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The importance of nocturnal dreams is discussed along the lines of Lorentzen's arguments. The risk that they are under-evaluated is stressed. Some contradictory aspects of Freud's Interpretation of Dreams are discussed and a tentative attempt is made to integrate them with the thinking of Bion and Meltzer in the sense of creation of meaning. Montague Ullman's technique of working with dreams in groups is also very briefly sketched and discussed in this context. Finally the capacity to dream and dream-space is commented on with the help of Khan and Kant.
Editorial
(1996)
Tribute on Erich Fromm
(1996)
This paper gives special emphasis to the widening and modification of the sense of existence in relation to the unconscious processes of identification. In our 'post-modern' society there are some parents who, while taking care of their children, use subtle projective identification against them, so as to produce in them a sort of pathological introjective identification, which denies their Self. Ferenczi's thought, which deals with the sense of 'not-existing' in some children, helps us to go into depth in understanding their difficulties and pathologies.
Dreams and transference
(1996)
Tribute on Erich Fromm
(1996)
Contributions of Erich Fromm
(1996)
Karl Landauer (1885-1945) was an important and gifted psychoanalyst among the names later to become illustrious in the early developmental stages of the psychoanalytic movement in South West Germany; in the subsequent havoc of the Third Reich he was persecuted in Bergen-Belsen and later perished. He was trained by Freud and accepted as a member of the Viennese Psychoanalytical Society in 1913. After the First World War he settled in Frankfurt am Main and started a Study Group to which such prominent analysts as Georg Groddeck in Baden-Baden, Heinrich Meng in Stuttgart, Frieda FROMM-Reichmann and Erich FROMM in Heidelberg and Frankfurt were associated. In 1929, this Study Group founded the Frankfurt Psychoanalytical Institute under the same roof as the Institute for Social Research and under the auspices of the Social Philosopher Max Horkheimer. There were mutual and manifold influences between the research fields of Psychoanalysis and Social Sciences. Landauer specialized in affect theory. Both Institutes were compelled to close at the hands of the National Socialists; Landauer's subsequent fate is moving and exemplary.
The Freud-Jones letters
(1996)
Socialists >shying away<?
(1996)
Psychoanalysis and politics
(1996)
We hypothesize that, in the structure of the psychotic self, there is a disintegration between the symbiotic and separate states of the self, of which the patient is painfully aware: to use a metaphor, the light in the schizophrenic self is split: at times it is only in wave form, energy (the patient is living in disintegrated symbiosis), at others it is only matter, corpuscular (the patient is living in disintegrated separation); unfortunately, the wave and the particle are unable to produce a unitary phenomenon: the light becomes two entities. Sometimes we see the psychotic living symbiotically, we feel him to be very close to us, he tells us: >I am the moon, the sun, the universe. I am you<. At other times the patient is in his separate self but, as he is split off from the symbiotic self, his separation is extreme, it is autistic solitude: >nothing exists apart from me: the sun, the moon, the universe, are meaningless shadows which I cannot distinguish …, you are light-years away from me … you are not there<. In both of these extreme situations what seems to be missing is the boundary of separation in the state of symbiosis and the experience of symbiotic duality in the state of separation.
Briefly discusses current dissatisfaction with Freud's theoretical framework and considers the difficulties in seeking and establishing a new paradigm. Such a new paradigm should allow for the integration of the field of psychotherapy and be coherent with other psychological theories. Based on the work of H. S. Sullivan, A. Adler, K. Horney, and E. FROMM, a new paradigm is proposed that eliminates the false dichotomy of >interpersonal-intrapsychic< through an analysis of the concepts of physical and phenomenal (i.e., experiential and psychological) space. It is suggested that psychoanalysis reveals that human behavior is goal-directed and social and that social and biological approaches to the study of human behavior are not mutually exclusive. A new conceptual framework of psychoanalysis is offered that is based upon the small social group in a unification of the studies of psycho- and sociodynamics. The group schema serves as a cognitive map, a practice ground for social training and problem solving, and a source of substitute rewards. Examples are presented to illustrate how psychoanalytic ideas may be conceptualized in the group model.
Merton Gill: In Appreciation
(1996)
The way in which Mexicans deal with time differs considerably from that of Europeans or Northamericans: the Mexican >has< or >allows himself< more time. The virtue of punctuality, which is so highly valued in countries with protestant work ethics, is unknown to him. >Mexican time< includes many festivities and reveals a social character related to a matriarchal complex. One lives day by day without concern, expects to always have enough for a living, and tries to regain the paradise lost. How was Fromm able to cope with this attitude to life? To begin with many of his students saw him—the psychoanalyst who had emigrated from Germany and who had been working and teaching in the USA—as an >authoritarian< person. They found the very demand for a punctual start of the sessions and a limitation to a 50- minute duration unacceptable. As time went by, however, a fruitful interchange evolved: not only did the students learn from Fromm the psychoanalytic technique, but they were also deeply impressed by the personality behind it. On the other hand Fromm's comprehensive view of human beings and his humanitarian disposition could not be understood without the experience he gained during his long stay in Mexico. In this way >Mexican time< contributed to a large extent to the development of a >humanitarian psychoanalysis<.
Salvador Millán's main thesis is that social character--the way patients and therapists internalize the values, cultural beliefs, and class structure of their society--is always present in the consulting room and often becomes manifest as transfer-ence and counter-transference reactions. Indeed, according to Millán, transference and countertransference are just another name for developmental processes of so-cial adaptation as it be-comes expressed in a particular relationship between an analyst and his/her patient. Millán takes us through the origin of the concept of transference in Freud, with its patriarchal and authoritarian overtones, to its classical definition in Fenichel's work. With its surgical metaphors, Fenichel crystallized an approach to technique and the handling of the transference. Analytical technique re-quired a neutral and detached observant role, with precise interpretations directed at the psyche, similar to a surgeon's skilled incisions into the patient's body. Millán compares this approach with the guidance Fromm offered to the students of the Mexican Psychoanalytic Institute during supervision and in his seminars in Cuer-navaca during the 1960s. Fromm's point of departure was like Freud's. Transference has to do with the experience of infancy that is repeated in the presence of the ana-lyst. Fromm (1968) thought that this definition of transference, while true, was lim-ited, since it took into account only one source of irrational strivings based on infan-tile longings. However, if one looked at transference as an experience in which the patient deposits in the person of the analyst the origin of >all of his expectations and fears,< (p. 2) a much broader range of transferential reactions is taken into consid-eration. Some of these reactions may be traced to parental influence. Others may have origins that are broadly social, in which the parents' influence is based on be-ing representatives of societal norms, or parental roles may even be irrelevant. In this definition, transference is not just based on childhood experience, but repre-sents the whole experience of the patient's life. Millán points out that one of the limi-tations of psychoanalysis is that it is primarily based on the experience of working with clinical populations. Millán briefly reviews a series of social character studies that have been conducted in the last two decades in factories, in corporate environ-ments, and in rural communities with normal populations, and that have broadened our understanding of the process of social adaptation beyond the consulting room. According to Millán, these studies provide support for Fromm's more inclusive con-cept of transference.