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- 2002 (424) (remove)
This article is the result of a study on Psychoanalysis and Racial Matters which has been conducted by a group of black Brazilian psychoanalysts affiliated to the Círculo Psicanalítico de Minas Gerais – CPMG, Brazil. Even though Brazil is a multiracial and miscegenetic country, the lowest levels of the social pyramid have always been occupied by its black citizens who represent almost half of the Brazilian population. Therefore, the idea that people have about blacks is that they are ugly, dirty and weak: the image of failure. In this article we have considered the effects that are caused by this imaginary psychic register which has been historically produced on the psyche of the black Brazilian. Although Psychoanalysis has had significant influence on mental health in Brazil, it has made little or no contribution to the understanding of this matter. To further our comprehension of this enigma, we pose the question: what does a psychoanalyst hear when a black person speaks?
Carl Jung referred to religion as >the zone of world-destroying and world-creating fire,<--the zone inhabited by cruel, violent, and destructive forces and, conversely, healing, inspiring, and creative energies. In >The Healing Zone,< Dr. Paul Fleischman works from this apparent paradox, mapping out his groundbreaking investigation into the psychological phenomena of religion in lucid, accessible prose. / Dr. Fleischman, a clinical psychiatrist, has worked extensively with his patients towards an understanding of their religious backgrounds, affiliations, disaffiliations, beliefs, and doubts. Each chapter of >The Healing Zone< concentrates on a specific theme, which is vividly brought to life by fascinating, and often moving, case studies.... Fleischman weaves together the ideas of Erich FROMM, Martin Buber, Carl Jung, Mahatma Gandhi, Sigmund Freud, the Old and New Testaments, the Bhagavad Gita, the Koran, and Buddhist texts, to form his own unique vision. / >The Healing Zone,< the result of many years of private practice and teaching seminars at Yale University, will be of interest to anyone who has pondered the >Whys< of their own or another's religious behavior. It is designed not only as a study in psychotherapy, but as a tool to offer workable solutions for those who seek spiritual direction and psychological self-awareness. Dr. Fleischman's goal is to guide the psychic energy contained in religion away from world-destroying forms and into world-creating forms. – Index: Preface – Introduction – Witnessed significance – Lawful order – Affirming acceptance – Calling – Membership – Release – Worldview – Human love – Sacrifice – Meaningful death – Conclusion – Notes. (From the jacket)
Fragments of a Case of Psychosis: from Institutional Sheltering to Psychoanalytical Experience
(2002)
This article describes a psychoanalytical experience that took place in an institution for mental health, located in Rio de Janeiro, Brazil. There, an art workshop was created in an attempt to welcome and shelter psychotic patients. This work space later proportioned a >setting< for the practice of psychoanalysis with psychotic patients. In the clinical case, herein examined, the author dedicates special attention to the relation that exists between certain psychotic aspects and the process described by Jacques Lacan as: the >foreclosure of the name of the father<.
Einleitung
(2002)
Was ist es, was Leserinnen und Leser an Fromms Werk beeindruckt, und wie geschieht das? Darauf antwortet dieser Beitrag. Er stellt dar, wie Fromm, der vor allem als Analytischer Sozialpsychologe und humanistischer Ethiker wirkte, zugleich Lehrer ist. Ebenso wird gezeigt, welche Traditionen in Fromms Art zu lehren lebendig sind, die die Eigenkräfte eines Menschen fördern. Zeitlebens blieb Fromm dem Wirken der alttestamentlichen Propheten so verbunden, dass ihre Ethik und Methode die didaktische Vorgehensweise seines Werkes prägt. Ähnlich wie die Propheten vor dem Untergang der Menschheit warnten, bringt Fromm seine gesellschaftskritischen Analysen Menschen nahe und ermuntert sie, erneut Subjekte humaner Geschichte zu sein. Von S. Freud wird Fromm angeregt, eine unfruchtbare Didaktik nicht gelebter Forderungen zu unterlassen, weil Fromm darauf abzielt, von den meist unbewussten Strebungen her Menschen feinfühlig zu verstehen, wie sie als Personen und in gesellschaftlichen Strukturen faktisch leben. Konsequent verwandelt Fromm deshalb die Triebtheorie in eine beziehungstheoretische Sichtweise menschli-cher Lebenspraxis um, dessen zentraler Begriff Gesellschafts-Charakter ist. Für