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- 2002 (424) (remove)
Wir leben in einer Welt, in der die Unterwerfung des Menschen unter Herrschaft und Macht, unter den Rhythmus der Maschine, unter die Zwänge einer Konsumgesellschaft alternativlos erscheint. Dieses Leben wird nicht als Unterwerfung empfunden, sondern als Sinn unseres Daseins. Ein patriarchalisches mechanistisches Weltbild konnte über Jahrhunderte ganzheitliches Sein entwerten. Die Natur wird in nie gekanntem Ausmaß unterworfen, manipuliert, als verwertbare und damit konsumierbare Ressource betrachtet. Handwerk als Kunst gibt es kaum noch. Die Glorifizierung der Maschine, Technik und Hochtechnologie als vermeintliche Gipfel der menschlichen Entwicklung haben einen bisher nicht gekannten Höhepunkt erreicht, einhergehend mit tiefer Entfremdung und einer weiteren Entwertung von Kreativität, Muße, Sinnlichkeit, von allem, was nicht in Geld umsetzbar ist.—Der Band mit Beiträgen diverser Foren (u. a. der Rosa-Luxemburg-Stiftung Berlin) zum Werk von Erich Fromm, der sich als ein radikaler Kritiker der konsumorientierten Industriegesellschaft verstanden hatte, greift diese Problematik auf. Fromm plädierte nicht für ein Leben in Askese bei Wasser und Brot, sondern für eine Abkehr von Besitzorientierung im weitesten Sinne, um das Wiedererlangen von Beziehungsfähigkeit, Geborgenheit, Genussfähigkeit, Sensibilität für Kunst, Kultur, Natur. Der ihm gewidmete Band liefert zahlreiche Anregungen hierzu. (Elke Wolf).
Einleitung
(2002)
The author considers both the psychoanalytic field and the ways in which the characters of a psychoanalytic session can be understood. He then develops one of Bion's ideas, the dream in the waking state, by isolating the derivatives of such dreams or rather the alpha elements they consist of. The author implies a theory of technique which takes account of all the signals >the bi-personal field< gives the analyst about the functioning of the analytic couple by means of >narrative derivatives<. This enables continual changes to be made in interpretation
Our profession is being challenged theoretically and by practical realities. Many of its basic premises are being questioned and a hostile managed care bureaucracy has been curtailing treatment opportunities. These challenges force a latent issue into full view: Is psychoanalytic wisdom tied to its dogma and technical rituals or can much of its wisdom be integrated into a more inclusive interdisciplinary perspective? Psychoanalysis has a history of resisting change. It defined too early what was and what was not to be considered psychoanalysis. Dogmatization made idols out of theories and the rituals of techniques. Theories are valuable tools only and not scientific truth. While in-stitutes and official sanctions have lacked in open-mindedness, the unofficial practicing psychoanalyst has been far more creative in adapting psychoanaly-sis to the patient's needs and embracing the freedom to develop his or her idio-syncratic ways, wisdom, and skills. We need to increase our therapeutic reper-toire beyond those that carry the label of psychoanalysis. I present some con-siderations that derive from my experience as a psychoanalytically trained dy-namic psychotherapist.
Our profession is being challenged theoretically and by practical realities. Many of its basic premises are being questioned and a hostile managed care bureaucracy has been curtailing treatment opportunities. These challenges force a latent issue into full view: Is psychoanalytic wisdom tied to its dogma and technical rituals or can much of its wisdom be integrated into a more inclusive interdisciplinary perspective? Psychoanalysis has a history of resisting change. It defined too early what was and what was not to be considered psychoanalysis. Dogmatization made idols out of theories and the rituals of techniques. Theories are valuable tools only and not scientific truth. While institutes and official sanctions have lacked in open-mindedness, the unofficial practicing psychoanalyst has been far more creative in adapting psychoanalysis to the patient's needs and embracing the freedom to develop his or her idiosyncratic ways, wisdom, and skills. We need to increase our therapeutic repertoire beyond those that carry the label of psychoanalysis. I present some considerations that derive from my experience as a psychoanalytically trained dynamic psychotherapist.
>Switch Him On!<
(2002)
In this article, the author describes somber scenes that have been extracted from Brazilian reality. Some of the elements that compose these scenes have been analyzed as to their relation with contemporaneity and psychoanalytic topics of interest: perversion, helplessness, pain, life instinct, death instinct, humor and indifference.
This article is the result of a study on Psychoanalysis and Racial Matters which has been conducted by a group of black Brazilian psychoanalysts affiliated to the Círculo Psicanalítico de Minas Gerais – CPMG, Brazil. Even though Brazil is a multiracial and miscegenetic country, the lowest levels of the social pyramid have always been occupied by its black citizens who represent almost half of the Brazilian population. Therefore, the idea that people have about blacks is that they are ugly, dirty and weak: the image of failure. In this article we have considered the effects that are caused by this imaginary psychic register which has been historically produced on the psyche of the black Brazilian. Although Psychoanalysis has had significant influence on mental health in Brazil, it has made little or no contribution to the understanding of this matter. To further our comprehension of this enigma, we pose the question: what does a psychoanalyst hear when a black person speaks?
Carl Jung referred to religion as >the zone of world-destroying and world-creating fire,<--the zone inhabited by cruel, violent, and destructive forces and, conversely, healing, inspiring, and creative energies. In >The Healing Zone,< Dr. Paul Fleischman works from this apparent paradox, mapping out his groundbreaking investigation into the psychological phenomena of religion in lucid, accessible prose. / Dr. Fleischman, a clinical psychiatrist, has worked extensively with his patients towards an understanding of their religious backgrounds, affiliations, disaffiliations, beliefs, and doubts. Each chapter of >The Healing Zone< concentrates on a specific theme, which is vividly brought to life by fascinating, and often moving, case studies.... Fleischman weaves together the ideas of Erich FROMM, Martin Buber, Carl Jung, Mahatma Gandhi, Sigmund Freud, the Old and New Testaments, the Bhagavad Gita, the Koran, and Buddhist texts, to form his own unique vision. / >The Healing Zone,< the result of many years of private practice and teaching seminars at Yale University, will be of interest to anyone who has pondered the >Whys< of their own or another's religious behavior. It is designed not only as a study in psychotherapy, but as a tool to offer workable solutions for those who seek spiritual direction and psychological self-awareness. Dr. Fleischman's goal is to guide the psychic energy contained in religion away from world-destroying forms and into world-creating forms. – Index: Preface – Introduction – Witnessed significance – Lawful order – Affirming acceptance – Calling – Membership – Release – Worldview – Human love – Sacrifice – Meaningful death – Conclusion – Notes. (From the jacket)
Fragments of a Case of Psychosis: from Institutional Sheltering to Psychoanalytical Experience
(2002)
This article describes a psychoanalytical experience that took place in an institution for mental health, located in Rio de Janeiro, Brazil. There, an art workshop was created in an attempt to welcome and shelter psychotic patients. This work space later proportioned a >setting< for the practice of psychoanalysis with psychotic patients. In the clinical case, herein examined, the author dedicates special attention to the relation that exists between certain psychotic aspects and the process described by Jacques Lacan as: the >foreclosure of the name of the father<.
Einleitung
(2002)