Whose Who in the Psychoanalytic Situation: Subject,Object, and Enactment in the Relational and Contemporary Kleinian Traditions

The concept of enactment, although it has probably has become an overused term in the Relational literature, is a relatively new one for the Contemporary Kleinians of London. In explicating and synthesizing these different theoretical perspectives (Relational and Contemporary Kleinians), the author's primary focus is to tackle the notion of subject and object, in the context of enactment. The author first delineates the relationship between reality and fantasy, and each theory's notion of enactment. In doing so, the author shows how these differing theories and their related notion of therapeutic action inform the kind of object the analyst sees himself or herself as. The author also addresses the technical implications related to the consequences that arise for the analyst as an object of the patient's transferences and projections, including how the analyst extricates himself or herself from the enactment. Two previously published vignettes are used for the purpose of comparison. The author argues for a complementary technical stance comprising two analytic modes: analyst as subject and analyst as object.     

Psychological androgyny and social desirability

The concept of psychological androgyny, because of its implications for sex roles, social change, and human development, is presently of special theoretical interest. Psychologically androgynous persons, as identified by the Bern Sex Role Inventory (BSRI), score higher on both its femininity and masculinity scales. Given the psychometric properties of the BSRI, it can be hypothesized that androgynous persons will have higher social desirability scores. Yet, the "masculine male" and the "feminine female" may be the most socially desirable, in that they conform to normative expectations. Consequently it can also be hypothesized that individuals who are either masculine-typed males or feminine-typed females on the BSRI will have the higher social desirability scores. Neither prediction was found to be entirely accurate; instead, androgynous and feminine-typed individuals were found to have higher social desirability scores. Moreover, the data reveal that the BSRI femininity scale has social desirability characteristics which are sex-specific.     

Female exhibitionism: identification, competition and camaraderie

The ancient figure of Baubo plays a pivotal role in the Greek myth of Demeter and Persephone with an exhibitionistic act that brings Demeter out of her depression. The Baubo episode raises questions about the meaning of female exhibitionism, suggesting divergences from earlier psychoanalytic conceptualizations as either a perversion or a compensation for the lack of a penis. In line with contemporary thinking about primary femininity, such as that of Balsam or Elise, the authors propose a more inclusive understanding of female exhibitionism, which would encompass pleasure in the female body and its sexual and reproductive functions. They argue that female exhibitionism can reflect triangular or "oedipal" scenarios and the need to attract the male, identification with the mother, competition or camaraderie with other women, a sense of power in the female body and its capacities, as well as homoerotic impulses. The authors posit a dual early desire and identification with the mother that underlie and characterize female sexual development. The authors present clinical data from adolescent and adult cases of female exhibitionism which illustrate these Baubo-like aspects and discuss the technical issues that are involved in such cases.     

Passionate men, emotional women: psychology constructs gender difference in the late 19th century

The author examines British and American scientific psychology's portrayal of natural and ideal masculinity and femininity in the late 19th century to show how purported differences in emotion and reason were critical to explaining the evolutionary foundation of existing social hierarchies. Strong emotion was identified with heterosexual manliness and men's purportedly better capacity to harness the power of emotion in the service of reason. "Feminine" emotion was portrayed as a comparatively ineffectual emotionality, a by-product of female reproductive physiology and evolutionary need to be attractive to men. The author argues that constructions of emotion by psychology served an important power maintenance function. A concluding section addresses the relevance of this history to the politics of emotion in everyday life, especially assertions of emotional legitimacy.     

Integrating male and female elements in a woman's gender identity.

Despite advances in female developmental theory since the 1970s, there remains a lingering tendency to stereotype and polarize gender identity. The key to this puzzle may be found in the legacy of early libido theory, which offers an unintegratable solution for women. This is because in order for a woman to claim femininity according to this early theory, her masculine trends in development must be repudiated and "overcome." A contemporary theory based on primary femininity suggests that this early theoretical "either/or" dilemma puts forward a developmentally immature solution. The analysis of a thirty-year-old woman, and a commentary contrasting "old" and "newer" ways of thinking on the part of the analyst, demonstrate that an interweaving pattern of paternal identifications and male body representations, together with the female body image and female identifications, is necessary to create a mature gender identity portrait. The female body representation and maternal identifications may indeed be enhanced by male internalizations, as happened in this particular instance.     

