Ego atrophy in addiction illustrated through American cultural music folklore

Popular music is an artifact of folklore that can provide a keen insight into societal complexity. As a window with minimal censorship, it allows access to a subgroup whose motifs are often obfuscated from within and without by defensive and self righteous distortions. Music is a primary source depicting the strivings and failings of a culture or its tributaries. An overview is offered of the American social historical context of substance abuse, as it informs the theory of ego atrophy to conceptualize addiction. In this study, it is appealed to as an aid in the elaboration of addictive behavior. Adjunctively, major themes in movie pictures are referenced as parallel, albeit less refined, indices of stereotype in the culture. Together with societal laws and mores, these markers point to a specific behavioral and value system that typifies the ego of the substance abuser.     

Ego atrophy in substance abuse: addiction from a socio-cultural perspective

The use of intoxicants is indexed in American history adopting a social perspective of the role of alcoholism in traditional American society. Appealing to societal patterns, the elaboration of substance abuse as a disease is explored with a diagnostic focus on intervention as it relates to pathogenesis. Using clinical vignettes, the ego is proposed as the focus of pathology in the addiction process, featuring a regression to the defenses of projection and denial. Following the model proposed in Zinberg's seminal paper on addiction and ego function, various deficits are annotated that typify such regression. The ultimate clinical picture is one of ego atrophy, where basic interests and object relations are usurped by the all-consuming preoccupation with the substance of abuse.     

THE “DEATH OF THE EGO” IN EAST‐MEETS‐WEST SPIRITUALITY: DIVERSE VIEWS FROM PROMINENT AUTHORS

Eastern religions, such as Hinduism and Buddhism, have traditionally held to the view that in order for an individual to fully benefit from their practice it was important to lessen or eliminate one's individual desires. Such practice was sometimes referred to as the “death of the ego” in order to emphasize its importance. However, the relatively recent popularity of East‐meets‐West spirituality in Western consumer cultures tends to emphasize the acceptance and transformation of one's ego rather than its death. This essay discusses sociological changes that have shaped and contributed to the popularity of East‐meets‐West spirituality in Western culture that in turn have brought about a modification of the principle of ego death. The views of six Western authors and practitioners of East‐meets‐West spirituality on the importance of the principle of ego death are compared and contrasted. Theories related to the management of self‐identity in consumer society can partly explain the modification of traditional Eastern religious practices, such as ego death, in order that they become relevant and appealing to a society that increasingly reifies the concept of the self. The implication is that the excision of the concept of ego death from the practice of East‐meets‐West spirituality may affect its efficacy.     

“Why do (don't) you ask?” transference and the desire (not) to know

One of the criterial distinctions of psychoanalysis is its renunciation of indoctrination through suggestion. In spite of the fact that psychoanalysis is both an organized body of knowledge and a disciplined form of interpersonal influence, it regards an analyst who tells the analysand what to think or do as essentially doing harm by substituting a new form of prejudice and alienation for the preexisting form he is attacking. Even though an analyst regards his knowledge of psychoanalytic theory as adequate at a general level, this "truth" is not an adequate mode of discourse with an individual. Why not? It is a fact that analysands often do not accept an analyst's idea. However, the fundamental problematic of clinical psychoanalysis comes precisely at the point that the analysand would accept the analyst's idea, involving the distinction between a properly psychoanalytic cure and a transference cure. Psychoanalytic theory itself holds that unreflective incorporation of another's idea about oneself comes at the expense of autonomous and spontaneous self-revelation. Despite its resolute pursuit of new truths, the aim of psychoanalysis is less concerned with attaining specific ideas about unrecognized conflicts than it is with achieving a general attitude--that self-understanding requires a capacity to admit dubious and unwanted ideas and feelings that symptoms, dreams, and free associations bring to light. This "psychoanalytic" attitude permits a new type of discourse in which the person recognizes himself or herself through expression, rather than parrotting the analyst's (or others') words, or continuing rigidly to hide the truth of desire for oneself. In the long run, psychoanalysis offers to correct a primary misunderstanding: that one can acquire a comprehensively true image of oneself. As Barratt (1988) emphasizes, this transformation is tantamount to a change in personal epistemology for the analysand and a change in epistemological theory for the culture as a whole. In our culture, most analysts and lay people alike take for granted that the ego is an agent that is to be integrated and strengthened in order to direct one's life. Likewise, the unconscious is commonly regarded as a type of savage alter ego that must be mastered by the ego. According to Lacan's critique, the ego is a snare and a delusion for the patient, however highly commended by society it may be, because its very essence is to furnish the illusion of enduring self-knowledge.(ABSTRACT TRUNCATED AT 400 WORDS)     

