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- 2002 (424) (remove)
Using a clinical vignette, in which self-disclosure appears as a starting point, the authors investigate the connection between method and techniques. As the recent literature on the subject generally maintains, the classical analysts' neutral position can no longer be accepted. Analysts are always fully engaged in the intersubjective relationship and pass their values on to their patients through their professional roles – which can be understood as self-disclosure in a wider meaning. However, self-disclosure, and in more general terms the analyst's participation in the process, need technical criteria of reference. By deepening the relationship between method and techniques, established by Rapaport, the authors maintain that method is determined by theory and in turn gives meaning to techniques. As a consequence, techniques play a minor role with regard to theory and method. The opening of psychoanalysis to the relational perspective is bringing about the decrease of technique as an absolute value in favour of a greater self-awareness of the analyst who, following the method related to his/her theory will be able to better cope with techniques.
An etymology of a biophilia is Latin and is also mentioned with the instinct of the preservation of race as defined in Japanese-English dictionaries, in American dictionaries it is defined as an appreciation for life. And also bio is life and philia is love in Greek. The preface of >The Revolution of Hope< as described by Erich Fromm who is an American philosopher is a reference for biophilia. He described >The love of life< which exists in most of us is a latent power that is mobilized and whose behavior can change and can bring about change when life is threatened by danger and is fully recognized.
Kompensacyjna funkcja snu
(2002)
A discussion of the apocalyptic dimensions of the World Trade Center disaster, this paper considers some first-hand reports of the towers burning and collapsing, as well as the author's own experience that day watching events unfold and discussing these horrors with his patients. Several conceptual ideas are developed, including the varied ways people experienced the disaster in terms of >zones of sadness< the organic nature of the way the disaster unfolded the language of the victims in terms of underlying rhetorical structures of response and psycho-historical considerations that suggest, in part, why the disaster was such a collective trauma.
This paper addresses the postmodern critique of unified-self theories that argues that the self is not unified but multiple, not a static entity but in constant flux, not a separate center of initiative but intersubjectively constituted. The author proposes that there are two kinds of division in self-experience: the dissociative divisions of multiple-self theory, and a division, akin to the divisions between Freud's structural agencies, between what are here termed the >intersubjective self< and >primary subjective experience.< In contrast to dissociated self-states, which occur in different moments in time, these two dimensions of self-experience occur simultaneously indeed, what is most important about them is their relationship. The author suggests that it is this intrapsychic relationship, as it occurs in a given psychological moment, that determines the qualities of self-experience that are emphasized in unified-self theories: such qualities as cohesiveness versus fragmentation authenticity vs. falseness vitality versus depletion optimal versus nonoptimal self-regulation and agency versus feeling one is at the mercy of others. Furthermore, a major organizer of the intersubjective self is early identifications, especially >identifications with the other's response to the self.< The implications of these concepts for therapeutic action are discussed and illustrated with an extended account of an analytic case.
The discussions by Pizer and Brandchaft are so different in tone and focus that I answer them separately. Pizer invites dialogue about the relationship between identification and dissociation, which I pursue further with him. I then briefly consider his therapeutic model, which emphasizes the negotiation of paradox, in the light of the identificatory divisions in self-experience that my model highlights. Finally, I address his concern that I bypassed the >crunch< of the repeated relationship in the case example of Jonathan. I argue that the stance I ultimately adopted was my way of bridging the paradoxes presented by Jonathan. Brandchaft couched his discussion as a dismissive attack, prompting me to defend myself while trying to engage in a dialogue about substantive issues. I respond to his criticisms regarding my epistemological position, my use of the concepts of identification and projective identification, and the process and outcome of my treatment of Jonathan. The bottom line is that the differences between our perspectives are not, as Brandchaft contends, those between an objectivist, causally >unidirectional< model and an intersubjective one, but rather those between two versions of intersubjectivity.
Language and the Nonverbal as a Unity: Discussion of >Where Is the Action in the >Talking Cure<?
(2002)
Symbolization
(2002)
Some thoughts on self-disclosure and the danger-safety balance in the therapeutic relationship
(2002)
The letter to the September 11, 2001 terrorists is analyzed in an effort to understand the state of mind of a religious suicide-killer. The letter has a solemn, serene, even joyful tone that is infused with love of God and a strong desire to please Him. The author suggests that incessant incantation of prayers and religious sayings while focusing attention on God led to a depersonalized, trancelike state of mind that enabled the terrorists to function competently while dwelling in a euphoric state. On a psychodynamic level, the theme of father–son love is used to explain the ecstatic willingness of the terrorists to do what they saw as God's will and to follow transformations from (self) hate to love (of God), and from anxiety and discontent to the a narrowly focused fear of God. Homoerotic bonding and longing, coupled with repudiation of >femininity,< are explained as an inability to >kill< the primal murderous father, as the mythological Primal Horde. Freud's description of sons' (group members') hypnotic love for their father leader (which, that when not reciprocated, turns into masochistic submission), seems pertinent for the understanding of the sons' >return< to an archaic, cruel father imago. >Regression< to the father is compared with classical maternal regression.
This paper is a response to an essay by Drew Westen. The author agrees with many of Westen's arguments about problems in the psychoanalytic literature and adds that the psychoanalytic literature has always been a problem for psychoanalysis. If we think of psychoanalysis as an ongoing experiment, then its >trials< are all the analytic sessions that have been conducted. Our >literature< has never systematically drawn on those. Westen critically scrutinizes certain habits that, in his view, haunt our literature, but that we do not explicitly note or disown as conceptual contrivances we mean to get rid of, while they are often misguiding clinical thinking and practice. I suggest that a fascinating question riding below the waves of Westen's paper is why patients and analysts accept this situation. I suggest that we all treat psychoanalysis as wisdom, art, relationship, skill, and something other than the application of established scientific findings because we recognize and accept it as that kind of human activity. It is unclear if patients care whether or not their analysts are scientists, but it is clear that analysts are not optimistic about sifting the research literature and finding clear clues to more effective clinical thinking, work, or writing.
