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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.
Социальная трансформация – актуальная в текущих философских и общественных реалиях концепция, которая получила проблематизацию и начала рассматриваться вместе с появлением и развитием социальной философии несколько веков назад. Особенный вклад в этот вопрос был внесен в рамках улучшения качества знаний о человеке с развитием психологии как науки и методологии, в частности – психоанализа и неофрейдизма. Данная статья посвящена вопросу этической трансформации общества на примере радикального гуманистического психоанализа Эриха Фромма – неофрейдистской концепции, которая требует уточнения и пояснения несмотря на обилие материала по теме. В качестве методов исследования были использованы качественный анализ первичных эмпирических данных, обработка вторичных эмпирических данных, анализ различных взглядов по выбранной теме. В настоящей статье проводится рассмотрение основных понятий гуманистического психоанализа Фромма в рамках изучаемого вопроса, а также оценка концептуальной применимости его теории к вопросу социальной трансформации. В процессе исследования автор приходит к выводу, что теоретические построения Эриха Фромма изучаются недостаточно скрупулезно, содержат уникальную идиографическую точку зрения на процесс социальной трансформации, обладают практической применимостью для широкого круга пользователей предлагаемой информации – философов, психологов, социологов, историков, религиоведов.
Zum Geleit
(2022)
Zum Geleit
(2022)
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 Social Unconscious: The Psychoanalytic Dimension of Fromm’s Cultural View [社会无意识:弗洛姆文化观的精神分析维度]
(2022)
[Chinese abstract not available.] The social unconscious is a core concept in Erich Fromm’s cultural view. By comparing the social unconscious with Freud’s the unconscious, Marx’s social consciousness and Jung’s collective unconscious respectively, this article aims to study the psychoanalytic dimension of Fromm’s cultural view. For Fromm, the social unconscious is the product of cultural power suppression; cultural power shapes the spiritual space formed by consciousness and the unconscious; the social unconscious exists in societies dominated by cultural power. This shows that from the microscopic perspective of psychoanalysis, Fromm has gained an insight into the suppression and manipulation of the social unconscious by the ubiquitous cultural power. This insight not only deepens the theory of cultural studies, but also enriches and develops the related theoretical connotations of Marxist theory. [Translation: www.cnki.net, 9/2022]
[Chinese abstract not available.] Monica Ali is a British Bengali female writer. She was listed as the best young British novelist by Granta, a famous English literary magazine. >Brick Lane<>Brick Lane<>Brick Lane< is a representative work of Ali, whose other notable works include >Alentejo Blue< and >In the Kitchen<. >Brick Lane< tells the story of Nazneen, a Bangladeshi girl who immigrates to Great Britain with her husband. The heroine of the novel, Nazneen, is a traditional and conservative woman at first. After the baptism of immigrant life and the change of her own thinking, she eventually grows into an independent and confident woman. Her husband Chanu is always looking forward to a bright future in Britain, but he is ostracised. In the end, they make different choices about their immigrant lives. In Ali’s work, she describes the intense and difficult life of Bengali immigrants incisively and vividly, but also profoundly reveals the alienation of the relationship among the characters in the novel. This thesis uses Fromm’s alienation theory from three aspects: alienation of human’s self relationship, man’s alienation from others and man’s alienation from society to interpret the alienation of characters in >Brick Lane<, and it further discusses the ways to eliminate alienation through the elaboration of alienation phenomenon.– First of all, this thesis gives a brief description of the author Monica Ali’s life and introduces the plot of the novel >Brick Lane< and the research status of scholars at home and abroad on >Brick Lane<.– Secondly, this thesis introduces the evolution of Fromm’s alienation theory and three main aspects of alienation. In the background of immigrant life, the characters in the novel blindly pursue high status in the western society. And under the influence of traditional ideas, women blindly follow men’s arrangements, lose their self-consciousness and produce self-alienation. In addition, the abnormal relationship between husband and wife also leads to the alienation between people.– Thirdly, immigrants are a special group and they have conflicts with the local social culture. Therefore, this thesis focuses on the analysis of the alienation between man and society and how to eliminate this alienation, so that people can be able to live in an equal and harmonious social environment.– Finally, it is the conclusion of the thesis. This thesis aims to explore how to effectively eliminate alienation when people are in an alienated environment by analyzing the alienation state and redemption methods of characters in >Brick Lane<. At the same time, it reminds us to fully realize our own values and give play to our subjectivity to eliminate alienation. And we should learn to get along with others in a loving way to build a healthy and equal society. [Translation: www.cnki.net, 9/2022]
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)
The philosophical foundations of interpersonal psychoanalysis: Albert Dunham Jr. and racial politics
(2022)
The Pathology of Normalcy and Consensual Validation: Thinking Beyond Neoliberalism with Erich Fromm
(2022)
Think of the ease in which one can acquire food and clothing today. Consider the ubiquitous availability of machines that save us hours of boring labour. For the average person in the global core, it is obvious: the material standard of living has increased exponentially since the industrial-capitalist revolution. Although we may celebrate these achievements it is also clear that such rampant capitalist development has created many horrific ‘negative externalities’.
