Glossolalia and the psychology of the self and narcissism

A survey of the religious and psychological literature on glossolalia (speaking in tongues) reviews the various ways that have been used to try to understand this fascinating practice. At the present time an impasse has been reached: glossolalists can no longer be viewed as suffering from psychopathological disorders or from sociological deprivation. Insights derived from the psychology of the self and narcissism, as presented in the works of Heinz Kohut and D.W. Winnicott, are used to suggest new approaches to understand glossolalia.     

From avant-garde to specialism: psychoanalysis in America.

Psychoanalysis in America functioned first largely as an avant-garde phenomenon. Later psychoanalysis became a specialty within a bureaucratic society. Both roles help explain the importance and the limitations of freud's impact on American culture.     

自爱与他爱:自恋、共情与内隐利他的关系

自恋者具有低共情的人格特征,而共情是引发利他行为的重要动力。本文通过两个实验研究试图揭示不同情境下,自恋对共情与内隐利他的影响。结果表明:(1)自恋组与非自恋组被试均存在内隐利他倾向,且自恋组的内隐利他倾向显著低于非自恋组;(2)自恋组的共情能力显著低于非自恋组,其中,自恋组在情绪共情上显著低于非自恋组被试,两组在认知共情上差异不显著;(3)共情诱发对自恋组被试的共情与内隐利他均有显著影响。启动条件下自恋组被试的共情水平与内隐利他倾向显著高于控制条件下自恋组被试,且达到与非自恋组被试相同的水平,而非自恋组被试的共情与内隐利他倾向在两种实验条件下差异不显著;(4)共情诱发显著提高了自恋组被试的情感而非认知共情水平。     

The function of theory in psychoanalysis: a self psychological perspective

Although aware of a lack of consensus in the literature about the exact nature of the relationship between psychoanalytic theory and the clinical process, the authors contend that the analyst's theory(ies) are inextricably intertwined with the treatment process. Two clinical case examples are presented to illustrate this and to highlight the authors' discussion of the empathic mode of listening and its role in self psychology, as well as the self-object transferences and the interpretive process in self psychology.     

Androgyny as synthetic narcissism: Sex role measures and Kohut's psychology of the self

In Kohut's analysis of narcissism, the self emerges as a bipolar structure characterized by grandiosity at one pole and dependency at the other. Through appropriate developmental processes, grandiosity grows into a mature ambitiousness, and early dependencies are converted into a stable system of ideals. The present investigation predicted that sex role constructs essentially measure these two aspects of the self. Expected relationships between masculinity and grandiosity, and between femininity and dependency, were in fact obtained. Based in large part on Westin's (Self and Society, Cambridge: Cambridge University Press, 1985) analysis of Kohut's theory, synthetic, internal, external, and archaic narcissistic self styles were hypothesized to exist and to parallel the androgynous, masculine, feminine, and undifferentiated sex roles, respectively. Rough comparabilities were in fact evident between these two typologies. Factor analyses also demonstrated that narcissism and sex role measures load on factors in ways revealing the intimate ties between pathological narcissism and the failure to achieve desirable sex role characteristics.     

Fame and the social self: The need to belong,narcissism, and relatedness predict the appeal of fame

The present online survey study (Amazon’s MTurk; n = 371) investigated links between three different social self-concepts (the need to belong, narcissism, and relatedness) and the appeal of fame. We examined fame attitudes using a newly-devised fame appeal scale (yielding three factors: Visibility, Status and Prosocial), as well as with two items probing frequency of fame fantasizing and perceived realism of becoming famous. Results show that higher belongingness needs were associated with increased appeal of all three fame factors, as well as increased frequency of fantasizing about fame (accounting for age and gender). Narcissism was associated with increased appeal of Visibility and Status, more time spent engaged in fame fantasy, and greater perceived realism of future fame. Finally, Relatedness predicted increased appeal of the Prosocial fame factor only. Findings illuminate the socioemotional underpinnings of fame appeal and the individual differences that may render certain aspects of fame particularly alluring.     

Rules of clinical understanding in classical psychoanalysis and in self psychology: a comparison

This paper compares the rules that govern clinical understanding in classical psychoanalysis and in self psychology. The rules of understanding in the two systems are fundamentally different. Self psychology interprets causes and relies on interpretive rules similar to those used in allegory. Classical psychoanalysis investigates reasons and seeks to uncover the patient's own interpretive system. Self psychology refinds its own theory in the relation between elements disguised in the manifest content of patients' productions. Classical psychoanalysis seeks to open up manifest content. Where self psychology reiterates theory in its interpretations, classical interpretations move away from theoretical generalizations toward specific fantasy-memory constellations. Theory, in self psychology, organizes directly the content of interpretations; theory in classical psychoanalysis organizes a technique of exploration and furnishes general sequences according to which data can be understood. This paper also suggests that the differences in the rules of clinical understanding have potential consequences for psychoanalysis which manifest themselves in psychoanalytic training and in the capacity for self-analysis.     

Paranoia and narcissism in psychoanalytic theory. Contributions of self psychology to the theory and therapy of the paranoid disorders

Many factors go into a choice of a therapeutic focus: the patient's psychopathology; the therapist's training, countertransference reactions, and ideological beliefs; and, importantly, a decision about what seems most amenable to treatment and change. As a theory, self psychology describes one aspect of the paranoid process; as such, it is an incomplete theory that complements rather than invalidates more classical theories. As a technique, however, it suggests a style and focus conducive to working with paranoid patients, one that is markedly supportive, nonconfrontational, yet also interpretive. In this context, it must be remembered how difficult it is to treat paranoid patients psychotherapeutically, much less to keep them in treatment. The strategies discussed above do not wholly replace other dynamic approaches (e.g., counterprojective techniques), nor are they universally applicable. Some patients may be more amenable than others. However, the techniques provide a very supportive framework that may help the therapist to be more available to and in contact with the paranoid patient. More broadly, this paper's application of self psychology to the theory and therapy of the paranoid disorders further illustrates the practical utility of this approach. Attention to the narcissistic developmental line, interpersonal selfobject relationships, intrapsychic conflicts and deficits, and empathic immersion in the patients's world are important adjuncts to the psychotherapy of paranoid patients. Rather than an either/or dichotomy, the principle of overdetermination suggests a both/and relationship between self psychology and traditional theory, such that the self psychological approach complements rather than contradicts the classical psychoanalytic theory. The vicissitudes of the self simply add another perspective or vantage point from which to understand and respond to the patient, one which has perhaps more applicability for preoedipally disordered patients.     

From Freudian narcissism to the Buddhist notion of anatman,via Jung's idea of identity

Starting from the question the youthful Carl Gustav pondered as he sat on ‘his’ stone – ‘Am I he who sits on the stone, or am I the stone on which he sits?’ – the author has attempted to show that, for Jung, the idea of identity is founded on a wilful non‐determination. This stance results in ethical and methodological repercussions that differentiate it both from the Freudian project and from Hindu and Buddhist thought, while at the same time having much in common with them. The paper refers to the notions of emergence and (Varela et al. 1992) enaction 2 2 According to the Wikipedia entry, the introduction of the term ‘enaction’ is attributed to Francisco Varela, Evan Thompson, and Eleanor Rosch (1992), who proposed the name to ‘emphasize the growing conviction that cognition is not the representation of a pre‐given world by a pre‐given mind but is rather the enactment of a world and a mind on the basis of a history of the variety of actions that a being in the world performs’.
and argues that the concept of the archetype, especially in relation to the self, merits a re‐evaluation in light of the new scientific paradigm.