eine Didaktik bedeutet er, dass Mitmenschsein als lebenslanger und aktiver Ge-burtsakt, der humanere Änderungen in Personen und gesellschaftlichen Struktu-ren hervorbringt, angeregt wird. Als fruchtbar für eine Didaktik wird sodann eine Verbindung mit der Themen-zentrierten Interaktion im Sinne Ruth C. Cohns an-gedeutet. Das, was Fromms jüdische Tradition des Mitmenschseins glaubte und Analytische Sozialpsychologie erkennbar macht, nahm Fromm durch seinen Bezug zur Ethik L Kants sowohl ins eigene Denken als universalisierungsfähig, mithin zum kritischen Gebrauch geklärt, als auch deshalb in sein Fühlen hinein verfeinert auf. So wie Fromm dachte und fühlte, lehrte er durch sein Werk. Fromms Eigenart zu schreiben kann ein Wachsen der Persönlichkeit, in dem in-dividuelle Selbstverwirklichung und universale Bezogenheit eins sind, auslösen und orientieren. Eine so kritische und normative Didaktik postuliert nicht, son-dern wird gelebt, weil die eigene Person als Werkzeug ihrer selbst mit dem er-forderlichen Grad an Reflexion sich bildet – und wie das geschieht, in anderen vergleichbar hervorrufen kann. Dabei können Menschen auf die von ihnen ver-ursachten Gründe des Endes der Geschichte aufmerksam werden. Es ist Friedrich Schiller, der zu seiner Zeit auf Geschichte als Menschwerdung des Menschen hinwies. Das wird besonders dort deutlich, wo Schiller sich eines Topos der Aufklärung, den.Sündenfall als Geschehen der Menschwerdung zu deuten, bediente, um im Ungehorsam die Chance des Menschen zur Freiheit und zur Selbsterzeugung des Menschen als Beginn von Geschichte zu verste-hen. Fromm nutzte Schillers Auffassung von Geschichte und die in Schillers Me-thode enthaltene Dialektik in therapeutisch-kathartischer Weise, um Menschen der Gegenwart auf das Allerschrecklichste aufmerksam zu machen, das sie nämlich heute entgegen ihrer entscheidendsten Möglichkeit wie einst, Geschich-te zu schaffen, jedwedes Dasein durch ihren blinden Gehorsam jetzt zerstören und das Ende der Menschheitsgeschichte heraufbeschören. Wenn Menschen so das gesellschaftliche Unbewusste ihrer gegenwärtigen Lebenspraxis erken-nen, können sie das Allerschrecklichste durch lebensdienlichen Ungehorsam abwenden und abermals Geschichte und menschliches Leben aus eigener Ein-sicht und mit eigenen Kräften schaffen.
According to Bion, group mentality is inspired by three basic assumptions (dependence, fightflight, pairing) dominating in turn. No conjunctions of basic assumptions seem to be possible. The author, however, formulates the hypothesis that such conjunctions may take place in weakly structured enlarged groups, midway between small groups and the institutional larger groups described by Freud and Bion as Church, Army and Aristocracy. A case study is here presented, wherein the group session appears to be dominated by a baFF+baP conjunction (i.e. a combination of fightflight and pairing emerging simultaneously). The in-depth analysis highlights the shared unconscious fantasy corresponding to this conjunction, i.e. the Weapon-Baby fantasy. Having split the parental couple into a good one and a bad one, the group expects the good couple to generate a Divine Baby capable of leading the war against the bad couple. The >good< pairing thus evoked, however, is nothing but a combined object, only capable of faecal offspring: a Stool Baby, which can only be used to be thrown against the Enemy. Similar fantasies can be found at the individual level in manicpersonality pseudo-creativity. At the social level, the same baFF+baP conjunction seems to apply as well to political movements such as Hitlerism.
This paper presents vignettes of a case from the city of Rio de Janeiro in which temporality appears as a fundamental issue. Severe difficulties in validating the past and integrating past, present and future reveal pertinent questions on time and the ideal function in the contemporary world. The author underlines the relevance of such questioning for the practice of psychoanalysis today.
>Krieg der Zivilisationen< oder rechtsintellektuelle Deutungsmacht im Dienste westlicher Hegemonie
(2002)
The analyst and the patient must feel enough hope to sustain their active effort. A significant aspect of the analyst's role is inspiring hope. This seems to require that the analyst take a life-affirming position that violates traditional notions of analytic neutrality. Yet, in facilitating the patient's full self-expression, we do not want to lose the benefits of neutrality. Fromm's work can inspire us to try to integrate an attitude of spirited hope with interpretations whose content neutrally encourages the patient to reveal his whole self.