《永远讲不完的故事》是德国作家米切尔·恩德最具代表性的青少年奇幻文学作品之一。作者借以小主人公巴斯蒂安在现实世界的遭遇深刻阐释现代人的普遍精神现状:孤独和内心荒芜,并致力于通过主人公在幻想王国的冒险重建一个新的价值世界来改变现状。为寻找这个新的价值世界,本文首先借用社会心理学家弗洛姆的“>社会性格<理论对文章提及的旧世界以及不同社会模式下的价值进行挖掘,再对生活在这些价值模式下的人进行主体间性分析。通过分析导致巴斯蒂安孤独以及内心荒芜的是一个理性当道的世界,而帮助他从幻想王国重回现实世界的则是>爱<。在这个以爱为名的世界里,爱不仅帮助巴斯蒂安突破孤独的壁垒,而且用其所独有的创造性丰富个体内心世界。除此之外,爱还帮助巴斯蒂安以全新的观点发现世界,重寻自我。因此,>爱<作为新的价值当之无愧,必能引导人类精神重新归家,还给人其人性尊严。
Tibor Scitovsky’s >The Joyless Economy< (1976) is now regarded as a landmark publication in the combined fields of economics and psychology, with standard accounts of Scitovsky’s ideas emphasizing the influence of 1960s motivational psychology literature. While this encounter is all-important, Scitovsky’s ideas must at the same time be read in the context of the evolution of his critique of twentieth-century mass society. The present paper presents that critique and demonstrates its fundamental importance for Scitovsky’s diagnosis of an economy he termed >joyless<. Drawing upon his >Memoirs<, we show how Scitovsky’s ideas were initially shaped by the culture/aesthetics of his early years in Budapest, followed by his experiences of rising totalitarianism in interwar Europe, and further affected by his move to the consumption society of postwar America. The way he engaged with the writings of influential contemporary cultural commentators, including André Gide, Erich Fromm, Bertrand de Jouvenel, Lewis Mumford, and Bernard Rudofsky, was incisive. Close scrutiny also reveals resonances between Scitovsky’s cultural concerns and those of some of the Bloomsbury Group.
