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During his years as a member of the Frankfurt School, Erich Fromm developed a strong interest in the idea that there were distinctive male and female character orientations. Drawing on the positive evaluation of matriarchy made in the nineteenth century by the Swiss anthropologist J. J. Bachofen, Fromm argued that a >matricentric< psychic structure was more conducive to socialism than the patricentric structure which had predominated in capitalism. His interest in maternalism and his opposition to patriarchy played an important part in his rejection of Freud's theory of drives and in the development of a humanistic ethics in which love plays a central part. The idea of a gendered humanism is central to Fromm's social thought, although there is a danger that the over‐emphasis of sex‐based character differences unintentionally re‐opens the danger of the kind of sexual stereotyping which he resolutely opposed.
문】현대의 기술시대를 특징짓는 것은 기술에 의한 인간의 획일적 지배이다. 이 속에서 인간은 기술의 노예가 된 채 기술체제에 순응하며 살아가기를 강요받는다. 그럼으로써 인간은 자신의 본성으로부터 멀어진 채 소외된 상태로 살아간다. 이러한 인간소외를 초래하는 기술시대의 극복을 위해서는 어떠한 형태의 윤리학이 필요할 것인가? 전통적인 윤리학이 기반을 두고 있는 이성에 대한 강조만으로는 나름대로 매우 합리적이고 주지주의적인 성격을 띠고 있는 기술시대의 전반적 경향에 대항하기에는 설득력이 부족하다. 기술시대에 가장 결여되어 있는 것은 인간의 감성이다. 그리고 기술시대의 윤리학은 여기에 호소해야만 하나의 설득력 있는 윤리적 대안으로 받아들여질 수 있을 것이다. 그런데 인간의 감성에 바탕을 두면서 동시에 기술시대에서 가장 필요로 하는 인간의 능력은 사랑이다. 따라서 기술시대에 대한 하나의 효과적인 윤리적 대안이 될 수 있는 것은 바로 사랑의 윤리학이다.그러면 기술시대에 적합한 사랑의 윤리학의 모델을 어디에서 찾을 것인가? 여기서 본 글이 고려 대상으로 삼은 철학자는 후설, 하이데거, 프롬이다. 세 사람 모두 기술시대에 대한 비판적 인식을 토대로 나름대로의 사랑론을 전개했다는 공통적 배경을 지닌다. 그러나 후설의 사랑론은 지나치게 이념적이고 추상적이라는 한계를 지닌다. 또한 하이데거의 사랑론은 구체성과 현실성을 담지하고 있다는 점에서는 후설에 비해 발전적이나 소극적이고 비의지적이라는 점이 단점으로 지적된다. 프롬의 사랑론은 양자의 단점이 비판적으로 극복된 것으로서 타자와의 결합을 지향하는 인간의 본성적 열망에 바탕을 두고 개인적 관념적 사랑이 아닌 사회적 현상으로서의 사랑의 가능성에 초점을 맞추고 있다. 그러므로 프롬의 사랑론은 기술시대에서 황폐화되고 있는 인간성 회복을 위한 구체적이고 현실적 있는 대안으로 적절하다. 기술시대의 사랑의 윤리학은 이러한 프롬식의 사랑론에 바탕을 둘 경우 타당한 이론으로 정립될 수 있다.
Fundamentada en los aportes de Erich Fromm, acerca del tener y del ser, la autora elabora una propuesta para desarrollar un taller orientado a la prevención del abuso sexual en adolescentes. De esta forma, busca que los y las jóvenes se involucren en la actitud de ser y no tanto del tener. Asimismo, se aborda el concepto de sexualidad que los par ticipantes tenían antes y después del taller. El presente artículo se complementa con el suplemento >Mi sexualidad<, escrito por la psicóloga Pamela Delgado, dirigido a estu diantes de cuarto, quinto y sexto grado de la Educación Primaria. Este suplemento comple menta la revista que usted tiene en sus manos.
