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본 연구의 목적은 힘의 변형 관점에서 집단상담 이론을 재이론화하고, 이에 근거하여 청소년의 폭력성이 집단상담 과정을 통해 변형된 사례를 분석하는 것이다. 연구자는 본 연구를 통해 집단상담이 힘의 변형 자원이 있음을 논증하고, 힘의 변형 관점에서 권위주의가 뿌리 깊은 한국의 목회 영역에 유의미한 실천적 적용을 모색하고자 하였다. 힘은 관계의 맥락 안에서 권위적인지, 혹은 상호적인지 정의되어질 수 있다. 본 연구에서의 힘의 변형이란, 대인관계과정에서 권위적인 힘이 상호적인 힘으로 변형되는 것을 의미한다. 본 연구를진행하기 위해 연구자는 문헌연구와 사례연구를 병행하였다. 본 연구는 집단상담의 이론과 과정을 힘의 변형 관점에서 다시 구조화했다는 점에서 그 주요한 성과가 있다. 또한 집단상담의 힘의 변형 자원을 신학적으로 조명하여 오늘날 한국교회의 리더십 유형과 공동체의 관계성 유형을 모색하였다는 점에서도 의의가 있다.
본 연구는 오즈 야스지로의 영화가 근대 사회를 비판적으로 재현하고있음을 논증하고자 한다. 오즈 야스지로는 영화 내러티브 상에 근대 사회에 관한 견해를 드러내지 않더라도, 여러 연출 방식을 통해 근대 사회의 내재화된 모순과 고통을 폭로한다. 이를 효과적으로 논증하기 위해 본 연구는 <만춘>과 <맥추>를 주요 분석대상으로 삼고, 근대의 시간을 표현하는연출과 근대인의 부정적인 특성을 묘사하는 연출을 살펴본다.
오즈 야스지로의 영화는 시계와 기차를 활용해 근대의 시간을 성찰한다. 일터에서 집 안까지로 침투하는 시계 소리의 활용은 효율성 극대화를위해 모든 인간 동작을 통제하는 근대의 선분화된 시간 질서를 표현한다. 기차를 연출하는 방식은 목적론적이며 비가역적인 근대적 시간의 특성을가시화한다. 시계 소리나 시곗바늘 각도에 맞춰 움직이는 인물들, 또는 기차 이미지와 함께 등장하는 인물들은 획일적으로 고정된 근대적 삶의 리듬을 내면화한 근대인을 묘사한다.
나아가 오즈 야스지로가 지향하는 배우의 연기 스타일과 인물 간의 시선 연출, 사물과 인물의 배치 등은 에리히 프롬이 근대인의 병리적 성격 구조를 설명하기 위해 고안한 ‘자동인형적 순응’ 개념을 활용해 분석하기 적절하다. 감정을 억제하는 표정과 부자연스러운 몸짓, 인물 간의 동기화된행위 연기는 감정과 생각이 통제되고 타인과 비슷하게 행동함으로써 무력감을 상쇄하는 근대인의 자동인형적 순응을 잘 보여준다. 인물 간의 불화하는 시선은 경쟁과 무관심에 바탕을 둔 근대의 고립된 인간관계를 드러낸다. 또 다중 프레임에 갇히거나 주변 요소에 의해 통제되는 인물 배치는근대화가 표방하는 자유와 개인 주체의 허상을 나타낸다.
한편 오즈 야스지로의 영화는 근대의 특성을 적극적으로 드러내는 동시에 근대적 사고 체계를 거부하는 역설적 연출을 보여주기도 한다. 관객과 영화 사이에 비판적 거리를 두는 비인간적 시선과 과거, 현재, 미래가 혼재하는 비선형적 시간을 나타내는 연출이 대표적이다. 근대의 모순이 잔존하는 현재의 시점에서, 본 연구가 오즈 야스지로 작품의 의미를 유효하게 되새기는 계기를 마련하길 기대한다.
