Refine
Language
Document Type
- Articles (155)
- Dissertations (5)
- Interviews (5)
- Forewords (4)
- Books (2)
- Reviews (2)
- Collections (1)
Has Fulltext
- yes (174) (remove)
Year of publication
- 2010 (174) (remove)
En este trabajo se abordan algunas de las diferencias que se presentan en relación al género, en el trabajo de los psiquiatras, psicoterapeutas y psicoanalistas. Se hace una breve revisión del origen de estas diferencias en la cultura occidental, tomando como referencia la biblia, y como se reflejó en el romanticismo y en la Ilustración. Después se aborda la situación de nuestra cultura, desde la visión de los aztecas, los españoles y la fusión entre estas visiones después de la conquista. Finalmente se presenta una pequeña viñeta de un grupo de psicoterapia, para mostrar la dinámica que se da en el mismo respecto a las diferencias de género.
Este trabajo trata de cómo explica Fromm el concepto de amor y pensamiento productivos, a partir de cómo se fue desarrollando, señalando el tipo de carácter que ha desarrollado una persona, tomando como base la orientación que predomine en ella, ya sea improductiva o productiva. Finalmente se plantea como uno de los tantos objetivos de la cura, es que la persona sea capaz de tener éste tipo de amor y de pensamiento.
Ética y contratransferencia
(2010)
En el siguiente artículo mi objetivo es poner énfasis en lo actual que es la teoría de Erich Fromm (1900-1980), además agrego mi punto de vista a cerca del tipo de carácter que predomina en nuestra sociedad, pareciera que Fromm se adelantó a nuestros tiempos cuando hablaba dentro de su orientación sociopsicológica que lo distingue, la destructiva y funesta enajenación del hombre actual, hablando asimismo de las posibilidades reales que pueden llevarlo a la felicidad, por lo que siendo optimista planteo en este relato que a pesar de la sociedad consumista en la que vivimos, existe en el hombre la capacidad de ser feliz, lo único que hace falta es atreverse al cambio a ser un revolucionario utilizando la creatividad como una forma de expresión, con la que no dañe a terceros y pueda expresar lo que siente y lo que piensa, sin ser censurado por el sistema social.
Psicoterapia y género
(2010)
En este ensayo se revisa el pensamiento de Michel Foucault sobre la literatura en su libro Las Palabras y las Cosas. Al parecer un tema marginal con relación a la investigación principal del libro, la literatura está presente a través de toda la obra, de manera sutil pero, nos parece, muy relevante. La literatura juega un papel atípico en la arqueología del saber que lleva a cabo Foucault: ilustra los límites difusos entre las epistemes de distintas épocas, traza un territorio inaccesible para los saberes, interroga sobre la capacidad del pensamiento de acercarse al lenguaje. La gran paradoja que presenta Foucault en Las Palabras y las Cosas con relación a la literatura es el por qué ésta, en donde acaece la fuerza nuclear del lenguaje, queda relegada de los saberes de la época clásica y la época moderna. En su búsqueda por la regularidad de los discursos Foucault encuentra en la literatura una fuerza subterránea que se resiste a ser pensada y a ser reducida al saber de cada época, incluida la nuestra.
Seminario su, A un anno dalla scomparsa. Istituto Italiano per gli Studi Filosofici, Napoli. 11 pp.
(2010)
In this paper, I outline a history of critical marketing studies. The argument put forward that marketing lacks any substantive critical edge is questioned. In surveying our history and finding extensive engagement with a variety of critical perspectives, I connect these with appropriate literature from non-marketing sources to flesh out an account of our critical marketing heritage. I devote considerable attention to the period 1940 to 1990, as this is the historical range of critical marketing literature that most scholars will be unfamiliar with, linking this through citation and discussion to more recently published work. In this way, this paper provides a guide to sources of literature that may have passed marketing scholars by because they violate our disciplinary demands for >recency< (Baker, 2001). As I document, critical marketing studies examines a variety of areas that represent consumer culture theory’s (CCT) >next frontier< if we accept Arnould and Thompson’s (2005) diagnosis. In opposition to Arnould and Thompson’s assertion, CCT’s new frontier, this paper contends, is a frontier that has long been of interest to critical marketing scholars whose work might usefully be re-examined.