Dieser Aufsatz macht es sich zu seiner Aufgabe, aufgrund der Betrachtung der politischen Situation der 1930er-Jahre, die sich seit den 20er-Jahren radikal verändert, die folgende Problematik deutlich zu machen: wie notwendig die Kritische Theorie aus der Lukác'schen >Geschichte und Klassenbewusstsein<, die die beiden jeweils die Hauptparadigmen von 20er- und 30er-Jahren im marxistischen Lager vertreten, hervorgehen musste und gerade deshalb wie konsequent sich die Kritische Theorie mit Lukács >Geschichte und Klassenbewußtsein< auseinandersetzen musste. Dabei geht es im Kern besonders um die folgenden beiden Probleme: Erstens, aus welchen Grund die Kritische Theorie mittels gründlicher Revision das Lukács'sche metaphische Totalitätskonzept in den interdisziplinare Materialismus umwandeln musste; Zweitens, warum die Einführung der Psychoanlyse innerhalb des wissenschaftlichen Rahmens des interdisziplinären Materialismus der Kritischen Theorie notwendig war, und wie sich allmählich die Psychoanalyse als zweite Hauptwissenschaft neben der politischen Ökonomie behaupten konnte.
En este artículo se comparan los planteamientos de Sigmund Freud, Herbert Marcuse y Erich Fromm en torno a la agresividad humana. Analizar esta temática en el contexto actual es relevante dado el incremento de acciones que conllevan gran dosis de violencia tanto en el plano físico, como en el psicológico y espiritual, así como la urgencia de plantear soluciones. La posición de los tres autores permite visualizar la pertinencia de explicaciones que tienden a asumirse en la vida cotidiana en torno a este fenómeno y, sobre todo, construir nuevas perspectivas que las relean, trasciendan y enriquezcan.
Predgovor
(2004)
Half a century after Halbwachs laid the foundations of a sociology of memory, a new edition of his work >Les cadres sociaux de la mémoire< has allowed scholars both to understand it more fully and to appreciate its limitations. This article attempts to elucidate the problem of collective memory, distinguishing different forms of memory in the state and civil society. In this dialectic between state and society, collective memory is constructed. This is the main hypothesis of the article. The author uses Fromm’s classic work on Mexican peasants as well as Borges’s >Funes the Memorious<. Both texts – one socio-psychoanalytic, the other literary – illustrate forms of social memory, its achievements and its limitations.
This article seeks to identify the theoretical foundations and practical features of spiritual management development (SMD) through social movements which have enabled the diffusion of religious practices into secular life and led to the development of a more spiritualized psychology. Although similarities can be seen with outdoor management development, SMD is distinctive because it encourages subjects to search for meaning in their everyday working life through engagement with an inner self. It thus encourages an internalized, implicit form of religiosity where the search for self-understanding and the search for meaning are closely aligned. Through a re-contextualized, critical reading of the idealistic, Utopian visions portrayed by Maslow and Fromm and the spiritual, transpersonal psychologies of Jung and Assagioli, the intellectual foundations from which SMD practice has developed are traced. Analysis of the texts associated with SMD practice illustrates how these discourses are made meaningful to managers through the concepts of self-realization, holism and personal and embodied experience which define events as implicitly religious. However, by defining managerial identity in terms of the inner self and placing responsibility for change on the individual, SMD is isolated from possible critique and transformed from a potentially enlightening into a potentially repressive project.
Not until after the Second World War did German sociology get back on par with the general Western mainstream that remains the standard to this day. Prior to the Third Reich, various philosophical and sociological schools of thought and traditions had emerged. They were quite unique to Germany and very different from those in other Western countries. It was first and foremost the brutal destruction by the Nazis and then the US modernization policies in post-War Germany that eradicated a specifically German scholarly culture. One of these specific German schools of philosophy was the so-called Frankfurt School around the philosophers Theodor W. Adorno, Erich Fromm, Max Horkheimer, Friedrich Pollock, Leo Löwenthal, Walter Benjamin and Herbert Marcuse (and later Jürgen Habermas).
