Hysteria and Self Psychology

ABSTRACT

The article uses a self psychological lens to explore the notion of hysterical personality from our earliest understanding of it as the root of all psychogenic disorders, as discovered by Breuer and Freud, to its present elimination in the DSM-V. Can hysteria still be considered an applicable diagnosis or character style in the modern time? Or is it a culturally and historically limited phenomenon that no longer holds validity? Considering the case of Dora from Heinz Kohut’s revolutionary view, which privileges the subjective and empathic stance in treatment, one can infer that Dora’s own hysterical symptoms were not pathological, as Freud thought, but rather healthy attempts to bolster an enfeebled self. Nevertheless, both Kohut and his followers conclude that from a self psychological perspective both object-instinctual understandings, and self-object transferences, are essential for successful analytic treatment.     

Self Research in Educational Psychology: A Cautionary Tale of Positive Psychology in Action

Recent calls for a positive psychology that would deemphasize human pathology and dysfunction in favor of building an understanding of positive features of human life and human flourishing make two assumptions that the author questions in this article. First, he challenges the assumption that disciplinary psychology has been fixated on pathology and dysfunction by considering work in educational psychology that, both historically and currently, espouses the characteristics of positive psychology as articulated by its major advocates. Second, through a brief, critical consideration of research on the self in educational psychology, he contests the assumption that psychology has sufficient resources to develop into the positive psychology envisioned by its promoters. He argues that psychology's emphasis on the individual, whose core self resides in a deep, internal psyche, radically strips psychology of the historical and sociocultural resources that enable self-development, constrain self-understanding, and constitute the self.     

Critique ofThe Psychology of the Self:A Casebook

The book,Psychology of The Self (1978), and the movement of thePsychology of the Self are criticized as having degenerated into a kind of cult that basically rejects all former and contemporary psychoanalytic contributions. The end product is that many patients are incorrectly diagnosed as narcissistic character disorders and then treated by the same method, emphasizing the patient's need for an empathic self-object. Even the cures reported seem to put the patient in a schizoid and narcissistic position in which object relations that involve real attachments to another person are minimized. Instead of changing people from narcissistic to object-related, the reverse appears to occur. The Psychology of the Self: A Casebook was written with the collaboration of Heinz Kohut, M.D., edited by Arnold Goldberg, M.D.     

A Buddhist Explanation of Episodic Memory: From Self to Mind

In this paper, I argue that some of the work to be done by the concept of self is done by the concept of mind in Buddhist philosophy. For the purposes of this paper, I shall focus on an account of memory and its ownership. The task of this paper is to analyse Vasubandhu’s heroic effort to defend the no-self doctrine against the Nyāya-Vai?e?ikas in order to bring to the fore the Buddhist model of mind. For this, I will discuss Vasubandhu’s theory of mind in the early Abhidharma as well as post-Abhidharma period to show the continuity in his work.     

Phases of Group Development: A View from Self Psychology

This paper delineates four phases of group development from the standpoint of self psychological theory. The author contends that a stable sense of groupself develops over time and that the groupself has a distinct number of phases, each of which has a therapeutic impact on members. The individual patient's selfobject experiences include a relationship to the group-as-a-whole, a transference state of which the leader is but one part. Thus, rather than dilute the transference, group analysis offers a unique opportunity to help the individual experience him or herself within a selfobject matrix that extends beyond the dyad. Group analysis leads to a strengthening of the self, especially as it enables the self to experience itself as part of a group identity, which provides alter-ego selfobject experiences, as well as a sense of acceptance within a larger community. This paper attempts to clarify how different selfobject experiences may be highlighted within the groupself at different stages of group development.     

Beyond the Isolated Self: Extended Mind and Spirituality

Extended Cognition is a theory from philosophy of mind that has its roots in the more general notion of Embodied Cognition. Embodied cognition understands all human thought as involving the body (not just the brain), and as always situated in particular contexts. Cognitive extension goes further to suggest that intelligent mental processes often include things outside the brain and body, involving interactions with other persons or external artifacts that significantly enhance cognitive capacities. Thus, while intelligence was once thought to be an attribute of a single individual’s brain, it is now understood to extend into processes outside the person within immediate interactive space. For example, smart phones or problem-solving groups expand cognitive capacities beyond what is possible on one’s own. This article explores the possibility of supersizing-through-extension spirituality and Christian life within the interactive space of congregations and religious communities.     

Trauma, Shame, and Group Psychotherapy: A Self Psychology Perspective

This paper attempts to define trauma from a self psychology/intersubjective perspective and explores shame as a basic aspect of trauma. Self psychologically oriented group therapy is examined as an effective treatment modality for dealing with issues of shame as well as the after effects of trauma.     

The Construction of Mind,Self, and Society: The Social Process Behind G. H. Mead'S Social Psychology

Mind, Self, and Society, the posthumously published volume by which George Herbert Mead is primarily known, poses acute problems of interpretation so long as scholarship does not consider the actual process of its construction. This paper utilizes extensive archival correspondence and notes in order to analyze this process in depth. The analysis demonstrates that the published form of the book is the result of a consequential interpretive process in which social actors manipulated textual documents within given practical constraints over a course of time. The paper contributes to scholarship on Mead by indicating how this process made possible certain understandings of his social psychology and by relocating the materials that make up the single published text within the disparate contexts from which they were originally drawn.     

