Oscillations: Zen & Psychoanalytic Versions

The author provides a personal and experiential account of Zen Buddhism and psychoanalysis. The notion of oscillations serves as an organizing structure. Drawing from the British psychoanalyst Wilfred Bion and the American Zen teacher Robert Aitken, the notion of suffering, meaning here to permit, is considered as the central motivating force and organizing principle for both disciplines. As a critique of traditional psychoanalytic writing an experiment in dialogue is offered that draws from a variety of writing styles including prose, poetry, free-association, stream of consciousness, traditional teaching stories and case material to discuss various experiential states such as linearity, circularity, resistance, ambivalence, passion, rage and the potential for a mutually supportive dynamic between Zen and psychoanalysis.     

Unconscious Process: Zen and Psychoanalytic Versions

Attention to unconscious processes forms the nexus of the psychoanalytic endeavor and adds dimension to the theoretical and clinical integration of Buddhism and psychoanalysis. The author traces convergences between Freud's, Matte-Blanco's, and D.T. Suzuki's explication of the psychoanalytic and Zen readings of the unconscious. The Buddhist understanding of the unconscious propensity to reify experience can be integrated with psychoanalytic thinking. An alternative understanding and processing of aggression with supporting clinical material provides a case in point. The author concludes that continued Buddhist practice holds the potential to alter radically existing psychoanalytic models without destroying the efficacy of well-established formulations and accompanying techniques.     

Some reflections on the use and meaning of conflict in contemporary psychoanalysis

The author reflects on the concept of conflict in contemporary psychoanalysis, and especially in European psychoanalysis. In the latter, this concept does not seem to have aroused significant interest. This does not necessarily mean that conflict has been rejected or replaced; rather, there has been a greater focus on preconflictual stages of development. Indeed, conflict is generally implicit in psychoanalytic work, and, like many other concepts, it has very different and at times divergent meanings, both in various psychoanalytic schools of thought and within the same school. The author presents a clinical example to illustrate some of the possible choices of the analyst at work concerning the use of the concept of conflict.     

History Repeats Itself in Transference—Countertransference

The dynamics of the larger society inevitably are manifest in intrapsychic dynamics, as well as interpersonal interactions, in and out of the psychoanalytic consulting room. Traditional psychoanalytic inattention to the social world predisposes analysts to enact unreflectively some of the racist and classist patterns in the social world around us in our clinical work. This author argues first that U.S. psychoanalysis, as a field, has sought to define itself as white, thereby demonstrating the influence of racism in this country. Second, in a clinical example, the author demonstrates the subtle imprint of racism and classism in a dyad in which both participants are conventionally classified as white. He concludes that open discussion of U.S. history and of the past and current social location of psychoanalysis as a field goes hand in hand with increased awareness of the ways in which social forces organize psychoanalytic interactions.     

Psychoanalysis and University in Brazil: Possibilities and Limits of This Articulation

The goal of this article is to clarify some of the aspects concerning the academic teaching and research that is carried out in the field of psychoanalysis in the Brazilian Universities, versus the transmission and training in psychoanalytic institutions. The author describes how psychoanalysis is present in the Brazilian university context, from undergraduate to graduate studies, and also points out perspectives regarding the future of psychoanalysis in Brazil.     

Out of the consulting room and into the world: hermeneutic dialogue, phronesis, and psychoanalytic theory as practice

One of the relics of positivism has been an underappreciation of the moral and ethical dimensions of psychoanalytic theory and practice. In a positivist metapsychology, cure and therapeutic gain were often defined instrumentally, with relatively little consideration given to aspects of human experience (e.g., moral, cultural, spiritual) that did not fit within a positivist framework. Conceptual and paradigmatic shifts in psychoanalysis have occurred, in part, because of the inability of the classical model to provide a language that adequately captures deeply felt human values and beliefs. Aided by hermeneutic and postmodern influences, many contemporary psychoanalytic theories are beginning to focus greater attention on the notion that analytic therapy is empowered by a set of ethical convictions, beliefs, and commitments, which are tied to a certain understanding of the good life. Along these lines, the author argues that developing a fresh understanding of the moral and ethical dimensions of psychoanalysis requires elaborating a new ontology of human subjectivity and social life. The author offers a sketch of how this gargantuan task might be started by integrating psychoanalysis within a hermeneutic perspective on dialogue, by suggesting that it would be helpful to view psychoanalysis as promoting Aristotelian practical wisdom or phronesis, and by rethinking psychoanalytic theory and interpretation as a form of practice.     

