Was ist psychoanalytische Identität?

Psychoanalytical identity is more like a process than like a state, reflecting the balance between the self and the expectations of the reference group. But what is the common ground where psychoanalysts can refer to facing the contemporary changes in psychoanalytic theory and practice? All contributors agree that the common ground has become insecure as referral frame for psychoanalytic identity. Looking for an answer, they come to different individual conclusions: Nedelmann refers to the scientific basis and A.-M. Sandler to the shared psychoanalytical experience, while Minolli stresses the individual development facing theory, technique and the philosophical background. Körner regards the resolution of the dilemma between conformation to expectations of the society and continuation of the critical approach of psychoanalysis as the crucial point. Erlich requires that analysts should find their position between the internal and the external world and not wholly in one or the other.     

Beobachtungen über phänomenale Identität

Ohne Zusammenfassung Mit 68 Textabbildungen.     

Experimentelle Untersuchungen über phänomenale Identität

Ohne Zusammenfassung Mit 117 Abbildungen im Text.     

Identität, Familie, Patienten, Olympier

The author deals with the tradition of mental patterns in psychoanalytic institutes shaping the character of training. He discusses several patterns which in his opinion have become dysfunctional and are already in change: the family model, the patient model, the conception of training analysts as Olympians, the psychoanalytic identity as the endpoint of training and the model of the closed society. He argues for further transformation of these institutionalized patterns in order to avoid stagnation and remain future oriented. For each pattern he proposes concrete measures, which can be helpful for change.     

Identität und die Ambivalenz gegenüber Fremdem

Zusammenfassung   Anhand der Erz?hlung Ein altes Blatt und des Films Easy Rider wird die Ambivalenz gegenüber Fremdem aufgezeigt: Liebe (Xenophilie) und Hass (Xenophobie) markieren die beiden Pole. Es geht dann um die Entwicklung eines psychoanalytischen Begriffs des allt?glich-lebensweltlichen Selbstseins, der diese Ambivalenz abbildet. Dazu wird das Konzept der Identit?t herangezogen. über Eriksons Verst?ndnis hinausgehend wird Identit?t nicht nur von ihrer Leistungsseite her gesehen, der Schaffung einer einigerma?en als geordnet und sinnhaft erfahrenen Welt (Positivit?t der Identit?t). Diese Leistung wird zugleich als Abwehr verstanden, wobei das Abgewehrte als der Identit?t ebenfalls zugeh?rig betrachtet wird (Negativit?t der Identit?t). Identit?t ist durch eine konflikthafte Dynamik von Selbsterhaltung und Selbstaufhebung gepr?gt. Im allt?glich-lebensweltlichen Kontext dominiert die Selbsterhaltungstendenz. In der Ambivalenz gegenüber Fremdem spiegelt sich die Dynamik von Selbsterhaltung (Ablehnung) und Selbstaufhebung (Anziehung). Genauer noch ist die Anziehung durch das Fremde als M?glichkeit zu verstehen, das Last- und Zwanghafte der Identit?tspositivit?t zu ver?ndern, d. h. ein Anderer werden zu k?nnen. Auf der Grundlage dieser überlegungen werden zwei Aspekte der Identit?t in der Postmoderne dargestellt: die Entwicklung einer adoleszent anmutenden Identit?tsstruktur und die Bedeutung der enormen Fülle von Fremdem, die die Globalisierung mit sich bringt. Ein Fallbeispiel zeigt, wie sich eine Angstsymptomatik als Ausdruck eines Identit?tswiderstands gegen die durchgreifende ?konomisierung der Arbeitsumgebung verstehen l?sst. Das klinische Material macht deutlich, dass die vorangehenden überlegungen auch für den klinischen Diskurs von Relevanz sind.