Der Beitrag erörtert die Anwendbarkeit von E. Fromms Theorie des Gesellschaftscharakters in der praktischen Sozialpädagogik. Dabei orientieren sich die Ausführungen über den Wert der Frommschen Charakterlehre an der Annahme, dass die Einbahnstraßen und das Einzelkämpfertum aus den Köpfen der Pädagogen heraus müssen, um Produktivität zu entwickeln. In das Thema einführend, wird zunächst der Frage nachgegangen, ob der Gesellschaftscharakter überhaupt zu beeinflussen ist. Der zweite Schritt widmet sich sodann dem Begriff des Gesellschaftscharakters hinsichtlich seiner Entstehungsgeschichte bei Fromm. Hier wird der Zusammenhang zwischen Psyche und Gesellschaft in Fromms Sozialpsychologie im Kontext seiner Biographie dargestellt. Der dritte Schritt setzt die Begriffsbestimmung fort und beleuchtet die Funktion des Gesellschaftscharakters bei Fromm. Hierbei ist die Funktion des Gesellschaftscharakters für die Gesellschaft von der Funktion für das Individuum zu unterscheiden. Grundsätzlich ist der Mensch weniger determiniert durch Instinkt als das Tier. Der Charakter kann nach Fromm den Instinkt ersetzen. Reaktionen laufen ab, ohne dass darüber nachgedacht werden muss, da das Charaktersystem das Grundmuster für die Verhaltensweise vorgibt. Eine weitere Funktion des Charakters im Allgemeinen ist die Vereinheitlichung der Handlungsweise. Der Mensch handelt innerhalb eines geschlossenen Systems, das einer bestimmten Logik folgt, vorgegeben durch die Charakterstruktur. Darüber hinaus lassen sich noch die speziellen Funktionen des Gesellschaftscharakters beschreiben. Da er das Ergebnis der Lebenserfahrungen einer ganzen Gruppe ist, ist er als verbindender Faktor der Individuen mit der Gruppe zu verstehen. Aus einer solchen Basis können sich Ideen beispielsweise zu 'mächtigen Triebkräften' entwickeln. Nur mit einer bestimmten Charakterstruktur ausgestattet können diese Ideen oder Werte von den Individuen nachvollzogen werden. Auf dieser Grundlage erläutert der vierte Schritt abschließend den Sinn der Erkenntnis des Gesellschaftscharakters nach Fromm für die praktische Pädagogik.
The undeniable realities of globalization at the dawn of the 21st century have brought the United States and its citizens to the startling realization that we must grapple politically, economically, and culturally with the wide range of diversity existing within and without our borders. As greater numbers of culturally diverse persons are now represented in their caseloads, psychoanalysts are also forced to examine the relevance of psychoanalytic theories and practice in meeting their needs. The author discusses three papers that propose overlapping and differing opinions as to the function of psychoanalysis in the lives of culturally diverse patients, and its capacity to influence more public, social and political change. This paper questions the meaning of the term >culture.< It attempts to tease apart the nature of memory and dissociation among those who suffer intergenerational trauma because of their membership in particular cultural or ethnic groups. Also addressed is the extent to which, as described by social constructivist theory, self is entirely a socially constructed phenomenon. The author questions the extent to which, alternatively, >self,< possessed of will, agency and authority, exists in a mutually influencing relationship with the social world.
The author notes that, overall, he and White seem to agree on many important issues that she writes about in her commentary, such as the necessity of recognizing both our shared humanity and the agency of separate, subjective selves. He argues, however, that White mischaracterizes what it means to think of the self as socially constructed, and he clarifies his views of how the concept of a socially constructed self may be related to individual differences in the same culture, and to personal agency. He responds to White's imputation that his paper implicitly prescribes a type of intervention or mandates some particular view of the Truth as a new theology, substituting a concrete environmental or social determinism for the abstract (intrapsychic) determinism that he criticizes. Finally, he responds to some interesting and insightful questions White raises about the case vignette of Mr. J that was presented in his essay.
