturbed and psychotic patients. The colleagues working in these institutes have often cooperated very closely with analysts from the International Psychoanalytical Association. This paper stresses the important contributions for inpatient psychoanalytic approaches.
Erich Fromm gegen Israel
(2014)
本文将以阿兰•西利托小说《星期六的晚上和星期天的早晨》为例,对20世纪英国50年代的工人阶级青年人在追求自由的过程中遭遇的困境做出系统的分析,并试图找到他们追求积极自由的可行性道路。本文以埃利•希弗洛姆关于人性的精神分析理论以及主人公亚瑟的精神转变为参照,试图对亚瑟—《星期六的晚上和星期日的早上》的主人公,同时也是愤怒的青年的代表人物所追寻的自由进行分析。首先试图对主人公亚瑟在追求激进自由,也就是消极自由时所表现出来的叛逆行为和散漫的生活以及由其追求的消极自由所带来的异化进行分析,进而揭示其偏激自由观的本质。在这一阶段,本论文试图从亚瑟对社会制度和传统道德的反叛行为入手进而得出亚瑟对过激自由的执着追求是受到了社会压力,工人阶级的生活压力以及本人的不健全性格等多重合力的影响而造成的结果。从以上的论述和分析中我们可以得出结论,亚瑟所奉行的偏激自由思想正如弗洛姆在其理论中描绘的所谓>消极自由<,这种自由在表面上似乎带给了他无尽享受与轻松,但实质上带给他更多的空虚与孤独。因此,任何只求轻松而逃避责任并力图疏离于人际纽带之外的偏激自由都是消极自由。与消极自由不同的是,积极自由可以带给人们一种真正的自我和归属感。因而只有通过回归真实的生活,勇于担当,构筑起人与人之间的和谐纽带,现代人才有可能踏上通往追求真正的自由之路
Well before the now flourishing field of animal studies, the thinkers associated with Frankfurt, Germany’s Institute of Social Research theorized and problematized society’s troubling relationship with animals. Early critical theory explored the various manifestations of >unrelenting exploitation< animals have experienced in human societies and maintained that the domination of animals is intimately linked to the domination of human beings, especially of women and racial and ethnic minorities. They criticized Western thought for instrumentalist attitudes toward animals and were committed to extending compassion to animals. Max Horkheimer, Theodor W. Adorno, and Herbert Marcuse mount four challenges to sociologists today: (1) to unmask the shared forms of domination experienced by both animals and marginalized human beings, (2) for environmental sociologists to make animals a principle subject of investigation, (3) for sociological animal studies scholars to engage with philosophy, and (4) to adopt a critical and normative sociological perspective when studying human–animal relations.
Erich Fromm's Ecological Messianism: The First Biophilia Hypothesis as Humanistic Social Theory
(2014)
Revisiting Erich Fromm’s works provides a theoretical foundation for a comprehensive and normative theory of human–nature relations that contains psychical, social, economic, and ethical components. Fromm’s system of thought was rooted in understanding humanity’s effort to establish meaningful relations with the natural world and how socioeconomic systems mediate this endeavor. His normative theory maintained that society must develop a nondestructive relationship with the environment by fostering and perfecting the human potentiality of biophilia—a thorough love of living beings. He argued that biophilia will not become the prevailing character structure until society is capable of meeting three prerequisites for human flourishing: security, justice, and freedom. Because Fromm’s social–ecological and ethical insights were partially rooted in humanism and Talmudic studies, he forces environmental scholars to rethink the Judeo-Christian and humanistic traditions, two pillars of Western thought often criticized in environmental literature.