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Identity and ambivalence towards the stranger

Abstract   On the basis of the tale An Old Leaf and the movie Easy Rider, it will be shown that people have a deep-seated ambivalence towards what they recognize as extraneous to their own way of being. Xenophilia (attraction, love) and xenophobia (repulsion, hatred) are the two poles of the ambivalence. A psychoanalytic concept of being in one’s own everyday life-world in a way which comprehends the ambivalence of xenophilia and xenophobia is formulated. For this purpose the concept of personal identity is used. In contrast to Erikson identity is not restricted to its function of constituting an inner world for the subject, which is at least to a certain degree ordered and meaningful (positivity of identity). Rather, the positivity of identity is functioning defensively as well. What is fended off is not annihilated mentally, but it belongs to the subject’s identity (negativity of identity). Personal identity is thus conceptualized as a dynamic structure with two opposing forces, viz. identity-maintenance (mirrored in xenophobia), and identity-suspension (mirrored in xenophilia). In postmodernity the structure of identity resembles an adolescent one with the centre of identity shifting from the positivity of identity in the direction of its negativity. Due to processes of globalization there is a growing burden of influences on the subject’s identity that come from beyond the everyday life-world. Case material is presented that shows the clinical relevance of the ideas that have been developed. Severe symptoms of anxiety could be understood as an identity-maintaining resistance by opposing the transformation of the patient’s working conditions for the purpose of short-term economic goals only.

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überarbeitete Fassung eines Vortrags, gehalten anl?sslich der DPG-Jahrestagung „Psychoanalyse in Zeiten der Globalisierung. Struktur und Identit?t im Wandel“, 22.–25. 5. 2008 in München     

Identit?t, Identit?tsdiffusion, Identit?tsst?rung

Identity takes place in the transitional space between the individual and society. It means that the individual has the feeling to be a unique being with past and future, to be different from others but also to be similar to them in many aspects and share a great deal with them. This sense of coherence and continuity in the context of social relatedness shapes life. A differentiation is made between primary identity, personal identity and current identity. The development is essentially determined by preverbal interpersonal processes. If the balance which sustains the feeling of identity becomes lost then disturbances of the identity occur, which compromise the sense of identity especially in social contexts. An identity diffusion arises. Depending on the fixation, a differentiation is made between phase-specific identity crisis, developmental disorder and reactive identity disturbance.     

Intersubjektivit?t und psychoanalytische Identit?t

The psychoanalytic identity is the result of identification with a psychoanalytic introject. It protects against the fears to which everyone who is attempting to illuminate the unconscious is exposed. In this paper the substantive issues of identity are discussed as a psychoanalyst who is a support for the work by providing concepts for the understanding of the unconscious. Using the example of the intersubjective wend in psychoanalysis it will be examined how these contents have changed under the influence of intersubjectivity. The notion that psychological development also occurs in psychoanalysis in unmistakable interpersonal contexts implies removing the restraints imposed by commitment to the technical rules and normative expectations. The intersubjective view of psychoanalysis therefore demands from the psychoanalyst an identity which is fundamentally different from that of the classical psychoanalyst. Processing the associated fears places the psychoanalytic identity at a more mature stage.     

Kulturdynamisches Modell der bikulturellen Identit?t

In intercultural psychotherapeutic treatment, the psychological integration of different cultures within an individual has to be involved as an additional developmental dimension. Individual change during the process of migration considered as desirable adaptation has often been conceptualized in terms of a bicultural identity, which includes aspects of the culture of origin as well as aspects of the host culture. The theoretical foundation of the concept of bicultural identity, however, has remained insufficient. The culture-dynamic model presented here differentiates personal and social identity according to the identity concept proposed by Mead (Geist, Identit?t und Gesellschaft, 1988, Suhrkamp, Frankfurt a.?M.). Personal identity is essentially formed by an individual??s culture of origin, while influences of the host culture primarily affect the social identity. For healthy coping with the challenges associated with migration and adequate support of this process in intercultural psychotherapy, it can be assumed that a stabilization of personal identity is required to allow for a dynamization of social identity. Implications for identity constitution in second generation immigrants, in different stages of lifespan development and in the process of learning the language of the host culture are discussed.     

Soziales Training im Jugendstrafvollzug: Effekte auf Sozial- und Legalbewährung

Social competence is viewed as a decisive protective factor in avoiding delinquent behaviour. The encouragement of social competence is therefore an essential content of juvenile offender treatment. The central issue this paper addresses is whether the participation in social competence trainings in youth correctional facilities prevents recidivism and is conductive to social reintegration after release. This study uses longitudinal data of 218 males aged 15 to 24 years in youth correctional facilities. A control group was established by Propensity Score Matching which was compared with 109 former participants of social competence training. The results of the analyses put the relevancy of the social competence training for the future life of the juveniles in perspective.     

Ist es utopisch, sich zukünftige Psychoanalytiker ohne besondere berufliche Identität vorzustellen?