In light of the contemporary shift away from the universalizing of the Eurocentric perspective, brought into focus with the advent of globalization, it may be useful to consider reorienting traditional psychoanalytic assumptions about human nature to those that are more appropriate to the recognition of a culturally pluralistic world. The author argues that ego psychology originated in the Western Enlightenment's emphasis on liberal individualism, which has limited its applicability across races, classes, and cultures. Relational theories, in their capacity to include the examination of the socially constructed dimensions of the analytic dyad (including race, class, gender, ethnicity, and sexual orientation), offer crucial theoretical and clinical possibilities, lacking in traditional psychoanalysis, that may help analysts to address some of the important cultural sources of psychological suffering. In the relational view expressed here, the unconscious – as made manifest in everyday life and in the transference and countertransference of the analytic situation – is reformulated to include social and cultural influences.
In. Reply to Altman's discussion, the author explores in more depth the topic of whiteness, both her South African and American whiteness. She situates American whiteness in the history of slavery, Jim Crow, and the ongoing racial discrimination of the present. When Altman points to the author's unconscious submission to the regulatory power of the larger society, she postulates that her submission is to American whiteness. She notes that, in finding a new home, that which she wished to discard – a white racist identity synonymous with the oppressor – has reappeared, to be confronted once again.
The Role of Enactments
(2004)
Race remains one of the most highly charged subjects of discourse in our society. At a cultural level, white racial identity has become dissociatively split off from the rest of identity formation. A racialized subjectivity is usually carried by those with darker skin colors, whereas whiteness is experienced as an unmarked and invisible state. The author argues that whites have dissociated the historical position of the oppressor from collective consciousness, due to our inability to tolerate an identification with the aggressor. Our disavowal of race as constitutive of subjectivity ensures that race becomes a site for enactments. This paper follows the transference-countertransference dynamics between an African American patient mandated to treatment and the author, a white analyst born in South Africa. The haunting presence of racial trauma infused the analysis. Focus is placed on the rich, often unmetabolizable experiences of race, including the ways in which the structure of the treatment recreated the racial dynamics of slavery.
Altman's commentary challenged this author on both a personal and a theoretical level. On a personal level, she was encouraged to explore her knowing at one moment but not knowing at another, her own self-interest in the position of beneficiary. Thus, the mechanism of disavowal that underpins liberal racism was revisited in a more clinically oriented manner. On a theoretical level, Altman's response invited a more refined exploration of liberal racism as it differs from blatant racism. It also facilitated a more nuanced application of Lacanian and Kleinian theory to this matter.
What happens when governments, institutions, or associations betray our most cherished values and ideals? Through the tropes of melancholia, perversion, and the fetish, this paper examines the complex reactions that such a betrayal may elicit. The author argues that betrayal evokes shame and guilt by association, and that it also engenders the complicated form of mourning implicated in melancholia. A person may disavow the betrayal itself in order to deal with these painful reactions. This disavowal may then become stabilized via the use of the fetish in its various forms (e.g., the commodity fetish, the body fetish, and the fantasy fetish). This has perverse consequences, including subtle enactments of racism and other forms of marginalization and exclusion of Otherness.
Right now, North American psychoanalysis, taken as a whole, seems rough-edged compared with its European counterparts. It puts more emphasis on the reality of other minds that inevitably influence and limit the ways in which the patient's unconscious psychology does and does not become available for analytic scrutiny and change. It is more in the United States, than elsewhere, that a new literature on sexuality (as a key source of fantasy, transference, countertransference, anxiety, etc.) is vital. We are more eager to incorporate ideas from France and Britain than French and British psychoanalysts are to adopt ours. Affect has assumed a more direct and explicit role in American literature than in British or French literature. Finally, the expectation is more urgent here that psychoanalytic treatment will work, that the quality of patients' subjective and relational lives and the quality of their loving and working will be better after analysis.
