The Quest for a Unified Psychoanalytic Theory: A Retreat from Uncertainty

There has been a historical shift in psychoanalysis from an earlier time of certainty to our present state of uncertainty with the coexistence of multiple theories competing for our attention. We realize retrospectively how entrenched groups ruled our institutions by maintaining faith in their authority as the keepers of “pure” psychoanalysis. Despite struggles between competing ideologies, there has been progress in integrating clinical theories. As no psychoanalytic theory or technique has been proved superior, we advocate an inclusive approach with all psychoanalysts keeping an open mind about the value of competing theories. This integration of disparate theories has led to a resurgence of interest in psychoanalytic training. Examples are given of some of the difficulties encountered when competing ideas are introduced in psychoanalytic groups.     

Our Literature as the Problem Child of Psychoanalysis Commentary on Paper by Drew Westen

This paper is a response to an essay by Drew Westen. The author agrees with many of Westen's arguments about problems in the psychoanalytic literature and adds that the psychoanalytic literature has always been a problem for psychoanalysis. If we think of psychoanalysis as an ongoing experiment, then its “trials” are all the analytic sessions that have been conducted. Our “literature” has never systematically drawn on those. Westen critically scrutinizes certain habits that, in his view, haunt our literature, but that we do not explicitly note or disown as conceptual contrivances we mean to get rid of, while they are often misguiding clinical thinking and practice. I suggest that a fascinating question riding below the waves of Westen's paper is why patients and analysts accept this situation. I suggest that we all treat psychoanalysis as wisdom, art, relationship, skill, and something other than the application of established scientific findings because we recognize and accept it as that kind of human activity. It is unclear if patients care whether or not their analysts are scientists, but it is clear that analysts are not optimistic about sifting the research literature and finding clear clues to more effective clinical thinking, work, or writing.     

“It Ain't Over ‘til It's Over”: Infinite Conversations,Imperfect Endings,and the Elusive Nature of Termination

Despite general agreement as to the importance and subtlety of managing the final (“termination”) phase of psychoanalysis, the way that analytic work is brought to a close has been both undertheorized and problematic in practice. How and under what conditions a psychoanalytic process might best be brought to an end is a problem that has plagued psychoanalytic theorists, clinicians, and their patients from the earliest days of psychoanalysis. Patient and analyst do not discover a “royal road” to the end of analysis. Rather, patient and analyst together forge a trail through the thickets of their work to a juncture at which they find that their paths can once again diverge. This paper attempts to explore the ways in which patients and analysts negotiate these most complex and elusive transitions. Analyst and analysand, having come to recognize the limits of their conscious awareness and the ultimate uncertainty at the heart of the psychoanalytic process, must live with the tension generated in the encounter between the inherent limits that eventually will herald the end of analysis and the recognition of new possibilities that beckon the pair into new byways of analytic exploration. Since we can never be certain when ending analysis forecloses promising avenues of new growth, or when continuing analysis constitutes a collusion between patient and analyst in eluding the difficult but ultimately generative ending of analysis, the author suggests that it is preferable to hold the notion of termination lightly, trying as best he can throughout an analysis to facilitate the exploration of its very boundaries, limits, and possibilities.     

“淑女之争”与“君子协议”:回眸英国精神分析学会的“论战”

20世纪40年代,英国精神分析学会内部爆发一场影响全世界精神分析学发展的"战争"。以Anna Freud和Melanie Klein各自为首的精神分析师团体围绕潜意识幻想、本能与力比多以及精神分析培训与教学等一系列主题展开激烈争论,即历史上著名的"Freud-Klein论战"。这场"论战"就精神分析培训问题达成协议,并直接导致克莱因学派、维也纳学派和独立学派三"组"鼎立的英国精神分析时局。"论战"促使了客体关系精神分析与自我心理学的分离,推动了精神分析研究从驱力模式向关系模式的范式转变,奠定了后续精神分析运动发展的格局。     