This paper clarifies the dual-layered nature of the >demon lover complex,< with its background of both pre-Oedipal trauma and Oedipal-level desire. It draws on an object relations understanding of the unconscious and dissociated addiction to an internal demon object that has derivations in the personalities of the actual parents, and in the internalization of these parents. The dramatic case of early trauma compounded by adult date rape trauma serves to illustrate how a >developmental mourning process< in treatment can resolve such trauma. It also illustrates how reparation with the mother that partially heals pre-Oedipal trauma cannot immunize anyone against Oedipal-level attractions to a >demon lover< father, as represented in a displacement, resulting in victimized behavior, and in an aborted surrender to heterosexual desire. However, this victimization can be resolved, as seen in the clinical illustration, when the psychoanalyst has an understanding of the mourning process in developmental terms, working with a natural interaction between mourning and transference evolutions in treatment. The case also demonstrates the transitional object role of the psychoanalyst who is involved with the healing of pre-Oedipal trauma through mourning.
This article presents the evolution of a face-to-face analysis of a severely disturbed 16-year-old girl. In the first part of the analysis, communication was mainly at a nonverbal level, via gestures, body movements, gaze, long silences and the coded language of dreams without associations. The importance of listening is stressed, including a >hearing with eyes,< in order to attune to presymbolic levels of the patient's psychic organization and to gather preverbal elements of her subjective expression. The analytic device is considered as a transformation system through which unconscious somatopsychic processes – sensorial, emotional and protomental states – acquire the quality of representability. In the final phase of the analysis, thanks to her acquired capacity to narrate, relive and work through what had been enacted in the relationship and what had been discarded, repeated and transformed in dreams, the patient succeeded in revealing and signifying her internal experience in the context of the transference. The author is confident that the introjection of the analytic experience and the elaboration of the separation from the analyst will further modify, in the post-analysis, the traumatic memory of the death of the patient's mother, which is repeated in the transference at the end of the analysis.
Global warming – reality or fantasy? Certainly, global warming is a dystopia linked to other catastrophes in human history, such as the Flood and Noah's Ark. Noah's belief in God saved his life and the life of his family. In our time, we need to sustain our belief in the human capacity to cooperate and survive. This is a necessary background when thinking of the future and analysing the border between fantasy and reality, between fear and paranoia, and in the process in which a new worldview takes form.
Psychoanalysis is in a somewhat better position in French universities than elsewhere in Europe. Although the situation can at times be difficult, psychoanalysis remains the major reference for students in clinical psychology, both in the adult sector and in that of children and adolescents. This is to some extent related to the setting up of a European interuniversity study group on teaching and research in psychoanalysis and psychopathology (SIUEERPP), which brings together psychoanalyst lecturers (belonging to various schools of thought) in order to defend the ongoing presence of psychoanalysis in training clinical psychologists. Conditions are not quite as good as regards the training of psychiatrists, where it is much more difficult for teaching based on psychoanalysis to survive, even in the few >strongholds< that it still manages to occupy. Things are slightly better in child psychiatry, where the illusion that medication alone is sufficient for treatment is somewhat weaker.
The process of a de-territorialized or multilocal world productive system, which is more informational than industrial and more speculative than productive, has led to a crisis in social structures and the breakdown of identity referents that formerly had provided a sense of meaning to individual and social life. We are facing both a breakdown and a disarticulation of institutional and symbolic mediations from the past, and also a process of reorganization of differences and inequalities that are having a strong impact on identities. The individual and collective construction of subjectivity is acquiring multiple forms, some of them unexpected, others unprecedented. In what way does reality question psychoanalysis?
The relations between psychoanalysis and neuroscience have undergone considerable changes during the last two decades. From the cool distance that was maintained on both sides, a new neuroscientific basis has emerged for a dialogue between psychoanalysis and neuroscience. A crucial question then arises about the identity of psychoanalysis in this dialogue. What will be the effects of the growing impact of neuroscientific discoveries on psychoanalysis? Freud regarded psychoanalysis and the natural sciences as having a similar epistemological foundation determined by their relation to unknown aspects of reality. The author proposes that this viewpoint creates equal ground for psychoanalysis and neuroscience in their evolving mutual relationships. In the clinical realm, however, psychoanalysis cannot work without clinical, developmental, and metapsychological premises, which render clinical ontological autonomy to psychoanalysis in its relationship with the other sciences. This fact also needs to be taken into account when brain imaging techniques are applied to outcome research of psychotherapy.