이 글은 우선, 역사적 트라우마가 프로이트의 정신분석학과 어떻게 다른가를 논의하는 데에서 출발하고 있다. 둘째로, 이 글은 정신분석학이라 는 범주 안에서 프로이트와 다른 정신분석학들이 어떻게 다른지를 논의하 면서 트라우마와 관련하여 프로이트의 정신분석학이 가진 문제점을 비판적 으로 다루고 있다. 셋째, 프롬의 사회심리학을 다루면서 역사적 트라우마에 관한 정신분석이 가진 특징을 제시할 것이다. 이런 논의 하에 이 글은 넷 째, 역사적 트라우마의 치유 방향을 제시하고 있다. 이 글에서 제시하는 역사적 트라우마의 특징은 다음의 세 가지이다. ①원초적 트라우마에 반해 후천적 트라우마이며 ②직접 체험하지 않은 2차적 트라우마화라는 점에서 간접적이고, ③체험 당사자 주변을 넘어서 세대 집단 간의 전이를 유발한다는 점이다. 따라서 역사적 트라우마에 대한 정신 분석은 사회심리학과 다르다. 또한, 그렇기에 치유도 역사적 트라우마가 유 발하는 PTSD가 유발하는 장애로서 >트리거<들을 제거하는 것이자 민족공동 체 간의 리비도적 흐름을 창출하는 것이다.
본 연구는 에리히 프롬의 글을 통해 철학적 관점에서 여가에 대해 탐구하였다. 역사적으로 사회는 정치적, 경제적으로 인간에게 자유를 부여하는 방식으로 발전해왔으며, 그 기반 위에서 인간이 자유를 적극적으로 실현해 각자의 개성을 실현할 수 있을 것이라고 기대되었다. 그러나 그 같은 체험을 하는 사람은 소수이며 대부분의 사람들은 오로지 소극적 의미의 자유만을 경험함으로써 자유의 진정한 의미를 살리지 못하고 있다. 프롬의 저서들로부터 여가에 시사점을 준다고 판단되는 여덟 개의 주제를 도출하였다. 그것들은 현대자본주의 사회에 순응한 현대인에게서 어떻게 수동적 여가의 모습이 주를 이루고 있는가를 이해하는데 도움을 준다. 현대사회의 노동은 인간이 능동적 존재가 될 수 없는 영역이며 생존의 필요를 가지는 인간이 노동으로부터 벗어나기 어렵다. 따라서 여가를 통해 인간이 능동적인 존재가 되어 자유를 적극적으로 실현함으로써 개성을 실현하는 것이 여가가 삶에 줄 수 있는 진정한 보상이라는 것이 프롬이 던지는 메시지이다.
私がここで試みるのは,フランクルとフロムとの対話を想像することである.実際には両者は対話を行っていない.しかし,両者は有意義な対話を生む十分な理由を持つ.二人は同時代のユダヤ人であり,反ナチスの勇敢な闘士であり,それぞれの仕方でフロイトの精神分析学から「実存的精神分析」を生みだそうとした思想家であった.二人は,人間が抱く根本的な欲求はリビドーではなく,自分の人生を有意義な人生として実現しようとする「意味への欲求」であると考えた.フランクルは言う.「人生が君に投げかける問いに一つ一つ真摯に応えようとする営為が君に人生の意味を発見させるだろう」と.フロムは言う.「責任感とは,《自分には応答する力がある,だから応答する,応答したい》という自発的意識にほかならない」と.そして,フロムは指摘した.生き生きした豊かな応答関係の再生,これこそ今日の精神的課題である,と.
Vorwort
(2022)
The reunification of Germany took place in 1990. As an analyst brought up in the former West Germany, but practicing in Berlin, I have observed over and over again that patients who come from what used to be East Germany (German Democratic Republic) – even those born after 1990 – have a strong need to distinguish between East Germans and West Germans. In their minds, Germany seems still to be a divided country. A split identity appears to have been internalized, producing >West German< and >East German< racists who despise, in the >other< kind of German, a devalued aspect of what being German means. I have tried for many years to understand the hidden meanings of this defensive maneuver for the analytic couple, and beyond this for the relation between the East and West German societies. Here I discuss these unresolved shadows in German identity. Analyses in Germany may be dominated by the splits they provoke, which interfere with patients’ capacities to think. Patients may relate instead to a >German< object that is impersonal, nonempathic, and rejects the idea of an independent internal world. The defensive use of this object in the transference has to be continually worked through in the analysis.