Comment on Sergio Caruso's Article ‚On the Conjunction of Basic Assumptions in the Enlarged Group<
(2002)
Despite the recent interest in erotic countertransference and self-disclosure, little has been written about these phenomena when both analyst and patient are the same gender. Since homoerotic feelings can surface in any treatment, regardless of the participants' sexual orientation, this may well be a phobic avoidance that restricts many treatments, as well as our profession. I propose that the analyst's awareness of homoerotic feelings in the countertransference – including struggling with ways to express them – ultimately can create an atmosphere of safety. I offer an extended case example of one man with whom I colluded to ignore frightening aspects of his sexual fantasies. It was only by using my erotic countertransference, especially at a charged and pivotal moment, that I was able to help the patient begin to integrate split-off aspects of his sexuality.
Marketing needs to recognise the changing priority of consumption. The belief that markets are secure because consumers will continue to be motivated to have an ever-greater array and quantity of goods and services is a shortsighted and erroneous assumption. Consumers are increasingly looking to the market to provide resources and technologies that will enable them to achieve rewarding and sustainable states of 'being'. Drawing on the humanist philosophy of Erich Fromm, this paper advances the case for a 'Marketing of Being', based on a detailed discussion of the changing nature of consumer identity and identification behaviour.
Louis Sander's bold and ambitious theoretical synthesis deserves careful attention from psychoanalysts of all persuasions. Sander's cutting-edge approach draws on infant observation research, nonlinear dynamic systems theories, and current biology, physics, and other >hard< sciences. He is rethinking the psychoanalytic approach to psychic structure, motivation, and therapeutic action. In so doing, he updates Freud's project of linking psychoanalysis with scientific paradigms, but without reductionism, epistemological naivete, or an implicit antipsychological attitude. Sander emphasizes the dynamic relationships between elements in systems. His method draws parallels between the different levels of the functioning of natural systems, starting with the basic >biological< level of cells and organs and moving toward the psychic and interpersonal phenomena that are of greatest interest to psychoanalysts. In this way, he opens a window for a broad and inclusive >relational metapsychology.<
>Nonviolent Peaceforce<
(2002)
This paper discusses Freud's >Oedipus complex< both in its elaboration of the >Ueber-ich< and from a broader point of view, which relates to the development of man's moral sense. It is a disturbing experience to watch the continuous twilight of the function of the father, either as the head of the family or as the belief in a God or in a Truth that establishes a well-defined morality. At the same time, the function of the father as Lawgiver is supplanted by the function of money as the only value and the measure of all things. Since Freud's days, the field of morality has been increasingly invaded by the discourse of experts and administrators who determine Good and Evil with the intention of reaching a maximization of the profits and a more complete domination of our bodies. This paper questions the actual validity of the Oedipus complex as the organizer of modern man's sense of morality through its provocative title: >do we still have anything to do with the old blind man?<
As a way of integrating emerging knowledge of biological systems, developmental process, and therapeutic process, we identify principles in the process of exchange between organism and its context of life support that are present at all levels of complexity in living systems, from the cellular to the organization of consciousness. These principles range from specificity, rhythmicity, recurrence, and pattern to coherence, wholeness, and a relative unity in the organization of component parts. By proposing that these principles are also governing the exchange between mother and infant as they negotiate a sequence of essential tasks of adaptation, or >fitting-together< between them over the first years of life, the author suggests that the biological level becomes integrated with the developmental. A sequence of adaptive tasks extends from specificity of recognition in the newborn state, to recognition of inner awareness, purpose, and intention – shaping conscious organization. The bridge to the therapeutic level is constructed as therapist and patient build increasingly inclusive and coherent moments of recognition between themselves at the level of conscious organization, which act as corrective experiences, bringing the patient's own senses of >true self< and of >agency-to-initiate< to new levels of validity and competence.
This paper discusses the ethical humanism of the late psychoanalyst Eric FROMM as compared to traditional Judeo-Christian theism. Considering their respective views of human nature and possibility, and of the relationship between truth, reason, and revelations, the authors posit that FROMM and traditional theists take radically different positions, making their religious stances fundamentally incompatible. In conclusion, the authors suggest how these differences could have significant implication for pastoral care.
This book explores the thinking of 8 pioneers of religious psychology: William James, Sigmund Freud, Carl Gustav Jung, Gordon Allport, Abraham Maslow, Alan Watts, Erich FROMM, Viktor Frankl. Fuller presents the theories of these seminal figures in a clear, straightforward way, and also examines the limits of psychological explanations of religion. He concludes the book by exploring the contributions to religion by some prominent recent figures in psychology.
In this article I describe an approach to brief psychoanalytic treatment that is consistent with many of the key principles of the relational tradition. In this approach the treatment process is conceptualized as an ongoing cycle of therapeutic enactment, disembedding, and understanding, enactment and disembedding. Particular emphasis is placed on the use of countertransference disclosure for purposes of facilitating the collaborative exploration of relational scenarios that are being unwittingly enacted between patient and therapist. The influence of the brief time frame on the treatment process is explored and differences between the current approach and other approaches to brief psychoanalytic treatment are examined. A case is presented to illustrate the approach, and a number of questions are explored regarding the nature of change in short-versus long-term treatments.