From relation to the field: Modes of unconscious fantasy elaborations1

Abstract

Relational and field theories have much in common, despite divergent foundations. In this paper, several areas of divergence are selected, including the structure of the field as a relational matrix or as an unconscious joint fantasy of the couple; the fate and form of insight; and the nature of the unconscious as relational or ubiquitous. Differences in cognitive and attentional sets are identified and linked to different modes of insight. Using a clinical vignette, these divergences will be illustrated with an attempt to compare and contrast the two approaches through a discussion of how each lens highlights, expands, or forecloses different features of the analytic process. A mode of conceiving the unconscious as unstructured and multiple in potential is offered to reconcile divergent assumptions in therapeutic action. A consideration of Sandor Ferenczi’s clinical emphasis on relaxed technique, elasticity, and especially mutuality suggests that he would have been a field theorist were he among us today.     

Further developments of the concept of fantasy

After the Isaacs' seminal work on the nature and function of unconscious phantasy (1948), several authors (mostly in the British Society) have reflected on the topic and tried to extend the concept of fantasy. In this paper I shall examine the contributions of Winnicott, Gaddini, Joseph and Anne Marie Sandler that aim at broadening this psychoanalytic concept. The authors that I have considered share a focus mostly on the early stages of child development. Both Winnicott and Gaddini belong to a line of thinking that explores the vicissitudes of the primary emotional development of the infantile self (in the mother‐infant relationship) involving the earliest processes of holding and bodily and kinaesthetic fantasy that form the bodily integrity of the person. The Sandlers focused mostly on the concept of the past unconscious understood as a place of primitive vicissitudes with a deficit in figuration where the process of repression is missing. The present unconscious phantasy (that is located in the here and now) has the function of rendering the past unconscious phantasy partly accessible; otherwise it would remain unknowable.     

Unconscious fantasy (or phantasy) as clinical concept

A clinical phenomenology of the concept ‘unconscious fantasy’ attempts to describe it from a ‘bottom‐up’ perspective, that is, from the immediate experience of the analyst working in session. Articles of psychoanalytic authors from different persuasions are reviewed, which taken as a whole would shed some light on how the concept of unconscious fantasy takes shape in the analyst's mind during the session with the patient. A clinical phenomenology in three steps is described. Each step is illustrated by clinical material. Current controversies around the concept of unconscious fantasy (or phantasy) are still trapped in the discussion about if and how they are really unconscious. The strategy to describe from a ‘bottom‐up’ perspective the process of how the analyst's mind embraces the idea that an emerging phenomenon in the relationship with the patient can be defined as ‘unconscious fantasy’, allows us to elude the question as to whether or not we believe that unconscious fantasies exist at all, since we are neither required to assert or deny such a prior existence in order to describe the process of elaboration which, in the end, does formulate a fantasy as fantasy.     

The unconscious

A discussion of the unconscious leads naturally to Freud and to a theory on subjectivity we may designate as de-centred. The unconscious reminds us that not only do we not know ourselves. In the core of our subjectivity, we have to acknowledge the notion of otherness. Re-reading Freud's text, The Unconscious, from 1915, the current author emphasises the character and function of the unconscious as radically different from what we know about conscious processes. This allows for the concept of the preconscious, which the author links to Winnicott's intermediary area and Green's tertiary processes. Taking as point of departure Freud's differentiation of word presentation and thing presentation, the author points to Freud's introduction of the term thing-cathexies of the object as designating the primal psychic representation. The Freudian perspective is broadened, encompassing the notion of otherness as discussed by Laplanche and Aulagnier. Concluding the paper, the author draws some implications for psychoanalytic technique, focusing especially on transference.     

Unconscious fantasy in context: The work of Jacob A. Arlow

For Jacob A. Arlow, understanding unconscious fantasies was central to his clinical work. These fantasies are to be found at the core of those eruptions that break without warning into our ordinary lives, whether in the form of hysterical symptoms, daydreams or nightmares. What, however, could an unconscious fantasy be on a theoretical level, beyond a vehicle for discharge? Although partly unconscious, such fantasies are sometimes composed of fixed verbal content with a high degree of internal organisation. Unconscious fantasies therefore pose many challenges to understanding.     