In contrast to the management of erotic boundaries, the institutional and clinical management of transactions across narcissistic boundaries can have far-reaching implications for how and in what ways power is wielded within our organizations. This is especially true in regard to analysts who are, or are perceived to be, in leadership positions within their psychoanalytic groups, organizations, and institutes. This paper illustrates some of the difficulties in the management of narcissistic boundaries by exploring Freud's narcissistic investment in defining the field of psychoanalysis and determining the directions of its development, his attitudes towards dissent – for example, Jung, Adler, Ferenczi, etc. – and his clinical behavior with certain analysands. The institutional consequences of Freud's failure to successfully negotiate narcissistic boundaries – and our reluctance to recognize this aspect of his leadership – have become intertwined with defenses against the epistemic anxiety that follows from the inevitably subjective nature of the analytic enterprise. Together, they have tended toward the creation of a culture of rigidity and control within organized psychoanalysis. This is a legacy – the sins of our fathers – with which our field continues to struggle.
It is widely known that Freud gives Oedipus a central place in both his psychoanalytic theory and praxis. Freud introduces the Oedipus myth as the crucial key for understanding the tragedy of human life. One of the most problematic issues innate to the human condition is aggression. This paper argues: (1) that Freud's insights into human aggression can at the very least be viewed as one-sided and problematic; and (2) that the heuristic potential of the Oedipus myth is, correspondingly, limited. It considers how the Hungarian psychiatrist and analyst, Lipót Szondi, tries to bridge this gap using the myth of Cain and Abel. The aim of this paper is to explore how Szondi's interpretation of this myth offers a much more subtle approach to human aggression. Szondi's alternative and distinctive look at aggressive phenomena offers an exciting and fruitful addition to Freud's interpretation as exclusively referring to sadism and/or the death instinct. This contribution wants to highlight Szondi's amendment to Freud's Oedipus and aims to show that psychoanalysis can benefit from taking into account the mythical figures of Cain and Abel.
The Israeli film, Ushpizin (2004), has met with local and international critical acclaim. Despite its ultra-Judaic content, it remains popular with a wide audience. The story of an impoverished Hasidic couple who achieve their dreams as a result of Divine intervention (or a random directorial plot twist) captures the emotions of its viewers, irrespective of their religious leanings. The tale revolves around Jewish, Hassidic, and Kabbalistic symbols of Sukkoth (the Feast of Tabernacles), the Biblically inspired fall harvest festival. The unique rituals of the holiday, especially the custom of hosting ushpizin (honored guests), are used to subtly, yet powerfully, convey feelings accompanying personal and historical generativity and development. Kabbalistic and psychoanalytic ideas, remarkably similar despite the longstanding tensions between the two doctrines, coincide to explicate a central theme of forgiveness and reparation. These approaches together yield a more cogent understanding of the film's characters, plot, message, and, ultimately, universal appeal.
This paper tries to follow the historical development of the ideas related to the term >primary identification.< It is shown that Freud's thinking regarding primary identification was developed around the phenomenon of mass suggestion, which was explained using the concept of identification with the leader, >primary identification,< and Einfühlung. However, two false translations from Freud's German to English led to severe confusion in the subsequent literature. The most important one was that >Einfühlung< was translated as >empathy.< It is shown that Freud meant by Einfühlung something like affect contagion that was considered to be an inborn capacity to activate motoric patterns by just looking at the behavior of other human beings. This idea is a conceptual forerunner of mirror neurons. The activation of these is a prerequisite for empathy, but without separation between the self and the other, the attribution to which the feeling belongs is impossible. Kernberg, following Klein, uses the term >introjection< for the process of very early internalisations. We are proposing to discriminate interjections from identifications following Piaget's description of assimilation versus accommodation.
