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Complex dynamics of forgiveness: Psychological, interpersonal, and psychotherapeutic implications
(2013)
The distinctive correlates of forgiveness are studied and analyzed in this paper. It is concluded that superficial and hasty forms of forgiveness might have a harmful impact on self-respect, self-concepts, self-complexity, and authenticity. Even deep forgiveness might not completely free the individual from negative side-effects, and there is some doubt whether complete forgiveness is possible. The paper also examines what place forgiveness should have in therapeutic settings and how it could be practiced in an accurate and safe manner.
I present and analyse here the phenomenon of a specific language that was spoken within the walls of a maximum security prison in the south-east of England between 2006 and 2007. In doing so, I look at the adolescent who becomes an offender, and how his language is thereby altered, here exploring language in groups and drawing on Freud and Bion, as well as the sociological contributions of Emery, Goffman and Messerschmidt, and the linguistic contribution of Teresa Labov. Examining the social structures that the language enforced, I examine my own role within and outside the prisoners' language, and explore what the prisoners learned from me and my language, and vice versa. I explore the nature of learning a language inside a prison, and examine the need for a homogeneity of language and the social adhesive in the language used. I look at my experience of one-to-one teaching versus group teaching: specifically, the differences in language used by the prisoners in these different scenarios, and try to determine to what extent language comes from outside influences and what to extent it forms and permutates inside. Using actual examples, I argue that despite the exuberance and inventiveness of the language, its usage follows Freud's >“Beyond the pleasure principle,< in that there is an attempt to reduce excitation. Finally, I regard prison language as a psychic retreat, drawing on the work of Steiner, Meltzer, Emanuel, and Leader (among others); and I ask questions not only about the prisoners, but also about the function of learning inside a prison itself, while regarding the language used as a depressive defence. No identifying reference to any single prisoner, or any specific crime, has been included in these pages. The people and the place that are alluded to throughout have been rendered anonymous.
The author discusses countertransference in relation to the impact of training institutions on the therapist as a person. The author claims that therapist's feelings and experiences determine the diagnosis of the personality. It is neither the behavior nor the psychopathological phenomena, which have a diagnostic value, but how the relationship is experienced in terms of the therapist's feelings. The author speaks about the problems connected to of “as if” personalities as a starting point. This concept originated with the psychopathological studies of Helene Deutsch, who associated it with schizophrenia. Later, Paul Roazen transported the concept to the social dimension of politics and to the personality of politicians. In this article, the author treats the “as if” personalities as a concept of unification, in contrast to current attempts to fragment diagnostic personality disorders, as in many psychoanalytic concepts in relation to the medicalization of psychoanalysis. Some clinical vignettes are briefly presented in order to sharpen this focus.
The intention of the author is to further the knowledge on pain, based on a review of the concept of psychic pain as found in Freud, Klein, Bion, and French authors, with the objective of clarifying as far as possible the nature and vicissitudes of pain. After this review, the author describes a case in which she proposes that psychic pain is made up of three essential elements: the first is the overflowing of great quantities that cannot be contained; the second is an intense and immediate defense to protect the psychic apparatus from destruction; and the third is the >return of the foreclosed.< At the end of the paper, the author makes her final, subjective considerations.
Review Friedman, L. J.: The Lives of Erich Fromm: Love's Prophet: The Art of Being Erich Fromm
(2013)
Freud's attitude toward philosophers and philosophy in published works was consistently hostile. This paper aims to show that Freud's persistently hostile attitude toward philosophers and philosophy was the result of ambivalence. On the one hand, it is explicable by his reaction to the resistance on the part of philosophers toward his innovative notion of “unconscious” and by his embrace of Comtean progressivism. On the other hand, it is explicable by his proclivities toward speculative thought, without the net of empirical data, and by his often unacknowledged borrowings from philosophers, old and new.
Prefacio
(2013)
Como interpretar os sonhos
(2013)
Since the concept of imaginative elaboration of body functioning, which is essential to Winnicott's idea of psyche-soma, has rarely been investigated up to now, this article sets out to do this and tries to pursue the meaning and articulation of that concept in the corpus of Winnicott's theory. In this way, it contributes to bringing the body to the core of psychoanalytical theory.
This article probes psychoanalytic theory regarding the repercussions of traumatic experiences in memory function. Both memory and trauma are fundamental to psychoanalysis and lead to the psyche's constitution as well as to its limits. The relationship between trauma and memory, based mainly on an aspect beyond the pleasure principle, points toward a function at the limits of the psychic, something between the body and the psyche, between perception and representation – all of which is responsible for psychic differentiation. Trauma has been associated with death drive dynamics and automatic anxiety, which constantly require a prior link to the establishment of the pleasure principle. When there is no possibility of linking and transcribing an event, its effects are negative, that is, it causes narcissistic damage. Ferenczi considers the object's role to be the determinant as far as an event's traumatic fate is concerned. When the object cannot accommodate the subject's needs or assign some meaning to the traumatic experience, introjection and psychic inscription are interrupted. We suggest that the lack of intersubjective recognition occasions the nonrepresentation and the meaninglessness that emerge as corporeal acts during psychoanalytic treatment.
(Foreword, Arabic)
(2013)
Particularmente devido às inovações técnicas, estamos testemunhando uma realidade sem limites crescente que se reflete cada vez mais em um esforço interno para nos livrarmos das limitações e fronteiras de nossa própria personalidade, reconstruindo-a novamente. Essa busca des-limitação, dissolução e indefinição dos imites é vista como um traço de caráter central do caráter social Ego-orientado. Tal fabricação de uma personalidade ilimitada sem dúvida resulta em um enfraquecimento de tais habilidades psíquicas como experimentar a si mesmo como uma entidade consistente e ambígua, estar emocionalmente ligado a si mesmo e aos outros, sentir seus próprios esforços, afetos e emoções, e ser guiado por alguém normas e valores internalizados. Por fim, discute-se o impacto dessa formação de caráter no que diz respeito às questões clínicas e terapêuticas.
Erich Fromm analyzed how man is divided in his sense of true self. This division within forces him to cling to abstract and concrete entities outside of himself and Fromm calls this >transference< which he, after all, borrowed from Freud. This transferring of man’s individuality to outside forces brings temporary relief to his experience of powerlessness and loneliness. The transference makes man acquire a masochistic character wherein he submits himself to outside irrational forces that perpetually dehumanize him. This is the reason why his ethics is a struggle to bring back the power of man within, nursing his potentialities to change himself and transform his world. Ethics, for Fromm, is a form of normativity which leads man into freedom to fully actualize his own sense of self.