Utopic ideas of cure and joint exploration in psychoanalytic supervision

The idea of the decisive and complete cure is deeply rooted in our unconscious and in the sacral roots of symbolic healing. Double sets of private theories of cure can frequently be found among patients in psychoanalysis and their analysts. The utopian cure involves a profound transformation of the personality by way of deep regression. The idea of an attainable and more limited cure includes new ways of managing old problems. The actual ongoing treatment is then seen as the 'next-best solution'. The utopian fantasy of creating 'the new person' by means of 'proper' psychoanalysis or analytic training has far-reaching consequences for psychoanalytic education and supervision. Our awareness of the inevitable temptation in the 'utopian state of mind' can help us to trace and focus on utopic elements in the supervisory process. Exploration of utopic ideas of all the three parties involved can itself be a fruitful and stimulating way of working in supervision. An important aim of psychoanalytic supervision is to promote a distinct state of mind that can counterbalance utopic ideas and counteract the phenomenon of a 'false analytic self'.     

SPONTANEOUS REMISSIONS: NORMAN REIDER'S FORGOTTEN PAPER,PART I

Almost sixty years ago, Norman Reider published a paper about spontaneous “remissions” he had observed. He discussed the manner in which psychoanalytic theory provided a way to partially explain these otherwise mysterious remissions or improvements in symptoms, some without benefit of either psychoanalysis or psychotherapy. Especially important were his comments about the negligible role of interpretation or insight in these examples. His conjectures reflected controversies that were current at the time and that remain unsettled. Of special interest is his introduction of some highly original ways to think of applying psychoanalytic ideas to supportive psychotherapy. But few analysts today have heard of this paper. A reconsideration of his paper allows us to be vividly reminded about our enduring and profound confusion about exactly what constitutes a “cure” at all. Spontaneous shifts in the severity of symptoms may be viewed as experiments of nature that we have neglected to investigate as valuable restraints on our immodest therapeutic claims.     

On “That Is Not Psychoanalysis”: Ethics as the Main Tool for Psychoanalytic Knowledge and Discussion

“That is not (or that is) psychoanalysis” is a statement that, more often than not, can only remind us that psychoanalysis is divided into many schools and that discussion among them is difficult if not impossible. This will always be the case as long as analysts hold to their respective ontological definitions as if these were impervious to the laws and, most important, to the Ethics of translation. In psychoanalysis our Ethics and our Epistemology are two sides of the same coin, inseparable from our know-how. Our ethical stance is what allows (or impedes) central psychoanalytic facts to be brought into daylight. This principle applies both in the analytic room and in the room where analysts from different schools try to hold a productive discussion. In both instances “translation” is necessarily incomplete; it is therefore recommended to start by looking for the missing part.     

The Agency Paradigm: A Pedagogical Tool to Facilitate Nuanced Thinking on Sensitive Issues

Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the open and critical dialogue of emancipatory pedagogy, the Agency Paradigm encourages students to explore a range of ways women in world religions choose to act in varying contexts. This approach to teaching world religions increases students’ cognitive knowledge base and expands their understanding of each of the religions studied in the course, as examined through the perspective of differing women; it also assists them in developing their own agency through thoughtful reflection.     

Vicissitudes of ideas of cure in analysands and their analysts: a longitudinal interview study

This longitudinal prospective study focuses on analysands' and analysts' implicit ideas of how psychoanalysis might help analysands' psychological problems. Seven analysands and their analysts were periodically interviewed. Single ideas of cure from 75 interviews were inductively categorized. Nine distinct types of cures emerged, representing the wished-for goals of psychoanalysis, as well as the actions to achieve the wished-for changes. Each category might comprise more or less utopian ideas of wished-for cure as well as ideas of an attainable, more limited cure, or combinations of these. The utopian ideas of wished-for cures persisted throughout the psychoanalytic process for more than half the analysands and analysts. The abandonment of these ideas was related to the experienced outcome of psychoanalysis. The relation between the theories of one analysand and her analyst is explored in depth in a case study with special emphasis on the analytic process. The study suggests that the psychoanalytic process might profit from the analyst's observance of such incongruities and an openness to work through them.     