Symbols psychoanalysis, depth psychology, mythology and religion from a multiplicity of perspectives – there are many guidelines for their interpretation and integration in clinical practice. The present study, based on a Jungian analytic model, incorporated the snake mother as an imaginary symbol in a patient with generalised anxiety disorder and her treatment within a clinical case study. From an integrative symbolism approach, snakes are considered mysterious, with the ability to express the primary instinctual powers and psychic energy that take root beyond the ego strength and archetypal images. Here, with respect to the patient's main complaint and her underlying core conflict according to Jungian therapy and Persian mythology, it was indicated that the snake mother symbolism, an imagery object from childhood to adolescence, originated from both the personal and the collective unconsciousness. The way in which the symbolism of the snake mother came to work in the therapeutic process was similar to a that of dream and symbolism approach. The snake mother operated as an alternative animus in the shape of a caregiving mother, and supported the patient against her father's misbehavior during her early childhood. It could represent the shadow, the reconsolidation of the anima/animus for patient, and a projection of negative thoughts and actions from animal instincts.
Terorizmyt:Obyasnitelnata prespektiva na Erih From (Terrorism: Erich Form's Explanatory Perspective)
(2010)
Does globalization affect our dreaming? This would be the case if dreams, in an increasingly globalized world, showed a decrease in characteristic cultural traits. I maintain however that the specific culture of the dreamer is not relevant in dreams in the first place. Any effect globalization may have on us is therefore not essential to the subject matter of dreaming. Following Martin Heidegger's philosophical analysis of human existence, dreams are found to deal with emotionally relevant issues of our existence with which we have difficulties to come to terms. Matters of normality which are felt to be matters of course are not a topic in dreams. Consequently, normal cultural features only become a topic for dreaming in some form of negation of their normal function. An impressive dream-report, centering on a denied handshake, serves as an illustration. In conclusion, it is stated that dreams are concerned with those very individual responses to general human issues which do not comply with the collectively accepted so-called >normal< responses of the specific culture. Our cultural identity is only of very marginal interest in dreams. Dreams spring from and point to the psychoanalytic identity of the dreamer.
Following both Bion's and Aulagnier's thought, this paper seeks to examine two functions of psychotic syntax within the nonpsychotic personality. The first function is the creation of a split between voice and meaning in the mother–infant relationship, a split whose aim is to disengage contact with contents that cannot be metabolized and that are associated with the mother's denied death wish toward her infant. The second function pertains to the use of psychotic syntax as a way of denying separateness and annihilating the >speaking I.< Both functions will be exemplified by clinical case studies. In conclusion, psychotic language will be discussed as a >hybrid language< generated by an incestuous relationship between the mother's and the infant's language.
The author examines the role that the buying of commodities plays in the identity formation of the individual. He concludes that it is nowadays no longer the instrumental utility value but a psychical utility value that influences the decision to buy a commodity and that the psychical utility value can have different functions for consumers. In neurotically structured individuals, normal consuming can end in an identity extension where the individual identifies transitively unconscious scenes with those in advertisements, thus making these unconscious scenes conscious in their guise. When individuals are mainly narcissistically structured, an >identity of commodities< can be found, that is, a non-personal identity formation mediated by commodities in which the individuals identify reflexively with the scenic figures from Internet games, movies, television programs, and commercials.
The author examines different definitions and applications of the terms >psychic energy< and >libido.< With regard to the >psychic energy< terminology, he shows that its application and usage relate in particular to the perspective of Brenner and not to Freud's definition. He argues that Freud uses the term >psychic energy< as a synonym for >libido,< and not >libido< as a synonym for >psychic energy.< It is demonstrated that in Freud's view, up until 1914, >libido< relates to manifestations of bodily sexual tensions, and subsequently this term applies to the manifestations of sexual energy in the psychic field. The author rejects this change in terminology and also challenges Freud's attempt to use dynamic-economic considerations as an explanatory device for epistemological reasons. Freud's concept of energy is inconsistent with the meaning of energy as defined in the physical sciences, and whereas the metapsychological topographical, dynamic, and structural viewpoints have a solid foundation in the representational world to which the psychoanalytic process affords unique access, this is not true of the economic viewpoint. It is claimed that bodily tensions only exist in the representational world in the form of affects, so that, in the author's opinion, the economic viewpoint should be abandoned in favour of an affective one. In the context of the endeavour to obtain pleasure and avoid unpleasure adduced by Freud, this viewpoint focuses on the relationships between affects and the different elements of the representational world, thereby serving as the subject of metapsychological investigation.
