Psychoanalytic ecumenism and varieties of psychoanalytic experience.

Using the metaphor of ecumenism, the current status of psychoanalysis and the American Psychoanalytic Association is examined. The dialectical tendencies to oppose and to unify are noted in psychoanalytic theory, technique, and practice, as well as in the administrative and political life of our organization. Fostering tolerance for new hypotheses without sacrificing empirical discrimination, and promoting broad participation without lowering standards confront us as major tasks demanding continuing vigilance and effort.     

The living body in the psychoanalytic experience

Instead of viewing body and psyche as two "substances," the author proposes that they be seen as two ways of experiencing the complex reality of the human being. Clinically, this translates into an exploration of the possibility of including the somatic in the territory of what can be represented--that is, recognizing in somatic and sensory elements and in bodily functions the potential for meaning and language, appreciating their status as precursors of representation. These somatic signals may be detected in a dialogue involving not only the minds of analyst and analysand, but also their bodies. Clinical examples are given involving different bodily functions.     

Dreams and the holistic nature of interpersonal psychoanalytic experience

Patients’ dreams and analysts’ dreams about patients are assumed to reflect each analytic participant's attitude and psychic conduct toward the other, and an unconscious overlapping of psychic issues and struggles between them as well. This makes it possible to deal with dreams from one‐person and two‐person models of psychological functioning, as well as from an additional psychic dimension that is assumed to be a creation of the analysis itself. As a source of freely moving experience within both participants, one that is assumed to have a life and direction of its own, this latter dimension of analysis permits patient and analyst to undergo more freely the actual experience of the treatment as a modality that is separate from and prior to positivistically grounded determinations that can be made about either the patient or analyst individually, or about the two of them jointly.

This dimension of analysis is said also to reflect a holism that characterizes conscious and unconscious psychoanalytic experience. Dreams and unconsciously generated dreamlike clinical phenomena are presented to try to illustrate this holistic character of analytic work, and to show how either participant's psychic productions maybe used to evoke significant experiences and further clinical knowledge.     

The patient's experience of validation in psychoanalytic treatment

The importance of the patient's experience of validation is not a new one in psychoanalytic thinking, and can be traced throughout the literature. However, its role as an essential aspect of the psychoanalytic process, particularly in working with intrapsychic conflict, has traditionally been underappreciated. It is argued that validating interventions have an important role in psychoanalytic treatment, and that they often serve to open up, rather than foreclose, the analysis of transference. Marsha Linehan's conceptualization of the role of validation in Dialectical Behavioral Therapy provides a unifying framework for a more extensive psychoanalytic consideration of validation. After a review of the psychoanalytic literature, a number of conceptual issues are discussed that have complicated thinking about validation from a psychoanalytic perspective. Two clinical examples are presented, one from the author's psychoanalytic practice and one from his own analysis. Both illustrate how active validation by the analyst can play an essential facilitating role in the psychoanalytic process.     

Between paranoia and creativity: candidates' experience of psychoanalytic training

There is widespread concern regarding various aspects of psychoanalytic education. A recent paper by Patrick Casement, drawn widely from his long experience as a supervisor both in the U.K. and abroad, implied that the British Psychoanalytical Society is not exempt from these concerns. To investigate this, a semistructured, anonymous questionnaire was devised and sent to all candidates and all recently qualified analysts at the society. Overall there was a 58% response rate, with 77% of candidates and 39% of recently qualified analysts responding. Concerns were expressed about aspects of the training, but on the whole these were balanced by appreciation. Although strong criticism was expressed by a minority, it seems that when something goes wrong for a candidate, this experience is felt keenly by the peer group as well. The results are discussed in the context of the current training and ethos of the British Society, as well as in relation to a more widespread move toward "competency-based" education. The maturational tasks facing both candidates and trainers are also addressed.     