Since the 1980s, new changes have taken place in capitalism: neoliberalism has become the main political and economic practice in contemporary western capitalist society, while the mode of production has gradually shifted from materiality to the parallel production mode of materiality and non-materiality. The rule mode of capitalism has changed from negative power to positive power. In the operation process of contemporary capitalism, although it seems to emphasize individual freedom and liberation, it still insists on the logic of capital multiplication to rule the operation of the whole society in essence. Therefore, it also causes various social problems in the western capitalist society. How to understand the society under the power operation of contemporary neoliberalism, where its contemporary symptoms are manifested, and how to deal with it have also aroused the attention and concern of many social critical theorists, so many theories of understanding and surpassing contemporary capitalist society have emerged. Han Byung-chul’s critical theory of psychopolitics was born. The theory of >psycho-politics< has a self-evident need to be distinguished from the analytic Marxism of Fromm, Horkheimer, and Althusser. On the surface, although psychoanalysis and psychopolitics share the thinking of >spirit<, their purport and analysis methods are quite different. Psychoanalysis of Marxism is to psychoanalysis as a way to how individual psychology works interpretation in the manipulation of capitalism, and Han Byung-chul political theory put forward by the spirit is the spiritual production as the breakthrough point, discusses the new liberal regime by >self optimization> and >emotion< economic Angle used to describe the spirit be capital. In fact, this is also a critique of the capitalist ideology of deep thinking. As a social critic, Han Byung-chul was influenced by the development of contemporary capitalist society and the theories of the existing social critics. So he is not only in combination with the new situation of the contemporary developed capitalism, at the same time also learn to many social critics, especially the critical theory of Marx’s capital, the Frankfurt school’s theory of ideological criticism, aesthetic liberation theory and life, a political scientist at foucault and others thought, for their own critical theory analysis model to lay the ideological foundation. After the politics of life has become an important perspective of neoliberal governance, the politics of spirit proposed by Han Byung-chul can be regarded as an important supplement to the politics of life. At present, the thinking of governance should also shift from physical domination to spiritual thinking. Han Byung-chul ’s overall analysis of psycho-politics contains the overall logic of neoliberal power operation. In Byung-Chul Han’s analysis, burnout society, transparent society and performance society constitute three perspectives to examine contemporary capitalism, which also contains the results of the role of spiritual and political power, monitoring power and capital power. Among them, the theory of >self-exploitation< constitutes the core theory of Byung-Chul Han’s critique of psychopolitics. Whether >self-exploitation< constitutes a breakthrough point to solve contemporary problems beyond Marx’s critical view of capital. This paper attempts to understand the theory of self-exploitation put forward by Han Byung-chul from the perspective of Marx’s capital criticism. Although Han Byung-chul thinks that self-exploitation constitutes the existing state of contemporary individual alienation, he does not understand the way of individual existence from the employment labor system, so he does not get to the root of individual alienation in capitalist society. Secondly, by analyzing Marx’s critique of political economy to Han Byung-chul proposed social alienation phenomenon, we found that the power of capital as the essential power structure of the contemporary social daily life way, and Han Byungchul liberation path is not functioning, according to the theory of capital and power in modern society, but only through the liberation of consciousness, Therefore, it misses the essential elements of the critique of capitalism. Han Byung-chul’s theory of self-exploitation is not tenable in the context of political economy criticism. Self-exploitation is simply the result of modern capitalism making its methods of exploitation more secretive. Han Byung-chul’s critique of contemporary capitalist society based on the theory of psycho-politics does not surpass the theoretical roots of Marx’s critique of capital. However, Marx’s critical theory of political economy may respond to the current form of social alienation as an essential dimension of Marx’s critical theory of political economy, which criticizes the mode of production and multiplication of capital. Han Byung-chul is based on a contemporary social critical theory constructed in the development reality of contemporary capitalism. The ultimate appeal of his theory is consistent with That of Marx. Han Byung-chul perspective of contemporary capitalist society effectiveness not only embodies the contemporary of Marxism, but also face to face with modern problems put forward the path of liberation and beyond, is to rebuild the other in order to reconstruct a new relationship, at the same time through lust to open up a redemption of emotions and the individual psychology, and to call for the reconstruction of the authority, a truth so as to resist the rule of capitalism. The road of aesthetic redemption of Frankfurt School also constitutes a main way for Han Byung-chul to transcend modernity. He criticizes the logic of contemporary capital multiplication, so as to escape the alienation caused by capital to individuals through the desire for beauty, and reform individual life field through aesthetic redemption. In general, it is very valuable for Han Byung-chul to analyze the pathological features of contemporary capitalist society based on >psycho-politics<. He provided a new way of thinking about the contemporary capitalist society and deepened his criticism of the capitalist society. However, he did not clarify the root of capitalist social alienation, did not combine the basic thinking of Marx and Engels’ political economy criticism, and only gave a limited way to transcend social alienation from the subject point of view. However, Han Byung-chul’s critical theory of spiritual politics also has some practical enlightenment, that is, it urges us to reflect on the operating mechanism of contemporary capitalist society, liberate alienated labor, and promote the reform of civilization concept. [Translation: www.cnki.net, 1/2023]
On the basis of Freud’s character theory, Fromm introduced Marx’s historical materialism and creatively put forward the social character theory, which not only broke through the limitations of Freud’s character theory, but also improved Marx’s historical materialism. With the help of social character theory, Fromm elaborated the concrete operation mechanism between social existence and social consciousness. [Translation: www.cnki.net, 11/2022]
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.