On the need of fundaments in psychoanalytic thinking

The questions concerning the foundations of psychoanalytic knowledge have been pressing from the beginning. Beside as a therapeutic practice, Freud conceived psychoanalysis as a science, maintaining that like other sciences psychoanalysis should have sound empirical and conceptual fundaments. Freud claimed that there is an inseparable bond (ein Junktim) between cure and acquiring knowledge in psychoanalysis. One of his aims in developing a metapsychology (analogously to metaphysics) was to explicate the conceptual structure of psychoanalytic knowledge. After Freud psychoanalysts have not reached a consensus in the questions concerning the foundations. What kind of foundations does psychoanalytic knowledge need? Are they to be found from the psychoanalytic practice and research on the couch, or rather from metapsychological constructions? In what way should psychoanalysis rely on external scientific research? The article addresses these questions, arguing that even though psychoanalytic work and knowledge do gain justification from various external sources, in the end psychoanalysis stands on its own foundations. It is further argued that especially under the prevailing plurality of theoretical and clinical approaches, psychoanalysis does not have – and does not need – a foundation that could not be further questioned. Thus a coherentist picture of psychoanalysis is defended.     

The enigmatic “nature of the subject”

Freud once placed psychoanalysis in a “middle position between medicine and philosophy”. Yet, the meaning of that position has never been sufficiently clarified. The author suggests that the essence of the psychoanalytic experience is defined by the fact that its clinical practice operates within a basically relational or intersubjective frame containing the analysand's self-interpreting reflection, which here is identified as ethical in nature. It is further argued that late modernity is experiencing a crisis in the art of reflection, accompanied by a flight from this ethical dimension. A common social response is to fall back on the authority of neo-positivistic science, making psychoanalysis increasingly redundant. To meaningfully connect with the consequences of this state of affairs, psychoanalysis needs to deepen the understanding of its unique essence. To that end, a model for collaboration with philosophy is briefly sketched.     

Feminism, Psychoanalysis, and Family Therapy: Reflections on Telos

Two of the most significant developments in family therapy since 1980 are the emergence of the feminist critique, and the rediscovery of psychoanalysis as a conceptual source for family therapy. The author has been working to combine the contributions of both feminism and psychoanalysis (particularly object relations therapy) and offers case examples of her clinical work. Telos – an often overlooked aspect of theory – is argued to be the locus of the feminist difference. A call is made for dialogue between feminists and psychoanalytic thinkers within family therapy.     

Therapeutic technique in psychoanalysis and psychoanalytic psychotherapy.

As the distinctions between what we consider to be psychoanalysis and what we consider to be psychoanalytic psychotherapy have become more uncertain and more blurred, it follows that it is equally difficult to designate the techniques that would be appropriate and specific for each modality. The problem has been compounded by the fact that in recent years psychoanalysis in the United States has become considerably less homogeneous than in the past and the ego-psychological structural model is no longer the only point of view in the psychoanalytic marketplace. Further, with alterations in the criteria for analyzability, cases which, generally, had not been viewed as suitable for analysis, have been appearing with increasing frequency on psychoanalysts' couches. We have also recognized that the degree of congruence between our expectations from and the results of psychoanalytic treatment was often less than anticipated. It appears that analysts have become considerably less arbitrary about what psychoanalysis is and how a psychoanalysis can be carried out. The author is unable to delineate one technique that is intrinsic to and limited to psychoanalysis. There are, however, differences in degree and emphasis in the ways in which various techniques are applied in the therapy of psychoanalysis as compared to the therapy of psychoanalytic psychotherapy. Special attention is given to the role of a psychoanalytic process and the central place the analysis of resistance plays in psychoanalytic therapy.     

Obstacles to oedipal passion

Many new theoretical and technical developments have extended our understandings of triangular conflicts in the psychoanalytic setting. Yet until recently psychoanalysis has lacked theoretical concepts for passion and, most particularly, for oedipal passion. Contemporary psychoanalytic understandings of the nature of oedipal passion help explain why it is both difficult to articulate and why it continues to be "forgotten". The author argues that individual resistances to oedipal passions reappear and are reinforced in collective theories that distance us from oedipal issues. She presents two clinical cases that illustrate enactments around, and resistances to, oedipal passions within both analyst and patient.     

Zen and psychotherapy: East meets west on the road to enlightenment

Major psychoanalytic theorists have seen transcendental states as regressive and/ or unconscious, overlooking the similarities of purpose and process between psychoanalytic psychotherapies and contemplative religions. This article examines the similarities and differences between psychoanalytic psychotherapy and Zen and proposes that on the whole the similarities outweigh the differences and that some of the presumed differences have been based upon semantic misunderstanding.     