The Individuation Process in Post-Modernity

C. G. Jung defined individuation as the process of differentiation from the general collective psychology—from the norms and the values of the society in which the individual is immersed. Accordingly, individuation occurs in relation to the culture of the time and the zeitgeist. During the second half of life, the process, according to Jung, takes the shape of a lifetime dynamic dialogue between the ego and the unconscious contents, aiming to reach psychic completeness. One of the participants in this dialogue is the ego, and since the ego necessarily develops inside a culture, this part of the individuation process also occurs in relation to the culture of the time. We are now fully immersed in post-modernity, and the zeitgeist is represented by the society of technology. In relation to this totally new scenario, do we still deal with the same individuation process described by Jung? How many of our patients confront themselves with the Self and its symbols, stepping toward some kind of psychic totality? This article hints at different forms of individuation reflective of our post-modern technologically dominated times, and it touches upon the concept of the end of meaning and the “death of God.” Considering this epochal passage, we might be compelled to outline a further form of individuation: that of a conscious revolt of the ego toward its basic ingredients (will to power, primary narcissism, and need of identity) and toward the old image of the Self, so similar to that God that should be dead.     

The Politics of Ethnic Identity Construction

This article examines the question of what transits in an ego identity status transition. It is argued that Marcia's (1966, 1967) ego identity statuses have different underlying structural organizations in the tradition of neo-Piagetian structural stage models (Snarey, Kohlberg, &; Noam, 1983). It is also argued that it is necessary to differentiate structure underlying the ego identity statuses from identity content to understand the meaning of ego identity status transitions during adolescent and adult life. Processes of change for both identity structure as well as identity content are proposed on the basis of qualitative case studies. Means of best assessing structural organizations underlying the ego identity statuses are proposed. Defining the actual organizational structures underlying the ego identity statuses presents a challenging and fruitful direction for future identity research.     

EPIPHANY PHILOSOPHERS: AFTERWORD

Being a theist makes a difference, but not so much to what propositions we assent to, nor to an expanded ontology of spiritual entities. Rather, it is concerned with what commitments we enter into, and involves a participatory engagement with a broader reality then we might have supposed was possible. Embodied practices are a crucial part of the contemplative path, which draws on the wisdom of the body. This leads on to a “labor of culture.” Our present culture is not obviously as secular as supposed to be, but what has now become sacred is a strong sense of the individual ego, around which many ethical and political commitments are built, and which sits uneasily with our widely accepted mechanistic view of life. The crucial challenge to artificial intelligence is whether it can find ways of enhancing the mutual recognition that is crucial to the ethical life.     

Inherent contradictions in the ego ideal

The author puts forth a concept of the ego ideal as the fantasied self that the child believes will bring it gratification and happiness. He then shows how the ego ideal's content evolves through the various stages of psychosexual development in accordance with its mission. A picture emerges of an ego ideal in inherent conflict because it is shaped by contradictory wishes, as well as contradictory fantasies of how to make those wishes come true. A section on romantic love points to a second contradiction within the ego ideal, beyond its contradictory content: a contradiction of aim.     

自我控制行为中的情绪因素

对冲动行为的控制及失控(放任)会产生不同的情绪结果,并形成两种自我控制的两难:失控后可能产生的愉悦与内疚、成功自控后可能产生的自豪与遗憾。自控行为-情绪结果的联结,使个体能自发地基于预期情绪选择当前行为。情绪预测会受到情境、个体差异等的影响,并有一定的误差。     

The narrow use of the term ego in analytical psychology: the 'not-I' is also who I am

This paper(1) explores some aspects of the narrowness of Jung's usage of the term ego and the consequences which are understood to follow there from. Jung is understood to see the ego as a surface phenomenon and, essentially, as the focal point of consciousness, not recognizing its potential to function more broadly, deeply, and unconsciously. Furthermore, although he does recognize the ego as 'the total conscious personality' his use of the term frequently does not reflect that definition. Whilst Jung's analysis of the narrowly functioning ego is enlightening and groundbreaking, he treats this narrow functioning as if it is characteristic of the ego itself, ascribing any 'broad functioning' primarily to the Self. This narrow use of the term ego, and the corresponding use of the term Self, are understood to have significant consequences for clinical practice, including leading the analyst into an over-identification with the patient and a loss of the analyst's sense of self. It is also understood to lead to difficulties dealing with more disturbed individuals, to stuck and broken down analyses, to wear and tear on the analyst and, potentially, splits between the different schools of analytical psychology. These concerns all represent difficulties with working in the transference, and Jung's own experience of this is briefly explored.     

