Refine
Language
- English (124) (remove)
Document Type
- Articles (91)
- Reviews (14)
- Books (10)
- Forewords (4)
- Collections (2)
- Interviews (2)
- Dissertations (1)
Year of publication
- 2010 (124) (remove)
Welcome address
(2010)
Trauma and the Avoidant Client. Attachment-Based Strategies for Healing. New York (Norton) 2010.
(2010)
In this paper, I outline a history of critical marketing studies. The argument put forward that marketing lacks any substantive critical edge is questioned. In surveying our history and finding extensive engagement with a variety of critical perspectives, I connect these with appropriate literature from non-marketing sources to flesh out an account of our critical marketing heritage. I devote considerable attention to the period 1940 to 1990, as this is the historical range of critical marketing literature that most scholars will be unfamiliar with, linking this through citation and discussion to more recently published work. In this way, this paper provides a guide to sources of literature that may have passed marketing scholars by because they violate our disciplinary demands for >recency< (Baker, 2001). As I document, critical marketing studies examines a variety of areas that represent consumer culture theory’s (CCT) >next frontier< if we accept Arnould and Thompson’s (2005) diagnosis. In opposition to Arnould and Thompson’s assertion, CCT’s new frontier, this paper contends, is a frontier that has long been of interest to critical marketing scholars whose work might usefully be re-examined.
The present study aimed to delineate the psychological structure of materialism and intrinsic and extrinsic value pursuit. Moreover, we compared models based on self-determination theory (SDT), Fromm's marketing character, and Inglehart's theory of social change to account for racial prejudice. In a sample of undergraduate students (n=131) and adults (n=176) it was revealed that the extrinsic value pursuit Financial Success/Materialism could be distinguished from the extrinsic value scales Physical Appeal and Social Recognition, and Community Concern could be distinguished from the intrinsic value pursuit scales Self-acceptance and Affiliation. Moreover, Financial Success/Materialism and Community Concern were consistently and significantly related to prejudice, whereas the other SDT facet scales yielded weaker relationships with prejudice. Structural models based on SDT and Inglehart were not corroborated, but instead the present data supported a mediation model based on Fromm's work in which the effect of Community Concern was mediated by Financial Success/Materialism. Broader implications for SDT are critically assessed.
Following both Bion's and Aulagnier's thought, this paper seeks to examine two functions of psychotic syntax within the nonpsychotic personality. The first function is the creation of a split between voice and meaning in the mother–infant relationship, a split whose aim is to disengage contact with contents that cannot be metabolized and that are associated with the mother's denied death wish toward her infant. The second function pertains to the use of psychotic syntax as a way of denying separateness and annihilating the >speaking I.< Both functions will be exemplified by clinical case studies. In conclusion, psychotic language will be discussed as a >hybrid language< generated by an incestuous relationship between the mother's and the infant's language.
In contrast to the management of erotic boundaries, the institutional and clinical management of transactions across narcissistic boundaries can have far-reaching implications for how and in what ways power is wielded within our organizations. This is especially true in regard to analysts who are, or are perceived to be, in leadership positions within their psychoanalytic groups, organizations, and institutes. This paper illustrates some of the difficulties in the management of narcissistic boundaries by exploring Freud's narcissistic investment in defining the field of psychoanalysis and determining the directions of its development, his attitudes towards dissent – for example, Jung, Adler, Ferenczi, etc. – and his clinical behavior with certain analysands. The institutional consequences of Freud's failure to successfully negotiate narcissistic boundaries – and our reluctance to recognize this aspect of his leadership – have become intertwined with defenses against the epistemic anxiety that follows from the inevitably subjective nature of the analytic enterprise. Together, they have tended toward the creation of a culture of rigidity and control within organized psychoanalysis. This is a legacy – the sins of our fathers – with which our field continues to struggle.