Individual differences in melancholy gender among women: does ambivalence matter?

This research offers an empirical investigation inspired by Butler's theory of melancholy gender (1995) and a revision of this theory (Jay 2007a). Psychoanalytic feminist theory is drawn on to suggest that melancholy and gender are more likely to be associated in female development than in male development, and Freud's theory of melancholy (1917) is taken to suggest that ambivalence predicts individual differences in melancholy gender among women. In a longitudinal study of women's adult development, an examination of femininity, depressive symptoms, and ambivalence in attachment was conducted in order to evaluate these claims. Findings show that depressive symptoms and femininity are significantly correlated within the sample, but that individual differences in melancholy gender exist. To understand these differences, an analysis was conducted to determine whether ambivalence in attachment accounts for the relation between depressive symptoms and femininity; complementary analyses examined whether low ambivalence in attachment attenuates, or lessens, the relation between femininity and depressive symptoms. Results from these analyses support the notion that it is not the loss and internalization of the same-sex object choice per se that results in melancholy gender in women, as Butler argues; rather, it is the internalization of a lost, ambivalent same-sex attachment that forges the link between melancholy and gender. Narrative material is presented to personify melancholy and unmelancholy gender.     

Differentiating Two Kinds of Neutrality

Neutrality is a most important concept, yet a controversial one. Theorists of different analytic schools have defined it in their own terms, leaving behind them a legacy of disparate and often contradictory formulations. In this paper, the author reviews briefly some of these ideas about neutrality. Then, from a contemporary interpersonal/relational perspective, the author takes a new look at the idea of neutrality. The author points out how unacknowledged discrepancies among these ideas get in the way of understanding and so complicate analytic discourse, and argues that useful work with this concept requires that analysts differentiate between two aspects of neutrality, specifically operational neutrality and intentional neutrality. The theoretical discussion is followed by a case vignette illustrating the clinical usefulness of this differentiation.     

A case of premenstrual distress: bisexual determinants of a woman's fantasy of damage to her genital.

Case material is used to illustrate specific clinical application of the concept of primary femininity. Some contemporary contributions to the psychoanalytic theory of female psychosexual development are presented as complementary with, rather than contradictory to, more familiar, longstanding formulations that emphasize phallic strivings in women. In the clinical example reported, a fantasy of genital damage underlay a woman's premenstrual distress. Aspirations and concerns related to both aspects of her fundamental bisexuality participated in symptom formation and had to be investigated in order to achieve symptom relief. As the analytic work unfolded, it could be seen that the patient's awareness of her feminine aims served to keep her masculine aims out of awareness, and vice versa.     

Interactive effects of social context and sex role identity on female self-disclosure during the acquaintance process

Female subjects who differed in masculinity and in femininity self-disclosed to a same-sex confederate in contexts that made either social/expressive motives or instrumental motives particularly salient. The confederate spoke first on each of four disclosure topics, presenting either intimate or nonintimate information in her disclosures. The results were consistent with our primary assertion that measures of sex role identity would accurately forecast contextual variations in female self-disclosure. Specifically, femininity tended to promote self-disclosure in social/expressive contexts while clearly inhibiting such exchanges in the instrumental context. Supplementary data revealed that the tendency of highly feminine participants to close up in the instrumental context stemmed not from problems in their contemporaneous interpersonal relationships with their partners, but rather from a concern that disclosing too much might adversely affect their partners' evaluation of their competencies. Although masculinity did not exert direct effects of female self-disclosure within any particular context, it did have an influence, for subjects high in femininity were highly self-revealing across contexts if they were also high in masculinity (i.e., androgynous).This research was supported by National Institute of Mental health Grant MH 43726-01 to David R. Shaffer.     

Learning from experience: Bion's concept of reverie and Buddhist meditation: A comparative study

The author argues for a common denominator between Bion's view and the Buddhist view of mental development. In both thought systems, mental growth is synonymous to learning from experience. The author closely examines Bion's concept of attention and compares it to mindfulness, a major factor in Buddhist meditation. In both doctrines, attention must be isolated from other mental processes in order to attain learning from experience. The author compares reverie to the state of mind of equanimity. She argues that enhancement of the ability of reverie, or improving the inner container such that it can hold any content while unmoved by desire, is the purpose of Buddhist practice. Both view the mind as capable of transcending its own restrictions and 'the capacity to know anything' as attainable through disciplined practice.     

