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Presents a case study of a 30-yr-old man treated for narcissistic personality disorder and attempts to show how further contributions to an alternative approach to psychoanalysis can come from E. FROMM. FROMMian themes are all present in the case in varying degrees. It is suggested that the 2 main features of this case (narcissism and homosexuality) were the outcome of a pathological symbiosis with both parents. Eight themes, drawn both from FROMM's published works and from his unpublished writings, are stressed, including benign vs malignant aggression, having vs being, homosexual and incestuous symbiosis, and secret family narcissism.
Presents a case study of a 30-yr-old man treated for narcissistic personality disorder and attempts to show how further contributions to an alternative approach to psychoanalysis can come from E. FROMM. FROMMian themes are all present in the case in varying degrees. It is suggested that the 2 main features of this case (narcissism and homosexuality) were the outcome of a pathological symbiosis with both parents. Eight themes, drawn both from FROMM's published works and from his unpublished writings, are stressed, including benign vs malignant aggression, having vs being, homosexual and incestuous symbiosis, and secret family narcissism.
Notes on >Il concetto di passione< for >Frommian Themes< (Biancoli_R_1993), Typescript 1990, 3 pp.
(1990)
Notes on >Potere su e potere di< for >Frommian Themes< (Biancoli_R_1993), Typescript 1990, 2 pp.
(1990)
Notes on >Vero sé e falso sé< for >Frommian Themes< (Biancoli_R_1993), Typescript 1990, 2 pp.
(1990)
Il linguaggio autoritario
(1987)
Controllo e creatività
(1988)
Erich Fromm and Technology
(1988)
Frieda Fromm-Reichmann became famous with her intensive psychotherapy of psychotic patients which she developed in Chestnut Lodge where she worked, after having left Nazi Germany, from 1935 until her death in 1957. The paper outlines her life and work in Germany. Studying medicine in Königsberg (East Prussia), she wrote her dissertation about pupillary changes in schizophrenia and worked during World War 1 under the famous neurologist Kurt Goldstein with brain injured soldiers. They both differentiated between somatic and psychic factors in neurologic patients and published articles about neurotraumatology including aphasia. Between 1920 and 1923, she worked in the psychotherapeutic sanatorium Weisser Hirsch in Dresden under J.H. Schultz where she treated neurotic and psychotic patients. In these years, she started her training analysis and her psychoanalytic teaching and publishing. From 1924 to 1933 she led a kosher psychoanalytic sanatorium in Heidelberg, co-founded the Frankfurt Psychoanalytic Society and gave university lectures in psychoanalysis in Frankfurt and Heidelberg. She became a close friend of Georg Groddeck who treated also somatically ill patients with psychoanalysis. — Her great promoters furthered different important attitudes which got very important for Fromm-Reichmann later: Goldstein the natural scientific discipline, Fromm the political view, Groddeck the therapeutic optimism.
On the subject of countertransference we attempt to establish a line of continuity between Freud's own expression >blind spot< and Fromm's idea of >counterattitude<. It is pointed out that both expressed the idea of the analyst's unconscious as an >instrument< for understanding the patient's unconscious. It follows that the decision to openly use or not to use countertransference in analysis also depends on the concept we have of it and on its extent. The psy-choanalyst's real and illusory values and his convictions with regard to human nature influence the countertransference and the analytic relationship. Analytic listening itself may be distorted by it. We must be highly aware of this to avoid enclosing what the patient says in a theoretic scheme. What is needed, there-fore, is an open theoretic scheme, more oriented towards understanding than in-terpretation. Aspects of analytic communication and of the relationship between language, thought and insight are examined. A humanistic point of view is as-sumed in distinguishing between the transferral and the real plane, and the rea-sons behind the legitimacy of such a distinction are expounded.