Most people who recognize his name are aware that Wilhelm Reich (1897–1957) was considered to be one of Freud's most brilliant students and an important contributor to psychoanalytic theory. But it is also widely known that this innovative thinker, who is still read with interest over 50 years after his death, died in a federal penitentiary in the USA. The case against Wilhelm Reich, brought by the Food and Drug Administration, has been admirably detailed in Wilhelm Reich vs. the U.S.A. by Jerome Greenfield. Less well known are two other intertwined investigations of Reich, the first by the Federal Bureau of Investigation, which led to his imprisonment for nearly a month after the USA declared war on Germany in 1941; and the second by the Immigration and Naturalization Service, in an attempt to remove his naturalized citizenship and deport him. This paper examines in detail these two assaults on Reich, placing them within the historical context of a lifetime of marginalization and denunciation by authorities, from the Communist Party in Germany to the International Psychoanalytic Association to academic biologists in Norway to right-wing Christian moralists in the USA and finally to agencies of the US government.
The idea of sport's character-forming qualities is a globally spread notion, which has begun to be questioned in recent years. In problematizing this notion, the relation of sport to its practitioners has been the primary study. The way the problems reflect the relation of sport to society has been less in focus. This essay sets such a focus with the help of character concepts in social psychology (Riesman, Fromm and Sennett), developing a reconstruction of such concepts of sport in a Swedish context. From being a sphere by the side of society, sport in Sweden from the twentieth century onwards has been increasingly linked in complex ways to the various spheres and actors of society. This understanding of how characters are fostered into and within sport sheds light on the conditions for character formation at different stages of history until the present time. The problems receive further relevance when considering how New Economy culture and its conditions for character formation may affect Swedish sport in the near future.
By 1900, Freud had formulated an original and operational method of psychoanalytic treatment and research: the technique of free association. In 1912–1915 and later writings, he recommended it as a fundamental procedure and process, called the fundamental rule, in psychoanalytic therapy. In recent years, free association as a method has been variously misrepresented, misunderstood, and denied by some schools of psychoanalysis. This paper reviews the history of free associations and argues for upholding the continuity and relevance of Freud's fundamental methodology and for a renewal of interest in reciprocal, i.e., interactive and interpersonal, free association.
In 1995 a seminal paper by Howard Shevrin classified four conceptions of psychoanalysis: first as a human enterprise such as governing and teaching second as a science sui generis that does not require any additional empirical research third as a clinical science that focuses on psychotherapy research and fourth as a science tout court that is of course expected to validate its basic assumptions on the mind. Fifteen years later, Shevrin's classification has remained illuminating. All kinds of research are welcomed in psychoanalysis, but it is also true that, in the current debate on research in psychoanalysis, the interest in testing its assumptions on the mind is no longer a topic. But it is precisely this which is crucial in a time when the sciences of the cognitive field, such as neurobiology and the cognitive sciences, seem to be tentatively cooperating with psychoanalysis in a few studies, but overwhelmingly absorbing many psychoanalytic assumptions without mentioning psychoanalysis. In order to exist and survive as a science in the long run within universities, academies of sciences, and other scientific research institutions, the psychoanalytic community has to face the challenge and prepare itself not only for prospective dialogue, but also for confrontation.
Psychoanalysis is in a somewhat better position in French universities than elsewhere in Europe. Although the situation can at times be difficult, psychoanalysis remains the major reference for students in clinical psychology, both in the adult sector and in that of children and adolescents. This is to some extent related to the setting up of a European interuniversity study group on teaching and research in psychoanalysis and psychopathology (SIUEERPP), which brings together psychoanalyst lecturers (belonging to various schools of thought) in order to defend the ongoing presence of psychoanalysis in training clinical psychologists. Conditions are not quite as good as regards the training of psychiatrists, where it is much more difficult for teaching based on psychoanalysis to survive, even in the few >strongholds< that it still manages to occupy. Things are slightly better in child psychiatry, where the illusion that medication alone is sufficient for treatment is somewhat weaker.
Symbols psychoanalysis, depth psychology, mythology and religion from a multiplicity of perspectives – there are many guidelines for their interpretation and integration in clinical practice. The present study, based on a Jungian analytic model, incorporated the snake mother as an imaginary symbol in a patient with generalised anxiety disorder and her treatment within a clinical case study. From an integrative symbolism approach, snakes are considered mysterious, with the ability to express the primary instinctual powers and psychic energy that take root beyond the ego strength and archetypal images. Here, with respect to the patient's main complaint and her underlying core conflict according to Jungian therapy and Persian mythology, it was indicated that the snake mother symbolism, an imagery object from childhood to adolescence, originated from both the personal and the collective unconsciousness. The way in which the symbolism of the snake mother came to work in the therapeutic process was similar to a that of dream and symbolism approach. The snake mother operated as an alternative animus in the shape of a caregiving mother, and supported the patient against her father's misbehavior during her early childhood. It could represent the shadow, the reconsolidation of the anima/animus for patient, and a projection of negative thoughts and actions from animal instincts.