Talking about emotions: Semantics,culture, and cognition

Abstract

The author argues that the so-called “basic emotions”, such as happiness, fear or anger, are in fact cultural artifacts of the English language, just as the Ilongot concept of liget, or the Ifaluk concept of song, are the cultural artifacts of Ilongot and Ifaluk. It is therefore as inappropriate to talk about human emotions in general in terms of happiness, fear, or anger as it would be to talk about them in terms of liget or song. However, this does not mean that we cannot penetrate into the emotional world of speakers of languages other than our own. Nor does it mean that there cannot be any universal human emotions. Universality of emotions is an open issue which requires further investigation. For this further investigation to be fully productive, it has to be undertaken from a universal, language and culture-independent perspective; and it has to be carried out in a universalist framework that is language and culture-independent. The author proposes for this purpose the “natural semantic metalanguage” based on universal (or near-universal) semantic primitives (or near-primitives), developed over two decades by herself and colleagues, and she argues that the use of this metalanguage facilitates such a perspective and offers such a framework.     

Ratings of self and peers on sex role attributes and their relation to self-esteem and conceptions of masculinity and femininity.

Male (N = 248) and female (N = 282) subjects were given the Personal Attributes Questionnaire consisting of 55 bipolar attributes drawn from the Sex Role Stereotype Questionnaire by Rosenkrantz, Vogel, Bee, Broverman, and Broverman and were asked to rate themselves and then to compare directly the typical male and female college student. Self-ratings were divided into male-valued (stereotypically masculine attributes judged more desirable for both sexes), female-valued, and sex-specific items. Also administered was the Attitudes Toward Women Scale and a measure of social self-esteem. Correlations of the self-ratings with stereotype scores and the Attitudes Toward Women Scale were low in magnitude, suggesting that sex role expectations do not distort self-concepts. For both men and women, "femininity" on the female-valued self items and "masculinity" on the male-valued items were positively correlated, and both significantly related to self-esteem. The implications of the results for a concept of masculinity and femininity as a duality, characteristic of all individuals, and the use of the self-rating scales for measuring masculinity, femininity, and androgyny were discussed.     

Why the Concept of Moral Status Should be Abandoned

The use of the concept of moral status is commonplace today in debates about the moral consideration of entities lacking certain special capacities, such as nonhuman animals. This concept has been typically used to defend the view that adult human beings have a status higher than all those entities. However, even those who disagree with this claim have often accepted the idea of moral status as if it were part of an undisputed received way of thinking in ethics. This paper argues that the use of this concept, however common, distorts our understanding of how to behave towards different individuals in different circumstances. When moral status is identified with the interest in living or the capacity for well-being, it becomes an arbitrary and irrelevant criterion. When it is used as a synonym of moral consideration or considerability, in a way that is compatible with the principle of equal consideration, it becomes trivial and confusing. When used, instead, to defend the unequal moral consideration of interests of equal weight, it has several implausible implications. In particular, the claim that unequal status is justified because of the value (either final or intrinsic, or instrumental) of cognitive capacities implausibly entails that our exercising those capacities should have priority over the promotion of our wellbeing. The idea of full moral status is also problematic as it implies the possibility of status monsters. In addition, its use is based in a misconceived way of what it would really entail to have a full status by virtue of having rational capacities. The paper concludes that we have strong reasons to abandon the concept of moral status altogether.     

A new viewpoint on the evolution of sexually dimorphic human faces

Human faces show marked sexual shape dimorphism, and this affects their attractiveness. Humans also show marked height dimorphism, which means that men typically view women's faces from slightly above and women typically view men's faces from slightly below. We tested the idea that this perspective difference may be the evolutionary origin of the face shape dimorphism by having males and females rate the masculinity/femininity and attractiveness of male and female faces that had been manipulated in pitch (forward or backward tilt), simulating viewing the face from slightly above or below. As predicted, tilting female faces upwards decreased their perceived femininity and attractiveness, whereas tilting them downwards increased their perceived femininity and attractiveness. Male faces tilted up were judged to be more masculine, and tilted down judged to be less masculine. This suggests that sexual selection may have embodied this viewpoint difference into the actual facial proportions of men and women.     

