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自精神分析学诞生以来,其发展进路经历了自我革命、客体关系革命、自体革命、关系革命和神经科学革命。英国独立学派是客体关系革命的主要发起者和中间力量,它诞生于20世纪40年代英国精神分析学会内部的“论战”,并在规模以及精神分析理论和技术方面都取得重大发展。独立学派的精神分析师以开放和折衷的态度批判性地汲取各种现存的精神分析观点,形成不同于克莱因学派的客体关系思想,并表现出独立性、开放性、关系性和真实性的内涵与特征。温尼科特、费尔贝恩和巴林特是独立学派的主要代表人物,他们各自建构出独特的客体关系理论,促使精神分析范式从一元驱力模式转向二元客体关系模式,推动了客体关系理论的深入发展,奠定了后续精神分析发展的基石。 相似文献
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以儒学为核心的中国传统学术以为,人们掌握的知识有两类,一类是以感觉为基础的所谓闻见之知,另一类是不以感觉为基础的德性之知。程伊川说：“闻见之知,非德性之知,物交物则知之,非内也;今之所谓博物多能者是也。德性之知,不假闻见。” 相似文献
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1997年5月,以托尼·布莱尔为首的工党以“新工党、新英国”的口号执政英国,进行了“第三条道路”思想的政治实践。新工党政府高度重视教育,赋予教育优先发展权,推出了一系列教育改革举措,诸如倡导终身教育、增加教育投入、改革教育机构、运用新技术、改善教育质量与下放教育权力等。“第三条道路”思想指导下的教育改革,呈现出市场化、务实性、机会均等、强调责任等鲜明特点,并取得了明显效果,既消除了相对贫穷,促进了经济发展;也提高了就业水平,维持了社会稳定;还吸引了中间阶层,扩大了执政基础。 相似文献
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19世纪末,英国严重的阶级分化以及工人“公民”身份的确立使贫民治理不仅是一个社会问题也是一个政治问题。慈善机构作为当时的应对主力军,从乡村获得灵感,希望通过复兴传统乡村共同体的方式解决城市危机,由此催生了第一个“城市村”汤因比馆。它首先在伦敦东区建造了一个空间上的“城市村”,并通过教育和娱乐塑造共同体价值。然而,工业城市与传统乡村截然不同的社会环境决定了“城市村”的理想无法实现,但公民纽带对土地利益纽带的取代使“城市村”逐渐演变为地理上的基于公民服务的现代社区中心。这一进程并不局限于一地,汤因比馆模式还传播到欧美其他国家,从而使其具有了世界意义。可见,乡村在城乡发展中并非完全是一个被动的存在,睦邻慈善组织则是其发挥影响的重要媒介。 相似文献
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学界通常把老子之道理解为无情感、无意志的道,而难以整体自洽打通全文,而《老子》文本里多处原文涉及超越性的意志存在。道不是无生命的死道,作为情意性存在,具有情感性与意志性。楚简《老子》里,作者用“悦”(“敚”)来规定道,具有喜悦之情感性,可以理解为喜神(老子还用“谷神不死”言道,道是一种神性存在);今本《老子》里的“以慈卫之”也是道的情感性,用“道亦乐得之”来论述情感性的人·道关系;今本《老子》的“天将救之”“有罪以免”“天网恢恢、疏而不失”“天道无亲,常与善人”等系统体现了天道的意志性,可以解读为天道的救赎性与终极价值性。道有情意性,同时又不干预人的主体性,“衣养万物而不为主”“夫莫之命而常自然”“生而不有,为而不恃,长而不宰”,这具有人文主义色彩。 相似文献
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顾城因为他的童话诗歌和他的死一度引起热议。他不仅个性偏于执着,而且在文学创作,即写诗的追求上也经历了从自然的我、文化的我、反文化的我到无我的执着寻我之旅。这两方面的表现都根源于顾城艺术追求的执著,而这份执念也导致了他的死亡。 相似文献
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本文根据吉登斯的有关理论,对改革开放以来中国社会关系的变化及其存在问题进行了分析。现代社会的本质和推动其形成的基本要素,就是社会关系从地方性的场景中"挖出来"并在无限的时空地带中"再联结"。而目前中国社会的基本特征是多数人已经从地方性的场景中"挖出来"了,但是并没有适当地"再联结"起来,因此,整个社会缺乏一种必需的"我们"意识。现代性的"再联结"需要社会工作者发挥积极作用。这是中国大陆社会工作本土化的重要方面。 相似文献
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人际互动的根本问题在于我们如何在表征自身想法和感受的同时试图去理解他人的心理和情感状态, 以驾驭复杂的社交环境。最近研究发现个体主要通过模拟自我加工过程实现对他人的理解, 但这种自我加工以及心理模拟在一定程度上混淆了自我与他人。因此, 为进行成功的人际互动, 大脑必须灵活区分自我和他人相关的表征, 这种能力被称为“自我-他人”区分(self-other distinction, SOD)。通过探讨感知、动作、认知以及情感等不同加工水平社会认知过程中的“自我-他人”区分及相应的研究范式, 实现对人际互动过程更全面而深入的理解, 为改善社会认知、情感障碍以及自闭症的干预提供依据。在此基础上, 提出了具体的研究展望。 相似文献
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《学海》2017,(3):177-182
英国马克思主义文化理论家雷蒙·威廉斯在其经典之作《文化与社会》中首次提出,近代英国社会暗含一个反对工业资本主义的思想脉络,即"文化与社会"的传统。威廉斯对这一传统的梳理和总结,深刻影响了战后英国马克思主义文学批评、文化研究和新左派运动。在过去的50多年中,英美学界相当重视这一传统,相关的评论和研究不断问世,探索的内容也越来越细致。然而,它们还是忽略了该传统的一些后续影响以及威廉斯本人的一些偏见和疏忽。为弥补这些不足,本文将揭示它对马丁·威纳的文化史名著的隐蔽影响,探讨它对佩里·安德森的史学研究的刺激作用,展示它对知识分子观念史的补充功效,指出威廉斯对英国早期马克思主义文论的评价有失偏颇之处。 相似文献
11.