Reconstruction and perceptual experience: further thoughts on psychoanalytic listening

Freud's monumental shift to the fantasy theory heralded the view that "it is psychical and not material reality" which is our sole domain of inquiry. Yet despite theoretical agreement and cogent technical admonitions against concerning ourselves with absolute or "external" truths, psychoanalytic listening betrays a stance in which the analyst attunes to a reality other than that of the patient's inner world, assuming the position of arbiter--even if a silent one--of what is or is not "distorted" in the patient's perceptual experience. The central impact of perception as a significant component of the patient's inner experience--past and present--goes unattended. Clinical examples from differing theoretical persuasions are reviewed to demonstrate this occurrence. An alternative mode of listening is considered which assumes an underlying shift in outlook, suspending any notion that we can "know" what is "correct" in the patient's perception, while sharpening attunement to its clinical impact--as may be evidenced by a shift in affect or state, a turn of phrase, or the transient appearance of a symptom or old behavior. It is argued that such a stance will lead to a more singular focus on the patient's psychic reality, permitting the emergence of a deepening realm of psychic phenomena, enhancing the capacity of self-observation, and richly facilitating the reconstructive process.     

Transference regression and real experience in the psychoanalytic process.

At the patient's level of reality testing and integration in the transference neurosis, the analyst serves as an effective parent who halpd the 'child' master various danger situations. This results in the patients relearning and development as the analyst provides new experiences for the regressive childhood components of the patient's personality. There is also a sequential or simultaneous cognitive element which is important in the ultimate development of mastery and is particularly useful in the process of working through. This cognitive element, however, cannot be effectively used until there have been repeated new and real experiences for the fixated and/or regressive components of the patient's personality.     

Hamlet and the Soul-Sleepers

ABSTRACT

The article argues that the soliloquy, ‘To be, or not to be,’ in Shakespeare’s Hamlet is informed by soul-sleeping: the belief that on its separation from the body at death, the soul enters an unconscious state typically described as sleep or a sleep-like stupor, in which it remains until wakened and joined with the resurrected body, and then assessed at the Last Judgment. The doctrine was advocated in some of Luther’s works of the 1520s and 1530s and found acceptance among some early English Protestants, but was destined to be repudiated by later Protestant orthodoxy, and was universally condemned by mainstream Protestant thinking of Shakespeare’s day. The article surveys the history of this heterodoxy in England, demonstrates its continuing significance in the late-sixteenth and early-seventeenth century, elucidates the references to the doctrine in Hamlet’s soliloquy, and discusses their relevance to the broader understanding of the religious subtext of the play.     

Hamlet and the Utilitarians

Philosophical Studies -     

Ongoing change in psychoanalytic theory implications for analysis of religious experience

Hans Loewald (1980) once made the distinction between ghosts and ancestors, the former always wanting to return to the land of the living, the latter being able to rest in peace and live forth through their progeny in the present generation. Extending this metaphor, Stephen Mitchell (1991) has noted that the intellectual integrity and vitality of psychoanalysis depends on our shifting our view of Freud from an unburied ghost who haunts us to an honored ancestor. I argue that perhaps nowhere is Freud's enduring presence greater than in psychoanalytic perspectives on religion, and it is often as an unburied ghost. Ongoing change in psychoanalytic theory, however, affords respectful amendment to his work in a way that allows Freud to be a dearly honored ancestor from whom we are all psychoanalytic descendents. Three developments in psychoanalytic theory have special implication for the analysis of religious experience. These areas of change pertain to contemporary understanding of illusion, narrative, and social constructivism. I offer in conclusion seven points for further consideration.     

Reading fiction and the psychoanalytic experience: Proust on reading and on reading Proust

Reading can at times engage one emotionally and entail inner psychological experiences in ways akin to those in clinical psychoanalysis. In that light, after a general introduction regarding the import of reading, attention is turned to Proust, Freud's literary complement, as an exemplary instance to illustrate those similarities. Ideas of Proust on reading are followed by thoughts on reading Proust, with the ending of Proust's masterpiece used to illustrate a parallel to termination in clinical psychoanalytic experience.