Balancing Critique and Commitment: A Synthetic Approach to Teaching Religion and the Environment

Courses about religion and the environment should work toward a synthesis of critical thinking – teaching students to examine and question the interplay of environmental degradation, religious traditions, and new religious movements – and advocacy – helping students to embrace, articulate, and refine their own environmentalist commitments, in religious terms when appropriate. To meet these goals, teachers of religion and the environment can learn from literature on balancing faith and critical analysis in other religion courses. This literature will help us to clarify the goals of our courses, critically examine the environmental movement with our students, and remain trustworthy to those who do not share environmentalist commitments. See a companion essay in this issue of the journal (Jennifer R. Ayres, “Learning on the Ground”) and a response to both of these essays (Forrest Clingerman, “Pedagogy as a Field Guide to the Ecology of the Classroom”) also published in this issue of the journal.     

Access to psychoanalytic ideas in American undergraduate institutions

To determine the prevalence of teaching about psychoanalytic ideas in the undergraduate curricula of 150 highly ranked colleges and universities, a software-based search was conducted to find references to psychoanalytic content in published course catalogues. Results showed that psychoanalytic ideas were represented somewhere in the curricula of most (though not all) of these schools, and that overall there were many times more courses featuring psychoanalytic ideas outside psychology departments than within them. The data also suggest that there are regional differences in the likelihood an undergraduate will encounter psychoanalytic ideas at these schools. Though psychoanalytic ideas are available in some form in most of these schools' psychology departments, the average number of courses per school is small. At the same time, psychoanalytic ideas have found applications in many areas of the humanities and social sciences. The nature of the presentation of psychoanalytic ideas in these areas, however, may often be unfamiliar to clinically oriented analysts, as seen in examples of the courses that were found. Challenges and opportunities of the current academic climate vis-à-vis organized psychoanalysis are described and various suggestions made regarding how analysts can engage the academic world to its benefit.     

WORKING WITH RELIGION: OFTEN NEGLECTED ASPECTS OF TRANSFERENCE AND COUNTERTRANSFERENCE

The author contends that psychoanalytic theory has generally presented religious beliefs as developmentally immature or pathological. This viewpoint has resulted in a neglect of religion on the part of psychoanalysts and an avoidance of their religious life by patients. Even though there has been an evolution from the traditional Freudian foundational approach to religion as an “illusion” to the inclusion of psychoanalytical training within some Christian institutes and attributions that psychoanalysis, itself, is a religion, religious beliefs should be included in psychotherapy because they can become involved in transference and countertransference issues in ways that are ignored if religious issues are not discussed in therapy. The author presents clinical material to illustrate this problem.

     

Students' Spirituality and “Big Questions” in Introductory Religion Courses

Abstract. A study of sixty‐six highly effective teachers of introductory theology and religion courses in various types of institutions reveals very complex challenges for instructors. The majority of students have as a goal their own religious and spiritual development. Faculty members' most frequent goal is critical thinking. Students much less frequently mention critical thinking, and their expectations and voices may be more appropriate for a place of worship or a counseling center. To meet these complex challenges, faculty encourage four student “voices”: the questioner, the applier, the thinker/arguer, and the autobiographer. These voices can help students explicitly to bring their own experiences and beliefs into relationship with course material and critical thinking. Careful planning and guidance for students are the key to making these voices work well.     