Religious conversion in adolescence

Conclusion The religious conversion experience as it occurs in the adolescent has been defined and its various components delineated. Several predisposing factors similar to those described by Helen Carlson were discussed. It is thought that in the presence of these predisposing factors, additional psychic stress tends to overwhelm a weak ego that is especially vulnerable, because it is in the transitional stage of adolescence. It is further thought that the religious conversion experience is an ego phenomenon which serves to reintegrate the ego.That it sometimes does not is due to factors other than religionper se. The religious beliefs function as a framework within which the processes occur. While they are involved in the conflicts and serve to precipitate the reaction, they also are a factor in the resolution. The total experience is a special instance of the acute confusional state described by Helen Carlson.     

Group Psychotherapy With Ego Impaired Children: The Significance of Peer Group Culture in the Evolution of a Holding Environment

In this paper, we will attempt to delineate the process by which peer group culture emerges and develops among groups of ego impaired children. The process of culture building in groups, as will be illustrated in a detailed case presentation, is critical for the child's development of skills for structuring and ordering the internal and external worlds. By definition, ego impaired children lack the ability to organize their internal experience. The challenge of group treatment with these children is to provide a situation in which their maladaptive efforts to organize volatile affects and impulses can be tolerated and structured. If they are provided with an adequate holding environment, the children learn to create cultural structures (i.e., therapeutic group culture), for the representation of salient aspects of their emotional lives creates the basis for internal organization. Their growing capacity to build integrating structures, at first collectively within the group, (Pfeifer and Weinstock-Savoy, 1984), which previously could only be provided by the therapist functioning as an auxiliary ego.     

Ego Constriction

The terms ego constriction, ego inhibition, and ego restriction have not been clearly differentiated in their usage in the literature. In this paper a rationale for "ego constriction" as an entity distinct from both ego inhibition and ego restriction is given, despite its clear similarities to each. In a person with an ego inhibition, the ego inhibits a part of its own functioning because a particular function is linked to an unacceptable impulse. It is an internalized conflict. The person with an ego restriction, in contrast, avoids psychological pain triggered from an area in the outside world by restricting activity in that area. Like each of these problems but different, a person with an ego constriction first externalizes an internalized conflict associated with important functions or activities. Then, only through a series of particular obligatory steps can the person "overcome" the ego constriction--albeit temporarily. It is noted in this paper that the function of the specified obligatory steps is structurally parallel to the rigid obligatory behavior necessary for genital gratification in the perversions. As the recognition of this distinction arose in the course of an analysis of a mental health professional, something of the necessarily shared nature of analytic work is noticeable, shining through as the background for the work of this paper.     

Ego Development and Psychosocial Functioning in Young Adults With and Without Psychiatric History

Ego development has been associated with positive outcomes, namely, with a better psychosocial adjustment and establishment of satisfactory relationships. However, ego development and psychosocial functioning are independent domains and a developed ego does not guarantee successful adaptation. Moreover, it is not clear whether ego development differentially influences psychosocial functioning in clinical and normative samples. The present study investigated the impact of ego development on the psychosocial functioning of young adults with (high-risk) and without (normative) psychiatric history. Results show an association between those two variables, especially strong for the high-risk group. High-risk individuals with successful psychosocial functioning exhibited levels of ego development more similar to those of normative young adults than to those of the remaining high-risk individuals. Moreover, as predicted, ego development mediated the relationship between psychiatric history and psychosocial functioning. Further support was found for the protective role of ego development, especially for individuals with psychiatric history.     

The ego according to Klein: return to Freud and beyond

This paper explores fundamental dimensions of Melanie Klein's concept of the ego through a detailed study of the writings of Klein and her early colleagues (Paula Heimann, Susan Isaacs and Joan Riviere). The study examines three central issues: (a) the basic theoretical framework for Klein's conceptualization of the ego, and specifically how her conceptualization builds on Freud's structural and dual instinct models; (b) the processes involved in the development of the ego and its capacities (including the development from id to ego and from ego to superego); and (c) the view of the ego as an object of phantasy. Through this examination, the study demonstrates that Klein's conceptualization of the ego is firmly grounded both in Freud's formulations about the ego and in his theoretical and metapsychological approach to thinking about the ego. This counters the prevalent view that Klein was only focused on clinical understandings, unconcerned with theory and fuzzy in her abstract thinking. More specifically, it counters the view that Klein did not really have a concept of the ego in any well-structured sense of the term (Britton, 2003; Hinshelwood, 1994; Segal, 2001). The study considers the sources of these misconceived views. Finally, it argues that discarding such views allows us to appreciate better the richness of Klein's thinking, her theoretical affinities to Freud, and the role of theory in the development and justification of psychoanalysis.     