A clinical case is presented at length with a view to understanding how the healthy fear of incest, which favours the process of individuation, may come into conflict with the fear of leaving childhood and becoming adult. Among the consequences of this conflict is a sort of paralysis or impediment to living which may be converted into hate. The inquiry mainly regards anxiety, fear, hate and aggression as factors which conspire in holding an individual back from his path in life. The affects are taken into consideration in accordance with Fromm's theory of aggression and his >'syndrome of decay'< diagnostic scheme, which results from the confluence and interaction of incestuous symbiosis, narcissism and destructiveness. Emphasis is placed on mechanisms of repression and splitting of hate not employed in aggression. Repressed and split hate may sustain parahallucinatory symptoms and produce terror. This view offers an explanation of the perturbing symptomatology that afflicted the patient presented here and also shows the power.
The Institute intends to contribute to the formation of a Frommian research tradition and to its development in Italy. During his lifetime Fromm carried out a daily clinical work on which he based all his theories. The Institute is interested in collecting this wealth of clinical experience through study and research. On the subject of technique, written and recorded documents consist of valuable notes, which are found in various books, and of posthumous works and recorded seminars and interviews. After a brief historical note on the Institute, the Frommian perspective is presented at length with a view to understanding how psychoanalysis reacts to the radical humanism. Emphasis is placed on the idea that Fromm's thought orientation is not an organised school of psychoanalysis but an open and critical contribution. This view offers an explanation of Fromm's abstention to codify a psychoanalytic technique to be applied in a standardised way. Although this report regards above all the clinical psychoanalysis, we must remember great thinkers such as Meister Eckhart and Spinoza, who inspired Fromm's perspective and gave strength to it.
The Institute intends to contribute to the formation of a Frommian research tradition and to its development in Italy. During his lifetime Fromm carried out a daily clinical work on which he based all his theories. The Institute is interested in collecting this wealth of clinical experience through study and research. On the subject of technique, written and recorded documents consist of valuable notes, which are found in various books, and of posthumous works and recorded seminars and interviews. After a brief historical note on the Institute, the Frommian perspective is presented at length with a view to understanding how psychoanalysis reacts to the radical humanism. Emphasis is placed on the idea that Fromm's thought orientation is not an organised school of psychoanalysis but an open and critical contribution. This view offers an explanation of Fromm's abstention to codify a psychoanalytic technique to be applied in a standardised way. Although this report regards above all the clinical psychoanalysis, we must remember great thinkers such as Meister Eckhart and Spinoza, who inspired Fromm's perspective and gave strength to it.
On the subject of countertransference we attempt to establish a line of continuity between Freud's own expression >blind spot< and Fromm's idea of >counterattitude<. It is pointed out that both expressed the idea of the analyst's unconscious as an >instrument< for understanding the patient's unconscious. It follows that the decision to openly use or not to use countertransference in analysis also depends on the concept we have of it and on its extent. The psy-choanalyst's real and illusory values and his convictions with regard to human nature influence the countertransference and the analytic relationship. Analytic listening itself may be distorted by it. We must be highly aware of this to avoid enclosing what the patient says in a theoretic scheme. What is needed, there-fore, is an open theoretic scheme, more oriented towards understanding than in-terpretation. Aspects of analytic communication and of the relationship between language, thought and insight are examined. A humanistic point of view is as-sumed in distinguishing between the transferral and the real plane, and the rea-sons behind the legitimacy of such a distinction are expounded.
>Psychoanalytic Considerations on the Defences from Confrontation with the Stranger<: The conscious and unconscious are qualities of the contents of the psyche attributed, for the most part, to social processes, that are themselves unconscious. In this way the conscious area is largely an illusion. The total man, from the most distant past to the potential future, remains unconscious. One is a member of society, but also member of the human race and, as such, citizen of the world. Humanism is the antithesis of all xenophobic nationalism, all racism and all prejudiced thought. The repression of emotions, sentiments and thoughts which strike the family harmony are part of a strategy of survival adopted by the individual from the start of infancy. The operation of estrangement begins from oneself in order to conform with the family and social environment. Ostracism is avoided by directing it towards repressed and split parts of oneself and towards all aspects on the outside to which those parts allude, according to the defence mechanisms of identifiaation with the aggressor and the projection. Not only is >primordial man< estranged, but also and above all man in his potentiality of development, the >new man< who has overcome narcissism and the symbioticincestuous attachment. The revolutionary character is the strangest of all in today's Western society. The Author supports these positions by the analysis of two dreams and by a brief history of witch hunt.