A Community Psychology View of Environmental Organization Processes

Environmental organizations have a key role in addressing environmental degradation and promoting ecologically and socially sustainable societies. Psychosocial processes underpin their work, however, empirical studies of these processes remain underdeveloped. This paper presents the first stage of a community psychology study involving in-depth interviews with leaders in environmental organizations. Qualitative analysis revealed a framework of five types of psychosocial processes that assist environmental organizations to achieve a range of outcomes, namely: problem analysis; influencing decision-making; inter-organizational relationships; community participation and knowledge transfer. These psychosocial processes were used in substantially different ways depending on the organizations' orientation. Three key orientations towards outcomes were evident: on-ground conservation, developing innovation in specialist areas and transforming wider social institutions. The findings provide a model of the psychosocial processes involved in fostering sustainable futures and exemplify the contribution of community psychology to this critical global issue.     

The Future of Psychology: Connecting Mind to Brain

ABSTRACT— Psychological states such as thoughts and feelings are real. Brain states are real. The problem is that the two are not real in the same way, creating the mind–brain correspondence problem. In this article, I present a possible solution to this problem that involves two suggestions. First, complex psychological states such as emotion and cognition can be thought of as constructed events that can be causally reduced to a set of more basic, psychologically primitive ingredients that are more clearly respected by the brain. Second, complex psychological categories like emotion and cognition are the phenomena that require explanation in psychology, and, therefore, they cannot be abandoned by science. Describing the content and structure of these categories is a necessary and valuable scientific activity.     

Representations of Self and Other: A Semantic Space Model

ABSTRACT This article describes a semantic space model of personality. According to the model, representations of facets of the self (e.g., actual self, self) and of others are arrayed in a semantic space, with proximities among representations predicted to be associated with mood, self-evaluation, broad personality dimensions. The relation of proximities among pairs of representations to personality and mood measures was found to be mediated by spatial proximity of other representations, indicating that the representations constitute dynamic systems. Proximities among representations were shown predict self-esteem and self-evaluative moods even after controlling for the contribution of the personality dimensions of Neuroticism, Extraversion, and Agreeableness. Generally, the semantic space model led to better predictions did several related models concerning representations of self and other.     

An Other State of Mind is Possible: Anarchism and Psychology

When order is presumed to rely upon centralised authority, anarchy is assumed to mean violent chaos. However, anarchists have long argued, and demonstrated, that other forms of order are both possible and beneficial: ecologically, socially and psychologically. While anarchism has been influential in the development of psychology and is currently being taken up in related disciplines, with the exception of Dennis Fox's body of work, anarchism has yet to be taken seriously in contemporary psychology. Drawing on anarchist, poststructuralist and feminist theory as well as personal experience, this paper offers an introduction to anarchism as not only a public social practice but also an inner state of mind. This is offered in contrast to the state of mind which underpins the state as institution. The statist state of mind is characterised by representation over and above direct experience, an attraction to domination and control, and a continual reliance on fear. An other state of mind, necessary for and produced by anarchist(ic) social relations, is characterised by vitality (freedom–equality), non‐attachment to memory, and love. Such a state of mind, I argue, is cultivated through (spiritual) practice internally and through free, equal and loving relations with others. Such nano‐ and micro‐level processes networked together potentially result in macro‐level anarchist social relations more commonly associated with anarchist thought.     

Continuities and Discontinuities in Self-Regulatory and Self-Evaluative Processes: A Developmental Theory Relating Self and Affect

This article presents a developmental theory of the relation between self and affect. Self-discrepancy theory (Higgins, 1987) is used as a framework for considering developmental and individual differences in children's self-concepts, self-regulation, and self-evaluation. Developmental changes in children's representational capacities are described that produce developmental shifts in this self-system. Different modes of caretaker-child interaction are distinguished in terms of how features of the interaction impact psychologically on the child. The implications of these differences for children's self-system and emotional/behavioral vulnerabilities are discussed. The development of self-regulatory and self-evaluative processes are distinguished with respect to developmental continuities and discontinuities. Patterns of sex differences in socialization, conduct, and emotional problems are described to exemplify the need for distinguishing these two processes developmentally. The question is raised whether children can be socialized to maximize the positive conduct valued by society and the positive self-regard valued by individuals.     

潘菽的心理二分法与两种取向心理学

潘菽把心理分为认识活动与意向活动,两者在内容、功能及具体特征等方面都存在着明显的对立,但又在实践的基础上紧密联系,统一于人类的实践。这为回答当代科学与人文两种取向心理学对立的根源、统一的基础及途径等问题提供了一种新的视角。     

Self Psychology, Dreams and Group Psychotherapy: Working in the Playspace

This paper presents one leadership style within a self-psychological approach to working with dreams in group psychotherapy. It stresses an empathic attunement, the creation of safety, and an experience-near playful relationship. Playful is not used lightly here. It is used in the spirit of Winnicott's intermediate space where a mother suspends questions of what is real or not real and what is me and not me. Freud's analogy to a playspace forms a metaphor for the creation of a special atmosphere in a group, or for that matter in individual work as well, that encourages exploration, risk taking, and vulnerability. Working with dreams in this playspace deepens the curative process, not only for the dreamer, but for the entire group.     

Self Psychology and End of Life Pastoral Care

This paper explores salient concepts of Heinz Kohut's self psychology in relation to pastoral caregiving with dying persons and family members. Examination of a principle case study and other relevant clinical examples illumines the discussion. It is argued that the principles of Kohut's psychology can critically inform pastoral theological reflection. Strengths and limitations are considered throughout the analysis, and gestures are made toward beneficial end of life pastoral theological practices for clients and practitioners.