Ungleichheit ist Unfreiheit - über Ueli Mäder. Lobrede zur Verleihung des Erich-Fromm-Preises
(2022)
This text aims at a multi-dimensional reflection on Erich Fromm’s conception of the human being. Starting from Marxist-Freudian sources of the philosopher’s thought, the authors show the fundamental ideas underlying his version of psychoanalysis. Next, Fromm’s view of the human being as a social being is discussed, referring to the concepts of unproductive and productive orientations. Another important dimension of Fromm’s thought that is discussed is the reflection on the nature and functions of the symbolic language of the unconscious, which reveals to the human being both the best and the worst aspects of his or her personality. One of the most famous concepts of the American philosopher is also discussed – the distinction between the being mode and the having mode. The authors draw attention to the value Fromm placed on a life oriented towards the being mode. Finally, they remind us, following Fromm that a human being turns towards himself in his or her dreams, going beyond all the schemes and concepts that bind his mind when he or she is awake. The understanding of oneself that comes from a deep reflection on the content and character of a dream can awaken in a person the recognition of previously unknown dimensions of his or her mind; from now on, he is not merely someone immersed in the reality of everyday life. Crossing the horizon of oneiric imagination, he or she becomes free, in the dream, and she experiences the freedom of being on waking.
The riddle of time and space
(2022)
Time is the most important feature or fundamental describer of normal human experience and is also the most eminent forgotten element of psychoanalysis. Freud believes that the unconscious is timeless and believes that it perceives any given moment as new and immaculate. He makes very little effort to illustrate the origin of time; however, he points to the function of the Pcpt-Cs as the key to this riddle. After him, fewer psychoanalysts can be found who have systemically researched this subject, except for André Green, Hartocolles, Arlow, and Sabbadini. In this paper, I have tried to illustrate how the sense of time is related to libidinal cathexis. I have displayed, through some pathological situations such as melancholy, mania, and schizophrenia, and a clinical vignette, that the more ego invests libido in the objects, the faster we sense the passage of time and the more it withdraws libido from the objects into itself, the slower time passes. Finally, using my previous viewpoint about transitional time objects and phenomena, I have presented some ideas about an object relation account of the origin of the sense of time.
This article intends to reflect on some aspects of psychoanalytic theory and practice, to help psychoanalysis evolve. It is therefore important to update psychoanalytic language and practice so that new potentialities and self-transcendence, in the sense of self-expansion are taken into consideration. It is of the utmost importance to take aspects of development and the relational realm into consideration, as well as the way through which the subject repeats their history, maintaining themselves stagnant and in contact with representations that go back to their early relationships.
The postmodern Querfront
(2022)
This paper aims to emphasize the fundamental role of unconscious processes in our adaptation. We will point out how we are able to unconsciously perform higher mental functions such as setting goals and planning how to pursue them, dealing with complex data, and making choices and judgments. In the first part of this paper, we will describe the main features of conscious and unconscious processes as pointed out by recent empirical research studies, and we will see how safety is essential in pursuing our fundamental goals, and how unconscious mental processes are strongly oriented towards preserving our safety and pursuing these goals. Finally, we will discuss control-mastery theory (CMT), an integrative, relational, cognitive-dynamic theory of mental functioning, psychopathology, and psychotherapy processes developed by Joseph Weiss and empirically validated by Weiss, Harold Sampson, and the San Francisco Psychotherapy Research Group over the last 50 years. This conceptualizes unconscious processes starting from this >higher unconscious mental functioning< paradigm and, in accordance with research data, stresses that our main goal is to adapt to reality and pursue adaptive developmental goals while preserving our safety. Three clinical vignettes will help show how the concepts proposed by CMT have important implications for therapeutic process.