This paper clarifies the dual-layered nature of the >demon lover complex,< with its background of both pre-Oedipal trauma and Oedipal-level desire. It draws on an object relations understanding of the unconscious and dissociated addiction to an internal demon object that has derivations in the personalities of the actual parents, and in the internalization of these parents. The dramatic case of early trauma compounded by adult date rape trauma serves to illustrate how a >developmental mourning process< in treatment can resolve such trauma. It also illustrates how reparation with the mother that partially heals pre-Oedipal trauma cannot immunize anyone against Oedipal-level attractions to a >demon lover< father, as represented in a displacement, resulting in victimized behavior, and in an aborted surrender to heterosexual desire. However, this victimization can be resolved, as seen in the clinical illustration, when the psychoanalyst has an understanding of the mourning process in developmental terms, working with a natural interaction between mourning and transference evolutions in treatment. The case also demonstrates the transitional object role of the psychoanalyst who is involved with the healing of pre-Oedipal trauma through mourning.
For most readers Erich Fromm does not require an introduction. His writings have been translated into several languages, and his thoughts have been popularized in various types of media. This review provides a brief biographical notation for those readers not thoroughly familiar with him. This book is edited by Rainer Funk, a psychoanalyst in private practice in the city of Tübingen, Germany. He is Fromm’s sole literary executor and owner of his library, has edited posthumously several books based on Fromm’s writings, and has written and edited books about Fromm’s life and work. The present volume includes two previously unpublished articles by Fromm on therapeutic practice, and the rest is a collection of writings solicited from Fromm’s former students, supervisees, colleagues, and friends, who provide anecdotal and personal information as well as comments on Frommian therapeutic style and technique. Although Funk’s book provides only glimpses of Fromm’s main criticisms of classical psychoanalysis and his social ideas, it will be of interest to clinicians and laypeople alike who are willing to become acquainted with one of the most important thinkers of the second half of the 20th century.
Returning to Freud
(2010)
Response to Commentary
(2010)
The Israeli film, Ushpizin (2004), has met with local and international critical acclaim. Despite its ultra-Judaic content, it remains popular with a wide audience. The story of an impoverished Hasidic couple who achieve their dreams as a result of Divine intervention (or a random directorial plot twist) captures the emotions of its viewers, irrespective of their religious leanings. The tale revolves around Jewish, Hassidic, and Kabbalistic symbols of Sukkoth (the Feast of Tabernacles), the Biblically inspired fall harvest festival. The unique rituals of the holiday, especially the custom of hosting ushpizin (honored guests), are used to subtly, yet powerfully, convey feelings accompanying personal and historical generativity and development. Kabbalistic and psychoanalytic ideas, remarkably similar despite the longstanding tensions between the two doctrines, coincide to explicate a central theme of forgiveness and reparation. These approaches together yield a more cogent understanding of the film's characters, plot, message, and, ultimately, universal appeal.
This paper explores the way in which Freud's theory of melancholia is being used within sociological theory to explain racial hatred in Britain. The paper critically interrogates the work of Paul Gilroy before engaging with the works of Erich Fromm, Richard Sennett, as well as Freud and Klein's classic psychoanalytic formulations. Using two biographical case studies drawn from original empirical research on racial harassment perpetrators the paper argues that while racial hatred is often melancholic in nature, the losses at the heart of the racist's malaise tend to be only tangentially connected to empire and its crimes. More commonly, the losses that underpin hatred are irreducibly personal and class based, and hence multilayered, losses of love and security, for example, aggravating the pain of losses of respect and community, and vice versa. The paper concludes by drawing attention to the dangerously racialized kinds of imagined community losses of this kind tend to furnish, and the difficulties of providing recognition to those most afflicted by them.