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- 1995 (304) (remove)
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.)
And Fromm Where...
(1995)
Bereavement and Neurosis
(1995)
Between Marxism and Psychoanalysis – Antifascism and Antihomosexuality in the Frankfurt-School
(1995)
In their efforts to utilize individualist psychoanalysis as a tool for understanding mass behavior, the social theorists of the Frankfurt School increasingly came to rely on a static, essentializing construction of sexuality which ultimately led to an equation of fascism and homosexuality. This equation here serves as the starting point for a fundamental critique of the concept of sexuality developed by this circle of Marxist thinkers. Such a critique opens up the underlying understanding of the social and psychological realms advanced by Critical Theory. Attending to the equation of homosexuality and fascism as the central point of concern, this essay traces the introduction of psychoanalysis into Critical Theory through Erich FROMM and investigates the extent of FROMM's influence on the concept of sexuality propounded by his colleagues, especially M. Horkheimer and T. W. Adorno. H. Marcuse's (1936) essay, >On Hedonism<, is highlighted.
Clinical Notes on Masochism
(1995)
Commitment to Peace
(1995)
Dreams reported in psychoanalysis may reflect not only the transference of the patient, but also the countertransference, counterresistance, and counteranxiety of the psychoanalyst. Because of the communicative capacity of dreams, the analyst may use the patient's dreams as supervision. Objective signs are described that may indicate countertransference interference in the analyst's dream interpretation. Through a process of reciprocal, interactive dream interpretation, the dream's meaning about the transference – countertransference matrix can be clarified. Usually, there is an intermediate stage in working on a dream, during which the dream meaning is enacted in the dream-interpretation process. Clinical examples include the >Lovely Dream< reported by Freud, along with examples from the casebook of Gill and Hoffman (1982) and from the author's own practice.
Containing and Responding
(1995)
Mutuality – sine qua non. An attempt to continue analyzing unilaterally. Emotionality disappeared analysis insipid. Relationship – distant. Once mutuality has been attempted, one sided analysis then is no longer possible – not productive. Now the question: must every case be mutual- – and to what extent- [Dupont, 1988, p. 213].
An unstated assumption in the important discussion What Does the Analyst Know? (Symposium, 1992, 1993) is that the questions of what is truth, of what it means to know, of what constitutes effective understandings of human experience have been resolved in the natural sciences, particularly physics. What is problematic about certain aspects of the discussion is an invidious acceptance of the validity of a positivist definition of physical science, an acceptance that places psychoanalysis as an inferior discipline to physics, as a discipline for which one must make excuses. Missing from the debate is a more textured, critical, and realistic view of the practice of physical science that can ameliorate the present insecurity and thraldom that I believe characterizes the attitudes of psychoanalysts and psychotherapists toward natural science. By examining three vignettes, from physics, molecular biology, and psychoanalysis respectively, I hope to show that knowledge in the physical sciences is as socially constructed as it is in psychoanalysis and that just as the historicity of living matter is not a problem for biology but defines the object of study, so too is subjectivity not a problem for psychoanalysis but defines its object of study. I explore the function that the fantasy of an unproblematic natural science has served in psychoanalysis and suggest that one consequence for psychoanalysis of its failure to understand the actual practice of natural science has been a failure to take seriously and to develop with confidence what is truly original in the discipline.
Freud's discussion of melancholy in >Mourning and Melancholia< includes an account of identification as the incorporation of the lost object. This essay first seeks to establish a relation between that incorporative identification and the formation of >the bodily ego.< It then seeks to situate this melancholic condition of the bodily ego in terms of the >loss< of the same-sexed object under prevalent conditions of compulsory heterosexuality. This >loss< might be better understood on the model of foreclosure, suggesting that it is a loss resolved into a melancholic identification and hence central to the formation of same-sex gender identification. This account of the melancholic consequences of a disavowed homosexual attachment is then situated in terms of contemporary conditions of grief over the loss by AIDS of so many gay men. The suggestion here is that the cultural >unreality< of that >loss< may be attributable to the foreclosed status of homosexual love as that which >never was< and >never was lost.<
An important critique has been developing that questions the ways in which psychoanalytic theories have conceptualized gender and sexuality. Contemporary (postmodern) feminist theories and the work of gay and lesbian theorists have challenged the traditional psychoanalytic view of gender as formed primarily through fixed, unitary identifications. This paper reviews the classical concept of the primal scene and the Kleinian concept of the combined parent figure and recontextualizes these ideas within contemporary relational theory. The revised metaphor of an internalized primal scene challenges traditional notions of a unitary gender identity and lends support to the postmodern critique of the notion of a core or unified identity. This paper develops the idea that we need both a notion of gender identity and a notion of gender multiplicity more broadly, we need an emphasis on people both as unified, stable, cohesive subjects and as multiple, fragmented, and different from moment to moment. In line with the postmodern emphasis on deconstructing dichotomies, the paper emphasizes the deconstruction, or rather the psychoanalysis, of such polarized concepts as male-female, masculine – feminine, heterosexual – homosexual, father – mother, genital – pregenital, oedipal – preoedipal, identity – multiplicity, paranoid-schizoid-depressive position, drive theory – relational theory, and even patient – analyst.