The screen memory and the act of remembering

Screen memories, seen by Freud, Greenacre and other analysts of a past generation as a key source of data for the reconstruction of psychic and historical reality, have been relatively neglected in contemporary analysis. A fresh look shows that these durable, constant memories have a dual relation to childhood experience: they memorialize both a specific organization of trauma, wish and defense, and a private childhood act of remembering. Close attention to the screen memory itself and the context in which it appears indicates that both aspects of screen memory have meaning for the individual and are represented in fantasy. Both currents of meaning can be seen in a literary screen memory and in the clinical situation, where both play out in transference and countertransference.     

Substantive unconscious and adjective unconscious: the contribution of Wilfred Bion

The author first provides her readers with a brief summary of some of Freud's ideas, as found throughout his work, on the notion of 'unconscious'. The notion of unconscious as noun is contrasted to the idea of unconscious as adjective, this latter being proposed as a quality, or a state, ever temporary, dynamic, and subject to the constant changes going on in the individual's internal psychic world, as well as to external conditions. After presenting some considerations, the author then contrasts the Kleinian model of the mind to the Freudian, and Wilfred Bion's contribution is discussed at some length. Within Bion's conception of psychic functioning, the model of 'dream' is highlighted and, in this regard, clarifications are sought regarding Bion's view of the unconscious. To conclude, a brief and superficial approximation to the work of Carl Jung is touched upon, although the author admits to knowing little of Jung's positions.     

Sex, shame and the transcendent function: the function of fantasy in self development

This paper explores a developmental approach to the sense of self-agency and to its influence on conscious and unconscious fantasy. I suggest that the emerging sense of self-agency offers an over-arching framework for our understanding of the nature and function of fantasy. In this context, intrusive and compulsive sexual fantasies which a person experiences as perverted and shameful, can be seen to serve differing psychic purposes, depending on the level of self-agency which is predominant. The fantasies can serve both as warning signals of the dangers of relationship and as opportunities for the mind to reflect on its own processes. Differing psychodynamic theories of fantasy are examined in terms of the developmental sense of self-agency that they represent.     

Medical student dreams about medical school: The unconscious developmental process of becoming a physician

This paper is a report on a collection of almost four hundred dreams of medical students and postgraduate trainees with the manifest content about medical training. It is a unique dream collection from a defined population that experiences a developmental sequence of observable, reality events. The reality events appear in the manifest content of the dreams along with their symbolic alterations. The dreams are used as a psychodynamic database. The data may illustrate which reality experiences seem psychologically formative, their emotional developmental sequences and their specific emotional content. This is a pilot project exploring whether dream material collected from a discrete task group might give information about a group's emotional adaptation. The dreams seem to show an unconscious developmental process in response to medical training and becoming a physician that unfolds in overlapping stages as trainees learn to master skills and tolerate care-giving responsibility for human life. A progressive, unconscious hero-healer fantasy seems to form. It becomes elaborated in masochistic and then sadistic fantasies. These fantasies are evoked by, and used as a defense against, inevitable but painful anxieties of emotional adaptation to medical education experiences.     

无意识信息的刺激表征及其时间特性

无意识信息是否存在刺激表征有待解决。实验采用字母Flanker任务, 通过目标和flanker在刺激水平和反应水平上的冲突效应, 重点考察阈下flanker在刺激水平的表征。在相同的实验设计下, flanker可觉察时(实验1A), 观察到经典的刺激冲突效应和反应冲突效应; 而flanker无意识时(实验1B), 重复了反应冲突效应, 却观察到刺激冲突效应发生反转, 提示了无意识信息的反应加工及刺激加工。实验2采用符号材料促使刺激−反应的自动联结, 减少刺激−反应规则的难度, 结果重复了实验1B的发现--无意识信息引起反转的刺激冲突。刺激冲突下反转效应的一致结果表明无意识信息的刺激表征影响了认知加工。实验3考察这种影响在时间进程上的特点。无意识刺激表征的影响随反应时变化：在快速反应中观察到刺激冲突效应, 之后该效应发生反转且反转量随反应时增加而增大。相反, 无意识反应表征的影响在不同反应时下保持稳定。以上结果提供了无意识信息存在刺激表征的行为学证据并揭示了其时间特性, 提供了无意识领域中不一致研究结果的整合思路。     

