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.
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.
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.
From the moment man first learned how to say >no<, human history and the relational celebration between the intrapsychic and the intersubjective was set in motion. Liberation does not permit any type of regression. When an adult individual goes in search of symbiosis with nature, he reveals his pathology. Intrapsychicity, and with it, intersubjectivity, is broken.
Most people who recognize his name are aware that Wilhelm Reich (1897–1957) was considered to be one of Freud's most brilliant students and an important contributor to psychoanalytic theory. But it is also widely known that this innovative thinker, who is still read with interest over 50 years after his death, died in a federal penitentiary in the USA. The case against Wilhelm Reich, brought by the Food and Drug Administration, has been admirably detailed in Wilhelm Reich vs. the U.S.A. by Jerome Greenfield. Less well known are two other intertwined investigations of Reich, the first by the Federal Bureau of Investigation, which led to his imprisonment for nearly a month after the USA declared war on Germany in 1941; and the second by the Immigration and Naturalization Service, in an attempt to remove his naturalized citizenship and deport him. This paper examines in detail these two assaults on Reich, placing them within the historical context of a lifetime of marginalization and denunciation by authorities, from the Communist Party in Germany to the International Psychoanalytic Association to academic biologists in Norway to right-wing Christian moralists in the USA and finally to agencies of the US government.
Erich Fromm e a arte de amar
(2010)
Este artigo se ocupa das questões amorosas a partir do pensamento de Erich Fromm. A concepção frommiana do amor é apresentada considerando a necessidade de uma teoria do homem para compreendê-la. Além disso, aponta-se a condição de existência do amor no capitalismo moderno, isto é, o processo de desintegração que este sofre na sociedade alienada. – Abstract: This article deals with the loving issues from the thought of Erich Fromm. Fromm’s conception of love is presented considering the need for a theory of man to understand it. Also, pointed out the condition of existence of love in modern capitalism, i.e. the process of disintegration that it suffers in alienated society.
The paper presents a clinical model of different subtypes of pathological mourning and the intrapsychic and intersubjective conditions that initiate and maintain them. Specific psychotherapeutic interventions for each subtype are proposed, taking into account that an intervention that would produce change for a certain subtype will reinforce pathology for another one.
The gaze is originally experienced as a disembodied force. This experience is discussed here from a psychopathological prospective and from a developmental perspective. In certain states of regression, when the boundaries between the self and the others are fading away, the gaze is again experienced as a disembodied force that radiates from the eyes and can dangerously penetrate into the mind. The body and its extensions are usually used as a shelter. The body performs this sheltering function in a natural and silent way, and only when this function is lacking do we become aware of it. Shame then signals the failure of the ordinary sheltering function performed by the body. If the external body is not sufficiently cathected, its sheltering function is also decreased, to the point that the body is experienced as transparent, and the most intimate feelings and thoughts become dangerously available to others. In primitive societies, this situation is reflected in the universal belief in the >evil eye,< the most common defense against the evil eye having been a representation of an erect penis. In ancient Rome, the phallus-shaped amulet used to ward off the evil eye was called the >fascinum<: this magic phallus was supposed to neutralize the attack by fascinating the disembodied gaze, that is, by binding it (from the latin verb fascio, fasciare, to bind). The construction of mastered visibility is an organizer of the ego structure. The fascination of the mythical Narcissus for his own mirror image illustrates a central moment of the dialectical construction of the self: the effort to bind the disembodied gaze that is threatening the self, by giving a body to it and by fixing it to an image. Narcissism is thus the effort to bind an almighty free-floating gaze.
Editorial
(2010)
>Who?, where?, what?, in which way?, to whom?< – besides being the questions Paula Heimann suggested that any analyst should ask him- or herself while exploring the patient's communications, these are also the main issues the authors addressed through the results of their survey on the present state of the relationship between psychoanalysis and universities in Europe. This is a pilot study that tries to chart a map of European psychoanalysts (for the moment including only members of the International Psychoanalytic Society) working at various levels in universities. The aim is to set up a network between them for starting a debate on shared problems, hopes, and anxieties relating to the future of psychoanalysis in academia.
Aspects of Psychodynamic Neuropsychiatry I: Episodic Memory, Transference, and the Oddball Paradigm
(2010)
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.
This article describes three attitudes toward psychic pain and suffering, and their clinical implications are explored and illustrated. When analyst and patient differ fundamentally in their understanding of the place of suffering in psychic life, treatment destructive clashes may result. The attitude that pain should be reduced as quickly as possible has a significant impact on the analyst's focus in treatment, most especially on the timing of interpretations of defense. A different orientation is that pain is an inevitable part of human experience and is best accepted rather than avoided. A third possibility embraces suffering as not only unavoidable, but as a primary source of wisdom and personal identity.
The decline of the Liberal Arts in the 21st century is rooted in late 20th century trends, including grade inflation, the decline of rational authority, the rise of anonymous authority, and consumerism, which abets the tendency to elevate the pursuit of students’ >self-esteem< above scholarly rigor. While the Left and the Right are apt to blame their ideological opponents, both share some responsibility for this state of af-fairs, which can only be remedied if they own up to their own erroneous oversights, and agree to work together.
El objetivo para este trabajo ha sido realizar una aproximación indirecta en cuanto al desarrollo de la conciencia moral y de las manifestaciones psicopatológicas asociadas al mismo, utilizando la estrategia epidemiológica en una comunidad rural escasamente desarrollada. – Desde la perspectiva de la evolución de la conciencia moral, los resultados permiten inferir que las manifestaciones sindromáticas de interiorización, aparecen tempranamente, 4 a 5 años, y que dependen más de la relación establecida con los padres y de la presencia de psicopatología en éstos. De los 6 a 8 años, se hace notoria la participación del marco de creencias religiosas y posiblemente su contraste en el proceso de socialización. Por otra parte, las manifestaciones de exteriorización, claramente se hacen patentes en la adolescencia en el estadio del nivel post-convencional del razonamiento moral.
Gli indipendenti britannici
(2010)