The subject of the Identity of Psychoanalysis and of its representatives belongs to the orthodox psychoanalytic movement. Since about 15 years, under the presidency of J. Sandler, the International Psychoanalytic Association (IPA) has tried successfully to facilitate scientific research and to promote projects. If the resistance of influential analysts against empirical investigations further decreases, psychoanalytic movement and its unfavourable concommitants will be past. The development to a scientific community will no longer be hampered by controversies on professional identity. The question of identity was dominated by the idea of the so-called “strict, untendentious psychoanalysis” (Freud 1909b, S. 104, 1919a, S. 168). It never existed and could never materialise—it was a fiction. The psychosocial dimensions and its normative implications call the concept of identity into question. Instead it is advisable to speak of a pychoanalytic attitude which has to prove its therapeutic value. This “second (professional) self” (Schafer 1983) is closely connected to the “first (personal) self”, but it is necessary and possible to separate the method from the person and to objectify changes in the patient even if taking place in an intersubjective, relational space. For many years Freud defined what Psychoanalysis is about and who is entitled to call himself an analyst. Later on, the psychoanalytic movement and the institutionalised training system fulfilled this role. The training analysis had been at the centre of all curricula. The genealogy of the training analyst determined the membership in the evergrowing family. Dissidents belong to the history of Psychoanalysis. The official acceptance of the pluralisms within the International Psychoanalytical Association demands comparisons between the various schools according to scientific criteria. Modern process and outcome research provides criteria suited to serve as a model for clinical treatment reports.     

Indeterminiertheit,Iterabilität und Intentionalität

In his recent paper Indeterminacy, empiricism, and the first person John R. Searle tries to refute Willard V. O. Quine's famous indeterminacy of translation thesis by arguing that this thesis is in fact areductio ad absurdum of Quine's own linguistic behaviorism. Searle accuses Quine of being (irrationally) antimentalistic and suggests that the absurdity of Quine's thesis might be avoided if a full-fledged intentionality were tolerated in the debate on meaning. — This anti-Quinean approach in some respects reminds of the improbable debate between Searle and Jacques Derrida ten years ago, when Derrida had split and deferred intentionality by showing that the essential iterability of signs inevitably infects every intentional act with an unremovable non-presence.In this paper it is argued that Searle's attacks on Quine and Derrida have both failed — and that there are structural similarities between these two failures which reveal some interesting parallels between Quine's and Derrida's philosophy.     

Transsexualität

Transsexuality is a process with biological, psychological and social aspects. It makes the person concerned feel subjectively appendant to the other gender. The own gender is objectively sensed but it is experienced as foreign. Because of this deep internal certainty, transsexual persons change into their inner chosen gender. This change goes along with a psychosocial alteration of role and in most cases with a hormonal and surgical conversion. Psychotherapy with transsexual persons is known to be difficult and disappointing. The aim of this review is to invalidate these prejudices and to encourage psychotherapeutic treatment of transsexual persons. It also will give all necessary information for this kind of psychotherapy. Generally the psychotherapeutic accompaniment of transsexuals is definitely a meaningful experience for a psychotherapist, in which basic issues of human existence are being touched.     

Über Summativität und Nichtsummativität

Ohne Zusammenfassung Dissertation der Naturwissenschaftlichen Fakult?t der Universit?t Frankfurt a. M.     

Making Meaning of Trauma: Trauma Exposure Doesn’t Tell the Whole Story

Although traumatic experiences are relatively common, there is wide variability in individuals’ responses to them. This study examined trauma exposure, meaning making efforts (indexed by post-traumatic cognitions), and post-traumatic stress symptoms (PTS) in a non-clinical volunteer student sample (N = 631). We further examined the moderating role of gender, the importance of trauma type (interpersonal vs. non-interpersonal), and the impact of cumulative traumatic experiences. About 75% of the sample reported past trauma (n = 475). Women reported more interpersonal trauma than did men. For both genders, trauma exposure was associated with more PTS. A dose–response relationship was found between the extent of trauma exposure and negative post-traumatic cognitions. Importantly, post-traumatic cognitions predicted PTS controlling for amount of trauma exposure. It appears that it is not merely exposure to negative events that matters, but how we construe and make sense of these experiences. This study extends our understanding of gender differences, meaning-making, and responses to trauma exposure, and suggests avenues of clinical treatment.