精神的结构：阴阳与弗洛伊德人格理论

随着临床实践的深入,弗洛伊德在后期对人格结构进行了调整,提出了精神的动力结构,但他在其精神结构中过分强调个体的生物性本能,忽略了矛盾既相互对立又相成相济。事实上,处于“自然-道德”中间状态的人的精神结构,可以用中国哲学中的“阴阳”来理解,即在结构上注重阴阳的对立与平等,在发展上强调阴阳在不同时期的发展和变化。阴阳太极图与弗洛伊德后期的人格理论的中西互补,能够加深对徘徊在自然-道德之间的人的认识,从而为重新审视中国传统思想之于现代和当代精神结构的建设有着重要的启示和价值。     

Alkoholismus und Selbstzerstörung

First, the development of addiction theory in psychoanalysis is recapitulated on the basis of the works of W.D. Rost and A. Heigl-Evers. For the understanding of alcoholism two concepts are fundamental. The ego-psychological concept postulates addiction as an attempt of a weak ego to help itself, while the object-psychological concept of Rost considers some forms of alcoholism as an expression of unconscious self-destruction.The author of the present article examines on the basis of a case study of autodestructive alcoholism the strength and weak points of the approach of Rost and proposes certain expansions of the model regarding first the object relations of the addict and the counter-transference, where a strong entanglement of the therapist with the destructivity of the patient is obvious. In addition, further considerations about the role of the superego are necessary, which faces the ego with hostility. Finally, the nature of the primary object of the addict person and the nature of the substance as transferential object should be examined. In the case of these inner objects there is a strange mixture of positive and negative aspects having in their consequence a great destructive potential for the person. This constellation bears resemblance to the pathological personality organisation as understood in Kleinian literature.     

Promoting Advanced Ego Development Among Adults

An intervention study was conducted to investigate whether advanced ego development could be promoted if account was taken of the factors likely to be involved in the ego stage transition process in adulthood. A conceptual framework that identified such factors was described, in which it was hypothesised that stage transition occurs in response to life experiences that are structurally disequilibrating, personally salient, emotionally engaging, and interpersonal. The intervention was designed in accordance with these proposed types of life experiences, and was targeted toward adults at the modal stage of ego development. Using an experimental design, a significant increase in ego level was found in 2 equivalent intervention groups, with no increase found in a matched control group. The findings demonstrate the possibility of continued ego development in adulthood, including development to the advanced ego stages, and provide clarification regarding some of the processes involved in such development.     

How rejection of essences expresses despair

The Self and the ego in Jung's psychology are an instance of what Edmund Husserl called a 'double intentionality': one tending toward meaning is distinct from another tending toward meaning, yet they are reciprocally inseparable from each other. As perception in a present moment and memory of a past are impossible without each other, so an intending of ego and that of Self are impossible without each other. Accompanying the ego (mostly in the background) during each moment of time is a tending towards a particular Idea or essence. This reciprocity is expressed in a unique way over a lifetime and is like the relation of mother and child, and so it is important for all of us born of women to retain a sense of essences and the fullness of Self. 'Constructivism', however, is a current belief held by some feminists, and it influences both theorizing and practice in analytical psychology. It involves a rejection of essences, a revision of Jung's Idea of Self, and an attempt to conduct analysis without reference to an intentional subjective Self. Such constructivist revision expresses a despair both about essences as Ideas and about Self as intentional and subjective. It is despair over Self in a Kierkegaardian sense.     

Working through the end of civilization

This is an account of how a civilization works through the problems it faces when it is threatened with destruction. It focuses on the example of the Crow Nation, an Indian tribe of the northwest plains of North America, and their last great chief Plenty Coups. Psychoanalytic ideas play a crucial role in explaining how a creative response was possible. In particular, their collective use of dream-visions and dream-interpretation made possible the creation of a new ego ideal for the tribe. This allowed for the transformation of traditional allocations of shame and humiliation. It also allowed for the possibility of transformation of psychological structure. And it opened up new possibilities for what might count as flourishing as a Crow. Conversely, the threat of civilizational collapse allows us to see new possibilities for the conceptual development of psychoanalysis. In particular, psychoanalysis needs to recognize that destruction can occur at the level of the culture while the individuals are not physically harmed. The psychological states of these individuals can be various and complex and cannot be neatly summed up under the category of trauma. A culture can be devastated, while there is no one-to-one relation to the psychological states of the individuals who participate in that culture. It is also true that a collapse of a way of life makes a variety of psychological states impossible. Coming to understand these phenomena is essential to understanding how a culture works through threats to its very existence.