The case for neuropsychoanalysis: Why a dialogue with neuroscience is necessary but not sufficient for psychoanalysis

Recent advances in the cognitive, affective and social neurosciences have enabled these fields to study aspects of the mind that are central to psychoanalysis. These developments raise a number of possibilities for psychoanalysis. Can it engage the neurosciences in a productive and mutually enriching dialogue without compromising its own integrity and unique perspective? While many analysts welcome interdisciplinary exchanges with the neurosciences, termed neuropsychoanalysis, some have voiced concerns about their potentially deleterious effects on psychoanalytic theory and practice. In this paper we outline the development and aims of neuropsychoanalysis, and consider its reception in psychoanalysis and in the neurosciences. We then discuss some of the concerns raised within psychoanalysis, with particular emphasis on the epistemological foundations of neuropsychoanalysis. While this paper does not attempt to fully address the clinical applications of neuropsychoanalysis, we offer and discuss a brief case illustration in order to demonstrate that neuroscientific research findings can be used to enrich our models of the mind in ways that, in turn, may influence how analysts work with their patients. We will conclude that neuropsychoanalysis is grounded in the history of psychoanalysis, that it is part of the psychoanalytic worldview, and that it is necessary, albeit not sufficient, for the future viability of psychoanalysis.     

Bridging the “Great Divide” in Undergraduate Religion: An Experiment in Faculty/Student Collaboration

Undergraduate students today often enroll in introductory religious studies or theology classes because they want the time and space to reflect on their personal spiritual questions. Such a motivation can clash with the faculty's desire to introduce students to rigorous academic study of their field. Barbara Walvoord has proposed four “voices” that students may develop that will assist both student and faculty to cross this “great divide.” This essay explores the ways in which a course based in engaged pedagogical theory and practice – in this case, problem‐based learning – can provide an effective space for students to “find their voices,” take control of their own learning, and fulfill both their own and their professor's expectations.     

精神分析的主体间转向:理论特征与分歧

主体间理论是当代精神分析领域最重要的取向之一。与更传统的精神分析相比,其理论特征表现为从区分“内/外”空间到强调“之间”的空间、从“主体—客体”关系到“主体—主体”关系、从顿悟到行动、从基础主义和实证主义到诠释学和建构主义。尽管存在术语的混乱和观点的分歧,但精神分析的主体间转向几乎遍及各个流派,广泛影响了北美洲、欧洲和拉丁美洲的诸多分析师。未来的主体间理论需要保持开放的态度,持续与先前的理论、临床资料和其他学科领域对话。     

The Transference is Indeed a Cross: Commentary on Paper by Sue Grand

Sue Grand presents a case of “a near-death clinical impasse,” conjuring “God at an impasse.” She questions the philosophical premises and culture biases that inform the foundations of psychoanalytic theory. She asks how we rewrite “the psychoanalytic subject.” This commentary explores the themes of clinical impasse, psychoanalysis and religion, martyrdom and self-sacrifice, the negative Oedipus or “Jacob complex,” multiplicity of selves, and psychoanalytic witnessing. Most important, it challenges the tendency to polarize the Jewish and Christian narratives such that Judaism is depicted as “this worldly” in contrast to Christianity, which is seen as celebrating martyrdom in identification with Christ. It argues for psychoanalysis to recognize the spiritual value of submission and surrender without splitting them into polar oppositions.     

OHTSUKI KENJI AND THE BEGINNINGS OF LAY ANALYSIS IN JAPAN

The authors outline the major role played by Ohtsuki Kenji in the formation of the Japanese Psychoanalytic Society. Unlike the other pioneers of psychoanalysis in Japan, Ohtsuki never went abroad or met Freud. He was a literature graduate who taught himself the fundamentals of psychoanalysis. He organised the translation of Freud's complete works, formed a psychoanalytic training institute and started a journal that carried English-language editorials. These became the major means whereby foreign analysts came to know and understand the Japanese psychoanalytic scene. A number of rival groups amalgamated to form the Japanese Psychoanalytical Association in the mid-fifties, excluding Ohtsuki's group despite its pre-war prominence. The authors reconsider Ohtsuki's role in the light of his many articles, his autobiography, new information uncovered in interviews conducted with current analysts and with Ohtsuki's widow and son. They describe his championing of lay analysis, and his criticisms of medicalisation of the discipline and of the view from abroad that questioned the suitability of Japanese culture for psychoanalytic therapy, as well as his efforts to modify some of the basic tenets of psychoanalysis to accord with his own views in his later work.