Artykuł ma na celu analizę wybranych spektakli Angéliki Liddell, współczesnej hiszpańskiej dramaturżki, reżyserki i aktorki teatralnej poprzez teorię psychoanalityczną Ericha Fromma. Głównym konceptem, który wydaje się być kluczowy dla dogłębnego zrozumienia wymowy Liddellowskich sztuk, jest koncept nekrofilii, czyli umiłowania zniszczenia, śmierci i rozkładu, w przeciwieństwie do biofilii, orientacji życiowej nakierowanej na wzrost i syntezę. Sztuką, która jest rozpatrywana szczególnie dogłębnie pod kątem charakteru nekrofilijnego jest >Rok Ryszarda<, wystawiona w 2005 roku wariacja na temat >Króla Ryszarda III< Szekspira. Motywy, jakie pojawiają się w tym przedstawieniu, będą powracały w kolejnych tekstach wychodzących spod pióra Liddell, takich jak >Co zrobię z tym mieczem? Wokół problemu Prawa i Piękna< czy „Liebestod – zapach krwi stoi mi wciąż przed oczami – Juan Belmonte<. We wszystkich tych sztukach znajdziemy centralną figurę, która na skutek fizycznej deformacji wykluczona jest ze świata miłości, a więc skazana na samotność. Samotność ta wywołuje ogromny lęk i agresję, która popycha bohatera do wejścia ze światem w więź sadystyczną, bazującą na kontroli. Jednak jak zauważyła Simone Weil, najdoskonalszym przejawem siły, najpełniejszą formą kontroli jest zabicie obiektu, toteż ostatecznie bohaterowie Liddell pławią się w krwi, zaś ona sama próbuje przedstawić widzowi akty najbardziej odrażającej przemocy jako rytuały, które mogą nam pomóc w odnalezieniu trascendencji. Jej pesymistyczna i z punktu widzenia psychologicznego wypaczona koncepcja miłości, wedle której zawsze ostatecznie zabija się to, co się kocha, stoi w jaskrawej sprzeczności z biofilijną etyką Fromma, dla którego, jak przytaczamy w artykule, miłość do troska, odpowiedzialność poszanowanie i poznanie. Ostatecznie w artykule podkreśla się psychopatologiczny charakter Liddellowskiej ideologii, zwracając uwagę na konieczność oceny dzieła sztuki nie tylko przez pryzmat estetyki, ale także etyki, społecznego wpływu dzieła.
The aim of this paper is to give the reader an overview of several theoretical, empirical, and clinical features of survivor guilt, and to integrate recent contributions of psychodynamic theory and, in particular, of control-mastery theory into the understanding of the concept alongside the latest findings in social psychology about it. After introducing the concept of survivor guilt and its origins in clinical observations on the consequences of having survived severe traumas (e.g., internment in concentration camps), we will discuss the findings in social psychology on the concept of survivor guilt in everyday social interactions, which is based on a conception that does not connect it strictly to severe traumas. We will then focus our attention on clinical observations and empirical research studies about survivor guilt, discussing the hypotheses developed by several control-mastery theorists about its role in psychopathology. Finally, we will illustrate some manifestations of survivor guilt with a brief clinical vignette.
Children construct their inner worlds by internalizing real and imagined aspects of their parental figures and their families as whole objects with their relational configurations. These familial configurations are often evoked in the context of communities that, similarly to families, struggle to preserve and advance their unity and collective values, interests, and symbols. Supervisees acknowledge their internalized familial relational configurations when they explore their countertransferences and their transferential responses to the analytic community. Understanding these transferences in supervision may facilitate the process of assimilating the analytic community into supervisees’ professional selves. Moreover, the supervisors represent and mediate both the community’s balanced and flexible relational therapeutic positions and its complexities. These positions might provide the supervisees with new group-object experiences and change their defensively organized rigid familial relational configurations, thereby further integrating the supervisees’ professional selves as well as strengthening the analytic community.