This essay is intended to record and analyze some recent events in psychoanalytic history, in particular the omission of sexual and gender minorities from the planning of the inaugural conference of the International Association of Relational Psychoanalysts and Psychotherapists (2002) and its subsequent protest by several East Coast psychoanalysts. Those events are recounted and analyzed to emphasize the significance for psychoanalysis of the general exclusion of gay, lesbian, bisexual, and transgendered (GLBT) voices from the sites of psychoanalytic authority, to hypothesize the intellectual roots of this historic exclusion, and to make recommendations for remedying this situation. The author suggests that philosophical idealism embedded in psychoanalysis in the form of reified notions of development, gender, and health may be responsible for the failure of contemporary psychoanalysis to fully include GLBT consciousness and perspectives. He further argues that the institutional recruitment and deployment of GLBT psychoanalysts is a likely remedial strategy.
Taking the lectures that Freud delivered at Clark University in 1909 as a starting point, this paper explores the features of the American cultural psyche that share deep affinities with some of the assumptions that underlie Freudian psychoanalysis. Using a variety of literary texts, the author locates two central points at which a strain of the American imagination intersects with psychoanalysis. The first is the belief that there is sense in everything, a belief that can be traced back to Puritan theology and that is secularized but not lost in the 19th century and beyond. According to this belief, the world is a text calling to be interpreted. The interpretation of this text may not be historically guided, as it is in psychoanalysis it is, however, an interpretation that can only come through experience. An epistemology grounded in experience also develops out of Puritan theology, with its insistence on the individual's unmediated relation to the Creator. The author then considers the ways in which certain 19th-century literary texts employ a performative rhetoric that insists on the centrality of experience as the means to knowledge by forcing the reader into transformative acts of interpretation. This activity mimics what psychoanalysis calls transference, which itself insists that experience is the ground of knowlege. The emphasis on experience that emerges in the literary texts and in the transference leads to a pronounced split between the private and public aspects of the individual. In conclusion, the author examines the different ways in which psychoanalysis and American culture have negotiated that split.
The ideas and practices of psychotherapy, together with fresh thinking from many other sources, can help to revitalize Western politics which seem broken and moribund. The author describes various professional experiences of his own at the interface of politics and psychotherapy. These include consulting with mainstream and activist politicians and groupings. He discusses how politics in the West is changing in the general direction of what he calls >transformative politics.< He also asks if psychotherapists can make a difference in the political world today, explaining that, though enthusiastic about the prospect, he is also skeptical about it because the record of psychotherapists' involvement in politics is not very good. The paper includes an experiential and personally oriented section (>The Inner Politician<) that looks at how the political self is formed in culture, family, and the inner world. The notion of differing political styles as a source of conflict is explained and explored. The author concludes with some reflections on the relations between psychotherapy, politics, and spirituality.
Review Howard A. Bacal (Ed.): Optimal Responsiveness: How Psychotherapists Heal their Patients
(2004)
Freudian, Lacanian, and Kohutian approaches to the subject of seeing another and being seen by the other are reviewed and critiqued. The mirroring metaphor, so often invoked in psychoanalysis, is brought under scrutiny and concluded to be naive to the complexity of interaction actually occurring when one is seeing oneself being seen. Utilizing infant research findings and currents in Continental philosophy, a case is made for a reading of Winnicott's mirroring conception as a relational event: embodied and embedded in an intersubjective matrix of prereflective immediacy. Breaking with analytic rigidity emphasizing opacity and abnegation, Winnicott embraced the visual rather than inherently mistrusting it, advancing the dark analyses of vision beyond their pessimistic appraisals of the impossibility of an encounter with alterity.
How Far to the Moon?