Richard Rorty and the concept of redemption

It is curious why a secular pragmatist like Richard Rorty would capitalize on the religiously-laden concept of redemption in his recent writings. But more than being an intriguing idea in his later work, this essay argues that redemption plays a key role in the historical development of Rorty’s thought. It begins by exploring the paradoxical status of redemption in Rorty’s oeuvre. It then investigates an overlooked debate between Rorty, Dreyfus and Taylor (1980) that first endorses the concept. It then contrasts Rorty’s notions of essentialism and edification to link redemption to self-transformation. After providing a historical legitimation to the idea of redemption, the essay reconstructs Rorty’s modern version of the concept. Redemption for Rorty centers on human relationships and not religion or philosophy; it is also pluralist and liberal in character. Finally, it concludes that Rorty uses redemption—a primary component of religious language—to capture the salvific force of religion. This power is redirected toward the protection of secular, democratic hopes, which are demanding and fragile by nature.     

Masculinity,Femininity, Sexual Dysfunctional Beliefs,and Rape Myth Acceptance Among Heterosexual College Men and Women

Previous research has found links between masculinity, femininity, cognition, and rape myth acceptance. The purpose of this study was to investigate whether sexual dysfunctional beliefs—beliefs about sexuality and gender roles that have been linked to sexual disorders—explain variance in rape myth acceptance beyond that explained by an individual’s masculinity or femininity. Heterosexual college men and women in the U.S. (N = 840) completed a survey online. We found that, among men, masculinity was not associated with rape myth acceptance but that male sexual dysfunctional beliefs were positively associated with rape myth acceptance. Among women, femininity was negatively associated with rape myth acceptance but female sexual dysfunctional beliefs were positively associated with rape myth acceptance. These results suggest that, among both men and women, sexual dysfunctional beliefs are better predictors of rape myth acceptance than masculinity and femininity.     

Thinking Relationally About Forgiveness: Commentary on Paper by Stephen Wangh

This author examines the concept of forgiveness as a psychological construct. He argues that it is an error to conceive of the capacity to forgive in exclusively intrapsychic terms, pointing to the mutual influence of psychic and interpersonal experience in the struggle to forgive. He suggests that we can meaningfully consider the psychic challenges involved in any instance of forgiving only when we can fully understand the relational context in which the wrongdoing has taken place. The author then considers the concept of forgiveness when applied to hate crimes in general and Matthew Shepard's murder in particular, exploring some psychic alternatives to forgiveness that may be useful in thinking about the human struggle to resolve the mental anguish and desire for revenge that can threaten to undo us. He argues against an agenda-based approach to psychotherapeutic treatment that is biased toward encouraging forgiveness and seeing it as an indispensable component of psychological health. If forgiveness is to function as a viable psychological construct with real healing potential in human relationships, psychoanalysts must work to free it from its moralistic and religious moorings.     

Climate change,justice and the right to development

The primary human rights documents of the United Nations claim that every human has a right to development, a right that also includes continuous improvement of each person's living conditions. On one interpretation, this implies a right to a never-ending improvement of living conditions. According to the author, this interpretation faces several counterintuitive implications. First, it seems reasonable that we cannot have a right to improvement without regard to environmental sustainability; improvements must instead focus on well-being, a concept that is partially unrelated to material improvements. Second, if development is a human right, there are several distributional problems with this right. The paper discusses three different responses to the idea that everybody has a right to continuous improvement and concludes that the best solution is to reject the idea that everyone has such a right. This does not imply that we must reject a right to a certain minimum level of well-being; it just means that this right cannot include claims for never-ending improvement.     

Transforming and Redescribing Critical Thinking: Constructive Thinking

The author describes a published symposium which debated “Is Critical Thinking Biased?” The symposium meant to address concerns about critical thinking that are being expressed by feminist and postmodern scholars. However, through the author's critique, and the symposium respondent's, we learn the participants ended up begging the question of bias. The author maintains that the belief that critical thinking is “unbiased” is based on an assumption that knowers can be separated from what is known. She argues that critical thinking is a tool which has no life of its own, it only has meaning and purpose when fallible, biased people use it (weak sense bias). She challenges the idea of a transcendental epistemological perspective, thus all knowledge is provisional and perspectival (strong sense bias). The author begins to redescribe a transformed critical thinking as constructive thinking.