Rachel B. Blass 《The International journal of psycho-analysis》2017,98(3):841-859
Analysts may incorporate many of Melanie Klein's important contributions (e.g., on preoedipal dynamics, envy, and projective identification) without transforming their basic analytic approach. In this paper I argue that adopting the Kleinian notion of unconscious phantasy is transformative. While it is grounded in Freud's thinking and draws out something essential to his work, this notion of phantasy introduces a radical change that defines Kleinian thinking and practice and significantly impacts the analyst's basic clinical approach. This impact and its technical implications in the analytic situation are illustrated and discussed. 相似文献
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MICHAEL SCHRÖTER 《The Psychoanalytic quarterly》2015,84(1):103-123
Max Eitingon's main achievement was the foundation of the Berlin psychoanalytic Poliklinik that served both as an outpatient center and a training institute. Another area of his responsibility was the Verlag, the International Psychoanalytic Press. By 1926, he occupied several leading positions, including presidency of the International Psychoanalytical Association and editorship of the major psychoanalytic journal of the time. The basis of his power was his personal relationship with Freud, as well as his monetary wealth, which he put into the service of the Freudian cause. By 1932, he had suffered an overall setback, however, with the Berlin Institute losing its best teachers, the Verlag barely escaping bankruptcy, and the journal's editorship returning to Vienna. 相似文献
13.
Werner Bohleber Juan Pablo Jiménez Dominique Scarfone Sverre Varvin Samuel Zysman 《The International journal of psycho-analysis》2015,96(3):705-730
That there is a lack of consensus as to how to decide between competing, at times even contradictory theories, and about how to integrate divergent concepts and theories is well known. In view of this situation, the IPA Committee on Conceptual Integration (2009–2013) developed a method for comparing the different versions of any given concept, together with the underlying theories and fundamental assumptions on which they are based. Only when situated in the same frame of reference do similarities and differences begin to appear in a methodically comprehensible and reproducible form. After having studied the concept of enactment followed by the publication of a paper in this Journal in 2013, we proceeded to analyze the concept of unconscious phantasy while at the same time continuing to improve our method. Unconscious phantasy counts among the central concepts in psychoanalysis. We identified a wide range of definitions along with their various theoretical backgrounds. Our primary concern in the present paper addresses the dimensional analysis of the semantic space occupied by the various conceptualizations. By way of deconstructing the concepts we endeavoured to establish the extent to which the integration of the different conceptualizations of unconscious phantasy might be achieved. 相似文献
14.