The distinction between the having mode and the being mode seems to be the basis of E. FROMM's clinical approach, which finds its main application in the center-to-center relatedness between analyst and patient. Analysts can understand a patient because they experience what the patient experiences. The dialog is based on reciprocally communicated emotional and conceptual responses and reactions; both identities come into play. The psychoanalytic session can save itself from the having mode by addressing the patient's living memory, which represents the past relived in the present, according to the being mode. Case material from a psychoanalytic session with a 31-yarr-old woman is included. (German and Spanish abstracts.)
Presentazione
(1995)
The distinction between the having mode and the being mode seems to be the basis of E. FROMM's clinical approach, which finds its main application in the center-to-center relatedness between analyst and patient. Analysts can understand a patient because they experience what the patient experiences. The dialog is based on reciprocally communicated emotional and conceptual responses and reactions; both identities come into play. The psychoanalytic session can save itself from the having mode by addressing the patient's living memory, which represents the past relived in the present, according to the being mode. Case material from a psychoanalytic session with a 31-yarr-old woman is included. (German and Spanish abstracts.)
Behandelt wird die Frage nach Entstehung, Wesen und Funktion des Gewissens. Zunächst wird kurz der Herkunft und Sprachgeschichte des Wortes Gewissen nachgegangen. Dann folgt ein Überblick über die Darstellung psychologischer Aspekte des Gewissens in den Werken philosophischer und religiöser Denker der griechischen und römischen Antike, der Bibel, des Mitelalters, der Neuzeit und der Gegenwart. Zwischen diesen Denkern und der eigentlich modernen Tiefenpsychologie steht der religiös orientierte, ganz auf die Praxis ausgerichtete Pädagoge Pestalozzi. Für ihn ist das Gewissen als Stimme Gottes keimhaft in jedem Menschen angelegt und drängt diesen, mit sich selbst identisch zu werden. Es folgen Ausführungen über die Gewissensdarstellungen in den Werken der Tiefenpsychologen Zulliger, Freud, FROMM und Jung. Die Interpretationen des Gewissens erweisen sich als so vielfältig und unterschiedlich, daß sich keine fortlaufende Entwicklung der Deutungsversuche herauskristallisieren lässt. Jede Deutung ist nicht nur der jeweiligen Zeitströmung angepasst, sondern auch immer durch die Brille des je eigenen Denksystems gesehen. Doch zeigt sich gerade in den immer neuen Deutungsversuchen, daß das Phänomen Gewissen die Menschheit seit ihren Anfängen als wesentlich zum Menschen gehörend beschäftigt und wohl auch weiterhin zur Auseinandersetzung damit zwingt. Auch in der heutigen, rational denkenden Zeit kann der Begriff Gewissen noch keineswegs als veraltet angesehen werden, da er nie ausgeschöpft oder je restlos erklärt worden ist. Das Gewissen hat somit seine Gültigkeit und Wichtigkeit für das menschliche Leben unverändert bewahrt.
The construction of radical humanism (RH) in the psychoanalysis of E. FROMM is based on the premise that there is a human nature that is characteristic of the human species, common to all who possess the same anatomy and the same physiology, so that a physician would never think of different therapies for sickness depending on the race or color. Humanity seen as a single unit, its individuals possessing the same psychic structure, explains how individuals can comprehend distant cultures, their art, myths, and dramas. The theoretical vision of RH finds its psychoanalytic application mainly in the core-to-core relatedness between analyst and patient. FROMM's concept of passion, character, and liberty is discussed as well as his characterology, biophilia and psychoanalysis as art, the >here and now< of the session, the humanistic vision of transference, and the value of humanism in psychoanalysis.