Gerard Chrzanowski 1913-2000
(2002)
The psychoanalyst's ethics at issue – referred to a paradigm of complexity in the postmodern age – is to affirm as a fundamental value the recognition of determinism of unconscious desire, which implies a renunciation to any exercise of power, even the power of influence that can guide and support. Intending through interpretation of the partial truth of desire to be accomplished as a process that subverts the subject's relation with its own history, psychoanalysis, as it undoes the imaginary fixations of the subject, cannot predict the >politics< of the unconscious desire. Nor can it confront the possibilities of decision and choice of a relative and finite freedom. Using the interpretative elaboration of an intersubjective field of values, the psychoanalytic practice reveals the limits of a knowledge restricted by the context where the interpretation takes place. It differentiates between deciphering and decoding by emphasizing the attribute of the uncognoscibility of the unconscious Thus it reveals the cryptogram, a cipher designed as an ambiguous puzzle that is not exhausted by interpretation as a symbolic act, and it refers to the unrepresentable and the inaccessibility of the real.
This article aims to reflect on the possible contributions of psychoanalysis in relation to severely disturbed patients by means of the presentation of a clinical case. Beginning with the family history, the evolutionary process of the symptoms and identification movements of the patient are analysed. The observation of the transference dynamics is emphasised, showing how the desire of the analyst and his privileged listening will allow the patient some level of possible subjective structure.
While the concepts of >wish< and >wish fulfillment< have indeed remained central since the start of classical psychoanalysis, they are only weakly anchored both in theory and practice. It has become common today for psychoanalysts to use the term >to wish< in the sense of >to want< or >to intend.< As a first step, it will be emphasized that >wish< should not be constructed along the lines of >intention.< An examination of the relationship of >wish< to >wish fulfillment< is then followed by an evaluation of its practical significance for psychoanalysis and for our understanding of mental life in a general sense. Turning to an example dream sequence, we will arrive at the psychoanalytic core of the issue: the assumption of hidden, non-obvious, non-recognizable wish fulfillment scenarios. At this point in the discussion, a method of access will be sketched out – the dramaturgical approach – that, although it makes use of the idea of free association, does so in a manner that diverges from Freud's original recommendation.
Il coraggio di essere. L’esperienza di Erich Fromm, Locarno (Armando Dadò Editore) 2003, 131 p.
(2002)
Wege aus der Nekrophilie
(2002)
Das Unbehagen im Konsumismus
(2002)
On the subject of countertransference we attempt to establish a line of continuity between Freud's own expression >blind spot< and Fromm's idea of >counterattitude<. It is pointed out that both expressed the idea of the analyst's unconscious as an >instrument< for understanding the patient's unconscious. It follows that the decision to openly use or not to use countertransference in analysis also depends on the concept we have of it and on its extent. The psy-choanalyst's real and illusory values and his convictions with regard to human nature influence the countertransference and the analytic relationship. Analytic listening itself may be distorted by it. We must be highly aware of this to avoid enclosing what the patient says in a theoretic scheme. What is needed, there-fore, is an open theoretic scheme, more oriented towards understanding than in-terpretation. Aspects of analytic communication and of the relationship between language, thought and insight are examined. A humanistic point of view is as-sumed in distinguishing between the transferral and the real plane, and the rea-sons behind the legitimacy of such a distinction are expounded.
On the subject of countertransference we attempt to establish a line of continuity between Freud's own expression >blind spot< and Fromm's idea of >counterattitude<. It is pointed out that both expressed the idea of the analyst's unconscious as an >instrument< for understanding the patient's unconscious. It follows that the decision to openly use or not to use countertransference in analysis also depends on the concept we have of it and on its extent. The psy-choanalyst's real and illusory values and his convictions with regard to human nature influence the countertransference and the analytic relationship. Analytic listening itself may be distorted by it. We must be highly aware of this to avoid enclosing what the patient says in a theoretic scheme. What is needed, there-fore, is an open theoretic scheme, more oriented towards understanding than in-terpretation. Aspects of analytic communication and of the relationship between language, thought and insight are examined. A humanistic point of view is as-sumed in distinguishing between the transferral and the real plane, and the rea-sons behind the legitimacy of such a distinction are expounded.
What kind of contributions can psychoanalysis make toward issues that concern violence and femininity, specifically the violence that women establish in the relations with the significant other and themselves? In this paper, the authors attempt to answer this question by dealing with concepts such as instinct, masochism and enjoyment. Additionally, they recognize the act of psychoanalytic listening as a genuine and valid manner of getting the unconscious to speak. This act of listening can be practiced either in the traditional psychoanalytic setting of private offices or in psychoanalysis applied to public institutions, for the principal tool is language as it permeates human relationships and proportions the structure of the unconscious mind.
Gerard Chrzanowski was a prominent representative of psychoanalysis. However, he was not a friend of strict delimitations between the different psychoanalytic schools and the struggles between them. Having grown up in Poland, having lived a few years in Switzerland and the rest of his life in USA he had a multi-cultural background. He was with that well prepared to exert an integrative role between the different psychoanalytic movements and especially in the International Federation of Psychoanalysis, of which he was one of the founders and honourable members.
Is There Still Time?
(2002)
Eine Frage des Glaubens
(2002)