Ruth Weinberg 《Journal of Child Psychotherapy》2016,42(2):152-162
This article discusses the phantasy of returning to the past and symbiotically merging with the mother, which, in an autistic patient, constituted an attempt of impossible reparation. This mode of reparation resulted in a cycle in which any attempt to repair the inner experience by contact with an external object was destined to be disappointing because of the desire for an infantile connection without separateness. The author reviews the literature on reparation and emphasises recent developments resulting from work with Autism Spectrum Disorder children who are far from the depressive position and who have difficulty bearing separateness. The author recognises an essential positive aspect of reparation independent of the ability to perceive the object as separate and suggests that when working with very primitive emotional states, it seems suitable to use a wider definition for what can be considered essentially a primitive reparative act or a precursor for reparation. Next, the author discusses the significance of a phantasy of impossible reparation in an autistic girl with emphasis on the importance of considering the reparative aspects of this defensive phantasy to enable development. Finally, the author relates to the despair that occurs in both analyst and patient when the phantasy is not transformed. 相似文献
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Carole Beebe Tarantelli 《The International journal of psycho-analysis》2010,91(3):541-560
One of the problems in dealing with terrorism is that we have virtually no access to individual terrorists; only their actions are visible. The founders of the Italian terrorist group, the Red Brigades, on the other hand, have written about their experiences and have exhaustively explained their motivations. The author’s premise is that these autobiographies and her interviews with several of the group’s members give us access to the unconscious processes involved in the formation and operation of the group. After terrorist attacks, it is natural to ask whether the terrorists’ capacity for collective violence is an indication of personal pathology. This paper argues that the relevant pathology in the terrorist enterprise is not that of the individual but that of the group. Relying on the theories of groups of Freud (1921), Bion (1961), Anzieu (1984) and Kaes (2007), the author argues that psychoanalytic theory is essential to understanding the motivations and actions of violent groups which otherwise remain obscure. Although the discussion has been confined to one terrorist group, the author hopes that it can also be useful for understanding the unconscious dynamics of other groups structured around an ideology which mandates the destruction of human life. 相似文献
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Gabriella Giustino 《The International journal of psycho-analysis》2017,98(3):831-839
After the Isaacs' seminal work on the nature and function of unconscious phantasy (1948), several authors (mostly in the British Society) have reflected on the topic and tried to extend the concept of fantasy. In this paper I shall examine the contributions of Winnicott, Gaddini, Joseph and Anne Marie Sandler that aim at broadening this psychoanalytic concept. The authors that I have considered share a focus mostly on the early stages of child development. Both Winnicott and Gaddini belong to a line of thinking that explores the vicissitudes of the primary emotional development of the infantile self (in the mother‐infant relationship) involving the earliest processes of holding and bodily and kinaesthetic fantasy that form the bodily integrity of the person. The Sandlers focused mostly on the concept of the past unconscious understood as a place of primitive vicissitudes with a deficit in figuration where the process of repression is missing. The present unconscious phantasy (that is located in the here and now) has the function of rendering the past unconscious phantasy partly accessible; otherwise it would remain unknowable. 相似文献
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Juan Pablo Jimenez 《The International journal of psycho-analysis》2017,98(3):595-610
A clinical phenomenology of the concept ‘unconscious fantasy’ attempts to describe it from a ‘bottom‐up’ perspective, that is, from the immediate experience of the analyst working in session. Articles of psychoanalytic authors from different persuasions are reviewed, which taken as a whole would shed some light on how the concept of unconscious fantasy takes shape in the analyst's mind during the session with the patient. A clinical phenomenology in three steps is described. Each step is illustrated by clinical material. Current controversies around the concept of unconscious fantasy (or phantasy) are still trapped in the discussion about if and how they are really unconscious. The strategy to describe from a ‘bottom‐up’ perspective the process of how the analyst's mind embraces the idea that an emerging phenomenon in the relationship with the patient can be defined as ‘unconscious fantasy’, allows us to elude the question as to whether or not we believe that unconscious fantasies exist at all, since we are neither required to assert or deny such a prior existence in order to describe the process of elaboration which, in the end, does formulate a fantasy as fantasy. 相似文献
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Linda A. W. Brakel 《American journal of psychoanalysis》2001,61(4):363-389
This paper presents a philosophical analysis of three cognitive states familiar and important to psychoanalysts—phantasy, neurotic-belief, and belief-proper. It explores the differences among these three propositional attitudes and finds that the development of secondary process capacities of reality testing and truth directness out of earlier primary process operations (themselves prior to considerations of truth or falsity) plays a crucial role. Difficulties in the proper typing of cognitive states are discussed, as are the consequences of such confounds. This use of a philosophical method serves to sharpen the familiar psychoanalytic clinical concepts of phantasy and neurotic-belief. In addition, these same clinical concepts, once properly specified, have much to offer the philosophy of mind, where current understanding of representational cognitive states is restricted to those that are largely conscious and rational. When psychoanalytic concepts such as phantasy and neurotic-belief can be better integrated within the discipline of philosophy of mind, both philosophers and psychoanalysts will have a more complete and adequate theory of mind. 相似文献
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Eugen Koh Stuart Twemlow 《International Journal of Applied Psychoanalytic Studies》2016,13(2):124-141
In the first of three papers the current philosophical, sociological and ecological approaches to “community” were considered from a psychoanalytic perspective. This second paper aims to arrive at a set of principles that will underpin a psychoanalytic concept of communities. Those principles include: psychoanalytic understandings of groups; the unconscious of the collective; the subjectivity and inter‐subjectivity of individuals and collectives; the symbolic function of an abstract concept; and the processes involved in making sense, such as mentalization and symbolization. The emerging psychoanalytic framework conceptualizes communities in terms of their collective psychological tasks, such as the maintenance of shared identification and boundaries, their responses to trauma and the work of mourning, rather than by their geographical or sociological characteristics. This new approach to the concept of community also highlights the utility of distinguishing the nature of groups by their respective, collective psychological tasks. Copyright © 2014 John Wiley & Sons, Ltd. 相似文献