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- 2002 (424) (remove)
Although an intersubjective analytic approach reflects postmodern concerns about the problems associated with authority and influence, it does not altogether escape them. Interpreting subjective states invokes a veiled analytic authority, and labeling them as dissociative creates a pathway for the influence of questionable assumptions about the origins of dissociation as a defense against trauma. Harris and Gold's paper can be used to illustrate these ideas.
Review: Steven H. Cooper: Objects of Hope: Exploring the Possibility and Limit in Psychoanalysis
(2002)
The analyst and the patient must feel enough hope to sustain their active effort. A significant aspect of the analyst's role is inspiring hope. This seems to require that the analyst take a life-affirming position that violates traditional notions of analytic neutrality. Yet, in facilitating the patient's full self-expression, we do not want to lose the benefits of neutrality. Fromm's work can inspire us to try to integrate an attitude of spirited hope with interpretations whose content neutrally encourages the patient to reveal his whole self.
This paper presents vignettes of a case from the city of Rio de Janeiro in which temporality appears as a fundamental issue. Severe difficulties in validating the past and integrating past, present and future reveal pertinent questions on time and the ideal function in the contemporary world. The author underlines the relevance of such questioning for the practice of psychoanalysis today.
According to Bion, group mentality is inspired by three basic assumptions (dependence, fightflight, pairing) dominating in turn. No conjunctions of basic assumptions seem to be possible. The author, however, formulates the hypothesis that such conjunctions may take place in weakly structured enlarged groups, midway between small groups and the institutional larger groups described by Freud and Bion as Church, Army and Aristocracy. A case study is here presented, wherein the group session appears to be dominated by a baFF+baP conjunction (i.e. a combination of fightflight and pairing emerging simultaneously). The in-depth analysis highlights the shared unconscious fantasy corresponding to this conjunction, i.e. the Weapon-Baby fantasy. Having split the parental couple into a good one and a bad one, the group expects the good couple to generate a Divine Baby capable of leading the war against the bad couple. The >good< pairing thus evoked, however, is nothing but a combined object, only capable of faecal offspring: a Stool Baby, which can only be used to be thrown against the Enemy. Similar fantasies can be found at the individual level in manicpersonality pseudo-creativity. At the social level, the same baFF+baP conjunction seems to apply as well to political movements such as Hitlerism.
Einleitung
(2002)
Was ist es, was Leserinnen und Leser an Fromms Werk beeindruckt, und wie geschieht das? Darauf antwortet dieser Beitrag. Er stellt dar, wie Fromm, der vor allem als Analytischer Sozialpsychologe und humanistischer Ethiker wirkte, zugleich Lehrer ist. Ebenso wird gezeigt, welche Traditionen in Fromms Art zu lehren lebendig sind, die die Eigenkräfte eines Menschen fördern. Zeitlebens blieb Fromm dem Wirken der alttestamentlichen Propheten so verbunden, dass ihre Ethik und Methode die didaktische Vorgehensweise seines Werkes prägt. Ähnlich wie die Propheten vor dem Untergang der Menschheit warnten, bringt Fromm seine gesellschaftskritischen Analysen Menschen nahe und ermuntert sie, erneut Subjekte humaner Geschichte zu sein. Von S. Freud wird Fromm angeregt, eine unfruchtbare Didaktik nicht gelebter Forderungen zu unterlassen, weil Fromm darauf abzielt, von den meist unbewussten Strebungen her Menschen feinfühlig zu verstehen, wie sie als Personen und in gesellschaftlichen Strukturen faktisch leben. Konsequent verwandelt Fromm deshalb die Triebtheorie in eine beziehungstheoretische Sichtweise menschli-cher Lebenspraxis um, dessen zentraler Begriff Gesellschafts-Charakter ist. Für eine Didaktik bedeutet er, dass Mitmenschsein als lebenslanger und aktiver Ge-burtsakt, der humanere Änderungen in Personen und gesellschaftlichen Struktu-ren hervorbringt, angeregt wird. Als fruchtbar für eine Didaktik wird sodann eine Verbindung mit der Themen-zentrierten Interaktion im Sinne Ruth C. Cohns an-gedeutet. Das, was Fromms jüdische Tradition des Mitmenschseins glaubte und Analytische Sozialpsychologie erkennbar macht, nahm Fromm durch seinen Bezug zur Ethik L Kants sowohl ins eigene Denken als universalisierungsfähig, mithin zum kritischen Gebrauch geklärt, als auch deshalb in sein Fühlen hinein verfeinert auf. So wie Fromm dachte und fühlte, lehrte er durch sein Werk. Fromms Eigenart zu schreiben kann ein Wachsen der Persönlichkeit, in dem in-dividuelle Selbstverwirklichung und universale Bezogenheit eins sind, auslösen und orientieren. Eine so kritische und normative Didaktik postuliert nicht, son-dern wird gelebt, weil die eigene Person als Werkzeug ihrer selbst mit dem er-forderlichen Grad an Reflexion sich bildet – und wie das geschieht, in anderen vergleichbar hervorrufen kann. Dabei können Menschen auf die von ihnen ver-ursachten Gründe des Endes der Geschichte aufmerksam werden. Es ist Friedrich Schiller, der zu seiner Zeit auf Geschichte als Menschwerdung des Menschen hinwies. Das wird besonders dort deutlich, wo Schiller sich eines Topos der Aufklärung, den.Sündenfall als Geschehen der Menschwerdung zu deuten, bediente, um im Ungehorsam die Chance des Menschen zur Freiheit und zur Selbsterzeugung des Menschen als Beginn von Geschichte zu verste-hen. Fromm nutzte Schillers Auffassung von Geschichte und die in Schillers Me-thode enthaltene Dialektik in therapeutisch-kathartischer Weise, um Menschen der Gegenwart auf das Allerschrecklichste aufmerksam zu machen, das sie nämlich heute entgegen ihrer entscheidendsten Möglichkeit wie einst, Geschich-te zu schaffen, jedwedes Dasein durch ihren blinden Gehorsam jetzt zerstören und das Ende der Menschheitsgeschichte heraufbeschören. Wenn Menschen so das gesellschaftliche Unbewusste ihrer gegenwärtigen Lebenspraxis erken-nen, können sie das Allerschrecklichste durch lebensdienlichen Ungehorsam abwenden und abermals Geschichte und menschliches Leben aus eigener Ein-sicht und mit eigenen Kräften schaffen.
This paper addresses how to be an available and responsive therapist to a controlling and narcissistically vulnerable young girl. It presents an overview of the treatment relationship and specific vignettes from sessions. The paper describes an impasse that posed a quandary: how to find a balance between staying in control of the treatment while being responsive to the kind of object the child needs the therapist to be – being empathic without being intrusive – and meeting her aggression without getting into a power struggle. The author discusses how asserting her subjectivity by playfully role-playing aspects of the patient, by spontaneously using humor, and by surviving her destructiveness allows the treatment to move forward. Trial and error, reflection on practice, and informed intuition contributed to the author's understanding of the child and of the transference. Various theoretical perspectives influenced the work.
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<.
Instead of dichotomizing psychic life as either intrapsychic or interpersonal, I suggest we think in terms of a continuum of self-experience from the most private or interior to the most public or exterior. I articulate four >domains< – phenomenologic, intrapersonal, interpsychic, and interpersonal – that constitute this spectrum of self-experience. Each domain lends a specific quality to one's internal life, and together (but in varying proportions) they constitute the psychic dwelling place unique to a given individual. This article illustrates how the variability among our patients in their habitual dwelling places may explain their diverse responses to differing analytic stances, interpretive approaches, and indeed, different analysts. A clinician's awareness of his or her own personal proclivity toward a more interior or more exterior orientation helps promote optimal contact with the patient's psychic life.
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)
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?
Symposium on clinical judgment in relational psychoanalysis: The problem of technique. Introduction
(2002)
A view of chronic drug use that draws on central assumptions in relational theory is proposed. Namely, chronic substance use is seen as being driven by conflicting and unresolved relational dynamics that derive from the early organizing relationships in a person's life. In the case of the substance user, the terms of this conflict find concrete expression in characteristic acts of drug use that serve to perpetuate it through the combined effects of reinforcement and disguise. The goal of treatment is for patient and therapist to find the components of the relational bind that are embedded in the drug use, to reformulate these forces in symbolic terms, and to revisit them in the dynamics of the transference, alongside opportunities for new exchange. Seen this way, the treatment needs of substance users can best be met by a relational model of psychoanalysis, augmented by other approaches needed to address addiction. In particular, the relational emphasis on the role of enactment as a vehicle for the expression of unsymbolized experience, and therefore the source of the phenomena to be analyzed and understood, makes this model especially well suited to substance-using people.
In my. Reply to commentaries by Glen Gabbard and Mark Gerald I offer further views on the implications of an integrative approach to treatment of substance-using patients, and the role of countertransference in that approach. I also address the phenomenon of >leverage,< examined by Gerald for the particular role it plays in the treatment of chronic drug use. I consider the use of leverage within the context of discussing the broader therapeutic effort to help substance-using patients achieve integration.
>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.