How to educate yourself to cultivate a sense of affection in children is the topic of this paper. This is because many studies in the modern era have shown a decrease in affection for children. Bullying and violence against children are on the rise because of the actions of adults or parents. While this is troubling and worrying, it will also be a psychological burden for children now and in the future. As a result, concerns about how truly loved children feel, think, and act are on the rise in this paper. The philosophy of science approach is used to conduct research, which includes ontological, epistemological, and axiological investigations. What and why the love crisis in children is examined in ontological studies. Epistemological studies then discuss love in a philosophical perspective, reasons why children are neglected, and self- education to love children. Meanwhile, axiological investigation focuses on the benefits of training oneself to love children. This research study uses qualitative methods. Research findings show that compassion is an innate human trait that should be upheld by everyone. Unconditional love for anyone, especially children, is love that must >grow and develop<. By teaching yourself to truly love and compassion for children and not prioritize violence and disturbing children, compassion must be built through self-culture.
Some people diagnosed with schizophrenia show an alteration of the sense of self. From a psychodynamic perspective, it has been hypothesized they have disorders of the integration of self/other identification/differentiation processes. From a neuroscientific view some with this diagnosis present dysfunctions in neural correlates of representation of self from other (the implicit sensorimotor-based bodily self), and self united with other. In >Sense of self and psychosis, part 1< we discussed scientific literature offering empirical evidence for the psychodynamic clinical observations that patients with diagnoses of psychoses didn’t receive adequate early infancy parental care and sufficient affective-sensorial/tactile interactions. Introducing parental care/cutaneous interactions seemed relevant in the analytic treatment of psychoses, as the pioneers of the psychoanalytic approach to psychosis suggested. From this theoretical basis we developed amniotic therapy, which reproduces the affective-tactile interactions of early infancy, insufficient in cases of psychosis, and aims at integrating the processes of differentiation and identification. We present a single case study of an experimental intervention plan including amniotic therapy. Results showed increases in interoception and global functioning, with significant decreases in positive symptoms suggesting that amniotic therapy contributes to increasing the protective strength of self-boundaries and integration of identification/differentiation processes.
We will describe in two articles (>Sense of self and psychosis<, 1 and 2) the theoretical basis and the methodology of a new therapeutic group approach called amniotic therapy, which aims to improve the sense of self of psychotic patients. In this first article we explore the role of the surface of the body and its early sensorimotor interactions in the processes of self/other identification and differentiation. We propose that these processes have common origins, the body surface and its interactions, but different destinies, depending on where the body’s surface is projected. When it is projected intrapsychically we have differentiation, and when it is projected externally onto the body’s surface of the other, we have identification. Identification is a reciprocal process, in which the self’s and the other’s surfaces mutually contain each other and co-create a shared field. The neural correlates of identification and differentiation are discussed. The second article, which follows, describes amniotic therapy and explores a single case study.
This article analyses a particular case of sanity and madness within the therapeutic setting as an expression of psychosis. It describes the story of a boy named Pedro who, between the ages of 12 and 16 years, struggled with mental balance – oscillating between lucidity, within a broken mind, and the madness required to stay healthy. The psychotherapeutic path was marked by a set of characters – real and fictional – that revealed his split functioning. In the plots Pedro created, he used the evil characters of any given movie saga in order to express himself. Like a dream, these narratives functioned as metaphors and metonyms, where the condensed forces of evil took over the symptom – which brings us to psychosis – while the good side, represented by an isolated and unprotected figure with which Pedro identified, revealed the displaced material of his unconscious desire. Although the psychotic parts of Pedro’s personality had been rehabilitated and integrated, his mental functioning remained marked by dissociation with reality, linked to the psychotic dysfunctionality. Therefore, even if his psychotic parts were contained and masked by clever humor, they were an indelible trace of his mental life.