Ferenczi's discovery of trauma was labelled by Freud as a return >to errors< that he himself upheld he had committed before 1897. During the dramatic period running from the Wiesbaden Congress (September 1932) to Ferenczi's death (May 1933), Freud wrote to numerous correspondents (among them Jones, Eitingon, and his daughter Anna) complaining that Ferenczi's latest theoretical elaboration corresponded to a simple return to the origin of psychoanalysis and was also a symptom of a serious psychosis. The theme of this paper is that Freud's opinion concerning Ferenczi's concept of trauma is a result of misunderstanding: the trauma as described by Ferenczi is not the one that preceded (in Freud's theory) the desertion of the seduction theory, but is something that is much deeper and mortifying, where the sexuality role is less central. The author pauses to ponder and reflect on the importance of the concept of Erschütterung as a cause in losing basic trust, a perspective that moves far from Freudian sex-centrism that puts psychoanalysis face to face with the sufferings of the victims of extreme trauma.
This paper explores the possibility that consideration of Fromm's social character is relevant not only to an improved understanding of the collective unconscious of an entire community, but also to the clinical practice of psychodynamic psychotherapy with individuals. In doing so it attempts to extend Fromm's ideas about the intersectionality of psychoanalysis and sociology beyond the realm of social theory. The paper centers around the description of the psychodynamic treatment of an adult female whose psychological problems are thought to be partly the result of her social character, which was internalized during her formative years but whose impact remains apparent in light of her choice of ego defenses and general way of relating to and understanding the world.
An individual's identity is gradually built upon a lifelong process of maturation. Sexual life and how our desire is channeled and expressed represent a key area of that global identity. Also, the nation to which we feel we belong constitutes another cornerstone of that complex structure. The obvious attraction that nationalism awakens in many parts of the world might be related to the facilitation of a valuable identity acquired by just belonging to a idealized group instead of through a tiresome and continuous effort. In this process, >others< are chosen by us to establish comparisons with our tribe, helping us through a mirroring process to shape our own image. We project upon those >others< all kinds of undesirable traits. Those attributions tend to be very similar, regardless of which specific groups are involved. The >others< are always lazy, dishonest, untrustworthy, dirty (…). Interestingly, there are a specific set of >positive< attributions that are almost always present: the >others,< and specifically the men in that group, are sexually more potent, attractive, or able. This contradictory image of the >other< can help us to understand the complex dynamics, at the individual and group levels, that are present in radical nationalist movements, and to open up new fields of inquiry and exploration in which psychoanalytic theory can offer guidance.
The International Federation of Psychoanalytic Societies (IFPS) was created to achieve an open, plural spirit, not constrained by any single psychoanalytic theory, such that one of its main aims was to >avoid the bureaucratization of its theory.< The IFPS did not intend to turn its back on the statements of early psychoanalysis; instead, it sought to use them as a basis for proposing and developing the theory of psychoanalysis. These same aims and origins served as an inspiration for each of the Latin-American societies that would gain affiliation to IFPS over the years. The Sociedad Psicoanalítica Mexicana AC, under the guidance and representation of Erich Fromm, played a central role in the creation of the IFPS. A brief account of the participation, affiliation, and development of each of the six affiliated Latin-American Societies – from Mexico, Brazil, and Chile – and one Study Group in Argentina will be described.
Conceptualizing intersecting psychical dynamics taking place within the analytic relationship, the concept of truth is considered as an integral element of the patient's unrepresented, subjective self-experiences, particularly in respect to traumatic aspects. Truth is also conceptualized as a process of exploration of traumatic elements emerging dynamically in the context of transference. During such processes, it is possible that the patient's traumatic truth may collide with certain aspects of the analyst's mental life affecting deeply his/her phantasy and stirring strong feelings and representations of traumatic self-experiences of personal and subjective meaning. These instances are vital intersubjective aspects of the analytic relationship. They facilitate the exploration of the patient's unconscious inner truth and are signified as internal moments of meeting, emphasizing a psychical interchange between the analytic dyad and creation of a mental-cradle, a space for exploring and representing the patient's traumatic self-experiences. Clinical material is provided from the psychotherapy of a young woman with borderline psychopathology and unrepresented traumatic parental loss and migration. Discussion brings together basic theoretical conceptions regarding dynamic, joint mental functions of transference and countertransference and indicates the utility of actualizing disturbing countertransference experiences and the analyst's personal recourses and subjectivity for the exploration of the patient's truth.