The relationship of the inner and the outer in psychoanalysis

What is internal and what is external according to psychoanalytic theory? This is a surprisingly complicated question. The terminology is often ambiguous and inconsistent as, for instance, in the use of terms like ‘object’ and ‘other’. The relationship between internal and external in psychoanalysis is analysed from a philosophical, concept analytical, developmental psychological, methodological and trauma versus internal dynamics point of view. It is argued that psychoanalytical writing is influenced by the authors’ need to create their personal psychoanalytic theory and language. This is seen as one of the main reasons for the terminological variety and ambiguity in psychoanalytic writing. It is also argued that one particular reason for difficulties concerning the internal–external terminology is the existential anxiety awakened by the threat of the essential aloneness of man. The consciousness of this has a tendency to fade and lead to unclear terminology. The importance of the transitional world as a resting place from the hard reality of this essential aloneness is emphasized. The transitional world is also seen as a necessary part of psychoanalytical practice, as an aid in striving for the truth and reality, important goals of psychoanalysis.     

Attachment theory and psychoanalysis Some remarks from an epistemological and from a Freudian viewpoint1

The author examines Bowlby's attachment theory and more recent versions of it from an epistemological viewpoint and subjects it to questioning on whether they are in line with central concepts of Freudian psychoanalysis. He argues that Bowlby's basic tenets regarding attachment theory, which later attachment theorists never seriously questioned, do not conform to scientifi c standards, and that psychoanalytic issues such as the dynamic unconscious, internal confl icts, interaction of drive wishes and the role of defence in establishing substitutive formations are either ignored or not treated in suffi cient depth. In the light of this, Fonagy's assertion that psychoanalytic criticism of attachment theory arose from mutual misunderstandings and ought nowadays to be seen as outdated is reversed: psychoanalytic criticism can only be regarded as outdated if either basic tenets of Freudian psychoanalysis, or attachment theory or both are misunderstood.     

The mind: psychoanalytic understanding then and now

The author discusses the evolution of psychoanalytic understanding from Freud's time to the present, citing the influence of various sociocultural changes. He addresses Freud's proper place in history and notes ways in which Freud's contributions cast him as belonging to Romanticism. Freud's shift from the topographic model of the mind to the structural one, and the influence of this on psychoanalysis, is discussed, as well as important developments in the field since Freud. The author focuses particularly on difficulties encountered in psychoanalytic practice today, and he describes what he has termed organizing interpretations as uniquely valuable in the treatment setting.     

Psychoanalysis,a Bridge Between Attachment Research and Neurobiology

Attachment theory and neurobiology are at the forefront of scientific research, particularly in the area of child psychiatry. Several authors have encountered a surprising isomorphism between findings in these areas and concepts central in psychoanalysis. The author postulates that attachment theory is an outcome of the history of the transformation of the old concept of libido now applied interpersonally. The author also postulates that the neurobiology of attachment mediates but does not substitute psychoanalysis for the final understanding of the human bond. Findings in both fields, attachment theory and psychobiology, often compellingly lead to psychoanalytic concepts; on the other hand, the neurobiology of the psyche does not make full sense without the wealth of research conducted by psychoanalysts during the 20th century. The concept of seduction in particular, in its broad sense, is akin to mirroring and attachment and a useful tool in this regard. Although some cling to the idea of the purity of psychoanalysis and see these kin areas as a threat to its integrity, the author believes that psychoanalysis, serving as a bridge between them, can only be enriched by their empirical and experimental outcomes.The American Journal of Psychoanalysis (2008) 68, 148-155. doi:10.1057/ajp.2008.4.     

Ramakrishna: Mystical, Erotic, or Both?

The lengthy psychoanalytic discourse on Ramakrishna is traced from Romain Rolland's dialogue with Freud on the spiritual to later uses of applied psychoanalysis by Sudhir Kakar, Jeffrey Masson, and Jeffrey Kripal. Basic problems in applying psychoanalysis to great spiritual figures such as Ramakrishna are illustrated through an analysis of Kripal's Kali's Child. Newer approaches to deal more adequately with the spiritual self and psychopathology are cited.     

Psychoanalytic application and psychoanalytic integrity

In this article, the author offers an analysis of psychoanalytic application, defined as the breaking of new conceptual ground in some field of knowledge whereby the new idea is conceived, and later articulated, with the aid of reference to analogous phenomena in psychoanalysis. It requires apt analogy based on competent understanding of the applied field and of psychoanalysis. Only when the relevant differences between the applied and psychoanalytic fields are grasped can the extent of certain parallels emerge. The thinking by analogy that comprises psychoanalytic application may be intuitive and implicit, but should be susceptible of explicit theoretical elaboration that specifies, precisely, the point(s) of correspondence between psychoanalysis and the applied field in relation to a precise specification of their relevant differences. Applied psychotherapy at the interface of the internal and external worlds (historically rooted in casework) is employed as a model. By analogy with Donnet's concept of the analytic site, the author proposes the concept of the psychodynamic (case)work site, and elaborates it for that applied field in order to elucidate the proposed principles of psychoanalytic application.