Attachment and the driving force of development: A critical discussion of empirical infant research
(2010)
Empirical infant research has led to an enormous expansion of our knowledge of the psychological functions of the infant. From a psychoanalytic perspective, however, it must be questioned whether this research has increased our knowledge of internal psychic life and helped answer the questions of what initiates and drives development. In the first part of this article, we argue that psychoanalysis must necessarily adopt a critical stance towards a scholarly ideal that rests on the positivist empirical tradition. Psychoanalysis has as its object unconscious processes that cannot be directly observed. In the following section, we take as our point of departure the project of attachment theory that Peter Fonagy and his colleagues have developed in an attempt to reconcile psychoanalysis with the empirical and experimental study of small children, and we demonstrate concretely the limitations of such a project vis-à-vis the exploration of the psychic reality of the child. Our line of reasoning continues to demonstrate how drive theory can be shaped so as to contain an object relations theoretical perspective – as has taken place in Jean Laplanche's reinterpretation of the theory of seduction – without abandoning the psychoanalytic theory of the drive and the unconscious.
Prefacione, 10 pp.
(2010)
While exploring the transgenerational transmission of intrapsychic contents and processes, Faimberg coined the term alienating identification to convey the impact of the parents' intrusion into the child's psyche, and of the expulsion into it of rejected parts of themselves. In addition, Torok and Abraham use the term phantom to describe aspects of the presence of a split-off, traumatized part of the self of a person, usually related with unresolved mourning, in another person's mind. The existence of such processes constitutes a major problem for the subject's narcissism, that is, the way he invests himself, and for his relation to experience and reality. It also may be used as an omnipotent means of avoiding psychic pain, by identifying with his object's omnipotent way of rejecting painful reality. This paper will explore, with the use of clinical material, the defensive use of such phenomena on the part of the subject, as well as their impact on the analyst's mind, that is, on his countertransference, when he is working with carriers of alienating identifications and phantoms. Stress is put on the importance for the analyst of containing the uncanny experiences of being cut off from the patient's mind and of being controlled by something he ignores.
By 1900, Freud had formulated an original and operational method of psychoanalytic treatment and research: the technique of free association. In 1912–1915 and later writings, he recommended it as a fundamental procedure and process, called the fundamental rule, in psychoanalytic therapy. In recent years, free association as a method has been variously misrepresented, misunderstood, and denied by some schools of psychoanalysis. This paper reviews the history of free associations and argues for upholding the continuity and relevance of Freud's fundamental methodology and for a renewal of interest in reciprocal, i.e., interactive and interpersonal, free association.
The American Psychological Association's Presidential Task Force on Evidence-Based Practice articulates a decision-making process based on the integration of the best available research, clinical expertise, and patient characteristics. The treatment method, the individual psychotherapist, the treatment relationship, and the patient are all vital contributors to successful psychotherapy. Several studies have shown that the variation in treatment effect among psychotherapists using the same method is greater than the variation in treatment effect among different methods. This outcome pleads for a comprehensive psychotherapist-related >g-factor< of psychotherapy. In terms of decision-making for health-care institutions and clinical practices, it would seem wise not to separate the psychotherapist, the patient, or the relationship from the method as there seem to be extensive effects relative to the interaction among these parameters. Parallel to a growing knowledge of evidence-based methods, there is still a decisive lack of scientific knowledge about these interactions.
The philosopher Seneca once said that we spend our whole lives preparing to die. Far from a morbid statement, I see this as expressing the truth that all human beings spend their whole lives overcoming their narcissism. We have to make a significant enough investment in the lives of others, and in ongoing life, so that the loss of our own, personal lives is bearable to us. How can we help our patients overcome their excessive narcissism? The analyst must be a person who has, to some degree, overcome some part of his or her own narcissistic issues. This means that he or she values human life more than pride. Our ability to make the meaning of the patient's life a priority is a key part of the treatment. In how he or she behaves, the analyst must embody the principle that the quality of a life is more important than the appearance of success or failure.