Fragmented Images: How Can the Eye See Itself? A Relational and Intersubjective Reformulation of Cross-Cultural Therapy with Cecilia

This article discusses why it is crucial in the cross-cultural clinical encounter to practice from both Jessica Benjamin's intersubjective frame as well as relational theory when the therapist is from the dominant White culture and the client is African American. Intersubjective and relational theories are utilized to illustrate how it is in this clinical situation, however, that some therapists may find themselves avoiding the use of a more relational practice. A case illustration is presented from the lens of Winnicott's theory of object relations to convey the dynamic complexities that may impede a therapist from practicing out of these (more relational) frames and then the case is reconceptualized from both a relational and intersubjective perspective.     

Expressions of vernacular psychoanalysis

The present paper examines the clinical integration of theory and experience from the perspective of clinicians’ subjective shaping of inquiry. The author suggests that the historical, conceptual development of clinical psychoanalysis parallels the progressive articulations of consensual understanding within the clinical hour. He suggests that the clinician's utilization of vernacular elements, derivative of direct experience as well as of reference to the wider range of psychoanalytic thinking, addresses gaps and disconnections within the abstract understanding of the clinical psychoanalytic process. Providing examples from psychoanalytic history, he concludes with a contemporary example of psychoanalytic papers, reflecting vernacular elements that are of use to practicing clinicians.     

On holding and containing, being and dreaming

Winnicott's concept of holding and Bion's idea of the container-contained are for each of these analysts among his most important contributions to psychoanalytic thought. In this light, it is ironic that the two sets of ideas are so frequently misunderstood and confused with one another. In this paper, the author delineates what he believes to be the critical aspects of each of these concepts and illustrates the way in which he uses these ideas in his clinical work. Winnicott's holding is seen as an ontological concept that is primarily concerned with being and its relationship to time. Initially the mother safeguards the infant's continuity of being, in part by insulating him from the 'not-me' aspect of time. Maturation entails the infant's gradually internalizing the mother's holding of the continuity of his being over time and emotional fl ux. By contrast, Bion's container-contained is centrally concerned with the processing (dreaming) of thoughts derived from lived emotional experience. The idea of the container-contained addresses the dynamic interaction of predominantly unconscious thoughts (the contained) and the capacity for dreaming and thinking those thoughts (the container).     

The Gap Between: Being and Knowing in Zen Buddhism and Psychoanalysis

The author discusses various relationships derived from the image of gap, precipice, and abyss with specific emphasis on interacting dynamics between being and knowing as explicated in the Zen Buddhist teachings of Hui-neng and in the psychoanalytic writings of Wilfred Bion. While of significant value to psychoanalysis, it is argued that symbolic meanings can occlude the actuality of the analysand's or of the spiritual seeker's affective experiencing, particularly concerning the human tendency to concretize experiential states engendered through meditation and/or the psychoanalytic encounter. The author draws from Matte-Blanco's explication of symmetrical and asymmetrical perceptual modalities to discuss the fluid nature of spiritual experiencing, paradoxical coexistence of ultimate and relative realities and reciprocal dynamics and identities between states of experiencing that might otherwise appear opposed. The primacy of experiencing for both disciplines, particularly concerning the experiencing subject's momentary state of consciousness, forms a central theme for both Zen and psychoanalysis. Brief clinical vignettes support and illuminate the author's points.     

I am I:A/M—The Therapist as Personification of Hopper's Fourth Basic Assumption

The group therapist often and perhaps necessarily personifies Incohesion and displays its predominant defenses of contact-shunning Aggregation, and merger-hungry Massification. Hence, I am I:A/M. In Hopper's group example, and in each of three of this author's groups, the therapist displayed aggregative and massified defenses, countertansferential duals of basic assumptive transferences. In any therapeutic interaction, it is possible to find elements of incohesion, dependency, pairing, and fight/flight. The incohesion concept has significant clinical utility. A theoretical question remains, whether Hopper's proposed axis of experience and defense merits the special status, basic assumption, or whether incohesion may be collapsed into the existing triad of basic assumptions.     

The universe of our concerns: the human as person in the praxis of analysis

Since its inception, psychoanalysts and analytical psychologists have used the reductionistic methods of science to explain both human development and analytic practice. The most recent iteration of this tendency uses attachment as the explanatory principle. This disposition has created theories that understand the human solely as an organism. While this is a satisfactory way to view human development, it is not appropriate for the practice of analysis. In this context, the human must be viewed as a person that is explicable in his/her own terms. Interpretation based on reductionism eliminates personhood. Humans appear as persons in 'the feeling of what happens' or of 'being there', and, on the basis of this experience, develop stories in which their personhood evolves. The psychoanalytic, philosophical and neuro-scientific basis for this view of the human as person is discussed, and its relevance for analytic practice is considered.     

论医患身体主体间性

医患身体主体间性理论是对主体性医学的反思,是在身体哲学思想影响下形成的学术研究成果,是身体主体间性理论在医患关系研究领域的展现。当下医患关系中的各种问题的根脉深藏在医患身体主体间性之中。医患身体主体间性实然状态的体现是：医患身体主体间性维度的裂解、医患身体主体平等的相对性、医患身体主体差异的绝对性和医患诊疗活动涉身的选择性。医患身体主体间性应然状态希冀是：“双手共现”的医患身体主体间性、医患身体主体间性促进医患共同决策、导向医患共识和增强医患共情。

     

Disillusionment and Devaluation in Winnicott's Analysis of Masud Khan

Biographical references to Winnicott's analysis of Masud Khan provide the background for this exploration of Winnicott's and Khan's conflicts about disillusionment. On the basis of historical data, speculative hypotheses are presented about possible sources of Winnicott's difficulty engaging Khan's hate and destructiveness. Winnicott's feelings about Khan may have been influenced not only by his denied disillusionment with his own father and his analysts, James Strachey and Joan Riviere, but also by the impact of Strachey's covert anti-Semitism.     

拉康精神病理论的历史性溯源研究

在精神分析理论对精神病的研究中,法国精神分析家拉康通过精神病临床的实践与思考,突破与拓展弗洛伊德后期提出的精神病理论。他的整个精神病理论研究分为四个阶段,从最初强调想象界发现精神病主体的形成机制到全盛时期强调象征界提出精神病发病机制,然后转到在实在界谈论精神病的稳定性,最终在三界中通过“圣状”纽结精神病的人格结构。拉康的精神病理论促使大众从精神分析角度去理解精神病的临床精神结构,充分体现了精神分析理论的独特性和创新性,拓展了精神分析的治疗范围,也影响了其后继者提出常精神病的概念。