(2004)
This paper offers an intimate account of a long-term analytic process and a detailed presentation of one pivotal session to illustrate and explore the issues of love, dissociation, and discipline in a therapeutic relationship. Organized around the concept of impasse, this paper presents a relational perspective on the potential in transference and countertransference love to facilitate or curtail the forward progress of therapeutic work. Love may bring life or impasse to a person in analysis. One key to the dynamics of therapeutic love and impasse is the problem of weak dissociation (Stern, 1997) and the impact of the analyst's noticing, or not noticing, a moment in the onrush of familiar clinical process that is ripe for questioning. A new concept is introduced and elaborated in this paper that relates to the resolution of preoedipal and oedipal transference love: The paradoxical analytic triangle.
The Psyche as a Process
(2004)
Can Love Last? The Fate of Romance Over Time by Stephen A. Mitchell (New York, NY: W.W. Norton, 2002, 224 pp.) - This article reflects on the importance of Mitchell's work in the United Kingdom, where notions of intimacy sit uneasily with psychoanalytic practice. The author argues that a reluctance to take up intimacy in the consulting room has a deleterious effect on intimate relations outside it. Drawing on her work with women, in particular, she posits that the erotic is still an undertheorized area of relational analysis. Although most orthodox theory has been jettisoned, new theory is necessary for an understanding of what the author observes to be a >false< erotic in many of her patients in whom the erotic is temporarily available but is unreliable as a desire and as a source of identity.
Can Love Last? The Fate of Romance Over Time by Stephen A. Mitchell (New York, NY: W.W. Norton, 2002, 224 pp.) This review of Stephen Mitchell's posthumously published book details the intelligence, vitality, and emotional depth that so many found in Mitchell as writer, teacher, colleague, analyst, friend, and family member. The review also notes the loss that Mitchell's death brought to the lives of individuals and to the life of the psychoanalytic movement.
In this essay, we pose the question of psychoanalysis and national character. We explore the Americanness of psychoanalysis in this country through an examination of the history of its emergence in the early and mid-20th century, and through an examination of the impact of pragmatism on the formation and evolution of psychoanalysis in the United States. We consider American models of change and the impact of theoretical movements such as feminism and queer theory. We explore a particular quality and meaning of unconscious phenomena through an examination of American visions of nature over the past century and a half. The impact of elements of national identity and dominant American ideas and practices on relational psychoanalysis is also addressed.
The following response to discussions by Benjamin and by Fonagy and Target focuses on several issues raised, including linearity versus multiplicity in the assessment of developmental capacities, the complex interplay of shame and subjectivity in an intersubjective field, the notion of surrender in resolving therapeutic impasse, and some thoughts on the concept of the third, as they are exemplified in this case material.
What allows us to explain the repetitive cycles of self-destructive, self-defeating behavior that we all struggle to help patients overcome? What explains the malignancy that can infuse certain transference – countertransference relationships, often suddenly and without warning? Why do some patients come to hate us despite our best efforts? Why do we come to hate some of them? Perhaps more to the point of this paper, why do we come to hate that version of ourselves that emerges when we are with them? This paper explores these questions, examining the issues of repetition and repair with regard to our most toxic introjects – the patients' and our own. Whereas Melanie Klein helped us to understand why we come to hate that which is good in others, this author explores the complementary question of how loving that which is bad in others keeps the self innocent, good, and sane. A fundamental dissociative split in two necessary but incompatible self–other organizations is posed. With reference to a detailed clinical example, the author investigates how the evocation of intensely shame-riddled bad self representations in both the patient and the analyst can perpetuate a need to provoke, find, and sustain that badness clearly in the psychic domain of the other, blocking entry into certain necessary therapeutic enactments that may therefore fail to occur. Both self – other organizations must occur, first in oscillating moments and ultimately in simultaneous awareness, in order for the analytic work to proceed.