The unconscious and consciousness of the memory: A contribution from neuroscience

Abstract

By integrating data from general psychology and perinatal clinical psychology with neuroscience and psychoanalysis, the author discusses the relations between memory and consciousness, the aim being a unitary definition of the concept of unconscious. Nobody has a brain that can be the same as any other person's: the biology of memory lies in neural networks that have been constructed in the brain of that specific person by their experience. From the fetal stage, each brain progressively learns its own individual functions during its relational neuropsychic development. The author underlines how the continuous emotional biological work of the brain, together with a person's entire relational life, produces the construction of the whole functional and individual mindbrain. The whole construction is memory and this is unconscious; indeed it may be the true unconscious. From the continuous silent work of the mindbrain of a person, some forms of conscious level may emerge in his individual's subjectivity: some functioning of mindbrain makes what an individual person can consciously remember. The unconscious is only what appears in some form in an analyst's consciousness, at some specific moment in his relationship with a patient, and which the analyst translates into some form of his verbal interpretation.     

Reflexive theories of consciousness and unconscious perception

A core commitment of the reflexive theory of consciousness is that conscious states are themselves necessarily the contents of mental states. The strongest argument for this claim—the necessity of inner-content for consciousness—is the argument from unconscious perception. According to this argument, we find evidence for the necessity claim from cases of alleged unconscious perception, the most well-known and widely discussed of these being blindsight. However, the reflexive theory cannot partake in this argument and therefore, must rely on at least one of the other arguments for the necessity claim. These arguments are significantly less convincing than the argument from unconscious perception, and thus the reflexive theory is left in a dialectically weak position.     

The alienness of the unconscious: on Laplanche's theory of seduction

In this paper the author uses a clinical example as a focus for an exploration of his thesis that the parent is the 'other' who implants his or her unconscious message into the child by means of seduction. As the other is alien, the unconscious of the child cannot any longer be considered the centre of the person but is decentred by the implanted alienness. The author draws on Laplanche's seduction theory to argue that the unconscious message of seduction by the other is exclusively sexual and that it cannot be translated nor symbolized because an interpretative system shared by subject and object is lacking. The decentred alterity of the unconscious allows for comparison with a third object and hence a structural triangulation of the mind which is a prerequisite for symbolization. The role of the analyst in permitting a transference enactment and so facilitating the beginning of sexual symbolization is discussed in relation to the clinical example given at the start of the paper.     

The social unconscious in clinical work

An analyst who is unaware of the constraints of social facts and forces will be insensitive to their unconscious recreation within therapeutic situations, and unable to provide space for patients to imagine how their identities have been formed at particular social and political junctures. The concepts of the social unconscious and of equivalence are defined and located within the traditions of Group Analysis and British Object Relations Theory. A model of maturity is outlined, the central element of which is the willingness and ability to take the role of citizen. These ideas are illustrated with clinical vignettes from psychoanalysis and group analysis.     

The analytic initiation: the effect of the archetype of initiation on the personal unconscious

The author proposes the term 'analytic initiation1' to describe a rite of passage from childhood to adult life effected by psychotherapy. He suggests this passage is based upon a personal regression within the embrace of an archetypal symbolic process. Archetypal symbols orientate the analysand towards the transformative potential of a regressive experience. They also contain him as he separates from parental complexes and tolerates their dissolution. The analysand's growth depends on his submitting to an intrapsychic and interpersonal experience of the initiatory process with its attending regression. Correspondingly, it relies on the analyst being available for both the personal and impersonal transference/countertransference interaction. Over time, the analysand's participation in this process brings his ego in greater relationship to the Self.
The most important outcome of a successfully constellated analytic initiation is not the dissolution of a group of complexes. Rather, it is the establishment of a symbolic process that allows the individual to continue to evolve. The author supports his findings with a critical review of Jung's writings on initiation and additional case material.