Review Ahron Friedberg with Sandra Sherman. Psychotherapy and personal change: Two minds in a mirror
(2022)
Pesantren sebagai lembaga pendidikan memberikan sebuah kontribusi yang besar dalam bidang keagamaan. Pendidikan di pesantren memandang bahwa manusia diberi keistimewaan dengan kemampuan berpikir untuk memahami alam semesta, dirinya sendiri, dan tanda – tanda keagungan Tuhan. Dalam pandangan erich fromm manusia pada esensinya adalah makhluk hidup yang organisme yang memiliki bentuk proses energi atau gairah yang memberikan dorongan untuk mencapai kep uasan kepada dunia sekitarnya. Jika ditinjau dalam perspektif p endidikan pesantren, santri sebagai manusia yang berada dalam dilema eksistensial yang mengalami kebingungan dan mencoba mencari cara untuk mengatasi masalah eksistensialnya tersebut. Pendidikan pesantren yang lebih banyak mendidik secara rohani sangat diperlukan dan memiliki peran dalam permasalahan ini. Erich Fromm dalam teori Humanistik Dialektiknya memberikan sebuah pandangan bahwa manusia yang bereksistensi memiliki kebutuhan dasar dan karakter. Tujuan penelitian ini adalah mengkaji pemikiran erich fromm sebagai paradigma eksistensi manusia yang tidak pernah berhenti untuk berdialektika dalam dunia realitas ke hidupnya. Metodologi dalam penelitian ini merupakan metode penelitian pustaka atau library research, yang mengkaji sumber literatur mengenai pemikiran tokoh dan objek penelitian yang terdapat dalam buku, jurnal, ataupun artikel. hasil penelitian ini menggambarkan bahwa manusia dalam hal ini santri yang menempuh pendidikan pesantren sepatutnya diberikan sebuah tuntunan untuk memiliki sikap kritis dalam proses pembelajaran bahkan dalam situasi yang mendasari kebutuhan eksistensinya sebagai manusia. Dalam pandangan Teori Humanis Dialektik erich fromm sesungguhnya sikap kritis yang ada pada diri manusia dipakai untuk mendialektikan suatu problematika hidup, yang tampak tidak se suai (berlawanan) dan mencari upaya untuk mengatasinya. Melalui sistem pendidikan pesantren, peserta didik atau santri akan dapa t menge tahui dirinya dan keberdaan orang disekitarnya dengan mem perhatikan serta memahami suatu keunikannya yang ada pada diri manusia.
The world is currently shocked by a new virus, namely severe acute respiratory syndrome corona virus 2 (SARS-CoV-2) or what is known as covid-19. The virus, which was first discovered in Wuhan, China, has claimed thousands of human victims, including in Indonesia. Many things have happened in terms of humanity in this Covid-19 phenomenon. The occurrence of social distancing, solidarity to help each other even excessive concern for the victims of covid-19. Which in the end has an impact on the exclusion and rejection of these covid-19 victims, which should not have happened. According to a German philosopher, Erich Fromm. In his humanist psychoanalytic theory, Erich Fromm, basically humans under any circumstances have social attachments in the form of love and cooperation with others.
My parents’ death struggle, my clinical work with dying patients, the euthanasia of Freud, and a fear of dementia form the background to my reflections on dying patients, hospices, assisted suicide, and euthanasia. The change in public opinion has resulted in a displacement from Nazi crimes to the present focus on the right to self-determination. Consequently, a law allowing assisted suicide or euthanasia has been adopted in several locations, such as Oregon in the USA, the Benelux countries, Switzerland, and Canada. The fear of suffering, hopelessness, and inability are strong arguments to allow euthanasia and aided suicide. A compelling case against it is its negative social consequences, the infringement into the private sphere when the sick person and their family must decide if they are willing to accept assisted suicide or euthanasia. Although the >right to death< provides freedom to some, for others it is a forced choice that interferes with the dying process. I conclude by highlighting the palliative model, wherein death is perceived as a part of an individual’s life and as a normal process, although this task is hard for the family to contain, especially when the dying person is in pain and agony. Dying is not merely an individual process. It affects the whole family as well as the future generations’ views on reciprocity and responsibility.