The silent patient
(2004)
This commentary is a response to questions and discussion points raised by Peter Fonagy and Mary Target in >Playing with the Reality of Analytic Love.< It includes a discussion of the relationship between attachment and sexuality, in addition to issues concerning seductiveness, sadomasochism and therapeutic change.
A Cause for Optimism
(2004)
The play's the thing how the essential processes of therapy are seen most clearly in child therapy
(2004)
Drawing on anecdotes that illustrate some European fantasies about the U.S.A. and its citizens, this paper suggests that what's American about American psychoanalysis has to do with differing cultural perspectives on human nature and on the relation of self to other. Via the European prejudices and stereotypes conveyed in the anecdotes, the essay delineates certain enviable things about what the U.S. stands for, such as persistent demands for equality and relatively greater possibilities for social mobility, as well as certain unenviable things, such as a superficial niceness and a tendency to deny the individual's embeddedness in social contexts. The paper puts relational analytic theory in its socio-historic context, praising its deconstruction of analytic authority while questioning the way it for the most part maintains the analytic tradition of grounding the individual in no larger social context than that of the family.
Letter to the Editor.
(2004)
Book Review – Joanne Hatch Bruch, Unlocking the Golden Cage, An Intimate Biography of Hilde Bruch.
(2004)
Psychoanalysis has a well-documented history of antipathy toward religion. As a consequence of the postmodern shift in philosophy, however, there are those who, albeit cautiously, are attempting to approach religion with a renewed spirit of dialogue and inquiry as a narrative among many narratives that has informed and even enriched the development of psychoanalysis. In this spirit of dialogue, the author traces the influence of early religious affiliations on two object relations theorists, W. R. D. Fairbairn and D. W. Winnicott. Fairbairn's early imbibing of Calvinist theology in Scotland and Winnicott's involvement in the Wesleyan church are detailed. The theological differences between these Protestant perspectives (which form counterpoints to one another) are clarified and the perspectives are positioned within the framework of British culture. These religious themes are then identified within the works of Fairbairn and Winnicott. As a final consideration, the relational nature of the Judeo-Christian God, and the subsequent view of human life that flows from that theology, are posited as influential in the development of the relational shift in psychoanalysis. The author details the association between this shift and the seminal work of Fairbairn and Winnicott.
I present my experiences with a patient who, for a period of time, frequently slept and dreamt during our sessions. I depict the process of shared exploration undertaken by this patient and myself in our desire to understand, along with her dreams, her sleep and the hypnogogic imagery at its borders. In so doing, I hope to communicate a sense of the clinical richness and manifold meanings of the sleep and dreams as they became apparent to us over time. To this end, rather than following standard format, I have organized the case material into a series of related clinical moments, each followed by a set of theoretical considerations. A brief survey of the relevant >sleep-on-the-couch< literature, culled from the writings of a variety of prerelational theorists (few more recent theorists have specifically addressed the topic) is presented. I turn also to those whose writings helped illuminate the treatment as it unfolded: Sullivan, Winnicott, Bromberg, Benjamin, and, most particularly, to the writings of Bromberg, Davies and Frawley, and Harris and Gold on the related themes of clinical enactment and dissociative process.
This paper uses tools forged in the analysis of nonverbal communication to illuminate some dimensions of Beatrice Beebe's case description. It will also show how an awareness of postural dynamics can sharpen one's perception of long-term individual development. From this perspective, psychotherapy is a gradual reconstruction of how self-regulatory processes include themselves in interpersonal ones so as to support a relevant reformulation of representations. Psychotherapists who work with nonconscious dimensions are often efficient, but they do not always understand what really happened during their therapy sessions. What is exceptional with Beebe's work is her capacity to follow so many parallel events with an understanding that is technically, clinically, and humanly relevant.
This paper discusses what the author feels are the principal American influences on contemporary psychoanalysis. These include a growing tendency for nonhierarchical relationships in treatment, some extension of freedom of speech to clinicians, a place for management in the structuring of clinical relationships, and an increasing emphasis on aspirations and the future.