The observing ego as voyeur

A resistance to self-observation and self-reflection is discussed in which there is a perversion of the observing ego. The observing ego has been unconsciously recruited in the service of enacting an unconscious fantasy: the fantasy of being an excited observer of a primal scene who is punished for making forbidden observations. This voyeuristic observing ego is pathologically enmeshed in a love triangle with the patient's seductive superego (i.e. identification with the desired but unfaithful parent) and with the patient's punitive superego (i.e. identification with the rivalrous parent). This unconscious scenario is played out in the clinical situation as the patient unreflectively cycles through phases of denial (i.e. self-seduction) and moral masochism (i.e. self-betrayal). A case study illustrates how humor may be employed to free the observing ego from being enthralled by a perverse superego. Humor may unconsciously enable a rebellious attitude toward the omnipotent sadism of a perversely oppressive superego and thus enable the observing ego to break free from its pathological enmeshment.     

The primal scene in cross-species and cross-cultural perspectives

A review of cross-species and cross-cultural research suggests that, throughout most of human behavioral evolution, children may have been enlightened as to the facts of life by observing parental intercourse and then imitating it in sexual rehearsal play in the context of a continuously rising curve of sexual desire and sexual knowledge throughout childhood. Concealment of the primal scene and prohibition of cross-generational, bisexual, and 'polymorphously perverse' childhood sex play may be of relatively recent origin in human cultural evolution, buttressed by the instillation of culturally acquired sexual disgust in sexually conservative cultures. Looking at the primal scene in cross-species and cross-cultural perspectives utilizing the adaptationist framework of contemporary evolutionary biology can challenge normative assumptions that may still be embedded in psychoanalytic theories of species-wide psychosexual development.     

The reality of the other: Dreaming of the analyst1

The author discusses the obstacles to symbolization encountered when the analyst appears in the first dream of an analysis: the reality of the other is represented through the seeming recognition of the person of the analyst, who is portrayed in undisguised form. The interpretation of this first dream gives rise to reflections on the meaning of the other’s reality in analysis: precisely this realistic representation indicates that the function of the other in the construction of the psychic world has been abolished. An analogous phenomenon is observed in the countertransference, as the analyst’s mental processes are occluded by an exclusively self‐generated interpretation of the patient’s psychic world. For the analyst too, the reality of the other proves not to play a significant part in the construction of her interpretation. A ‘turning‐point’ dream after five years bears witness to the power of the transforming function performed by the other throughout the analysis, by way of the representation of characters who stand for the necessary presence of a third party in the construction of a personal psychic reality. The author examines the mutual denial of the other’s otherness, as expressed by the vicissitudes of the transference and countertransference between analyst and patient, otherness being experienced as a disturbance of self‐sufficient narcissistic functioning. The paper ends with an analysis of the transformations that took place in the analytic relationship.     

The primal scene and symbol formation

This article discusses the meaning of the primal scene for symbol formation by exploring its way of processing in a child's play. The author questions the notion that a sadomasochistic way of processing is the only possible one. A model of an alternative mode of processing is being presented. It is suggested that both ways of processing intertwine in the “fabric of life” (D. Laub). Two clinical vignettes, one from an analytic child psychotherapy and the other from the analysis of a 30 year‐old female patient, illustrate how the primal scene is being played out in the form of a terzet. The author explores whether the sadomasochistic way of processing actually precedes the “primal scene as a terzet”. She discusses if it could even be regarded as a precondition for the formation of the latter or, alternatively, if the “combined parent‐figure” gives rise to ways of processing. The question is being left open. Finally, it is shown how both modes of experiencing the primal scene underlie the discoursive and presentative symbol formation, respectively.     

GRADIVA: FREUD,FETISHISM, AND POMPEIAN FANTASY

This paper is a critical reconsideration of Freud's analysis (1907) of Wilhelm Jensen's novella Gradiva: A Pompeian Fantasy (1903). Freud's interest was aroused by the parallels between Jensen's presentation of dreams and Freud's model of dream formation just published in The Interpretation of Dreams (1900). Freud also acclaims Jensen's presentation of the formation and “cure” of his protagonist's delusion about a marble bas‐relief of a woman walking. This paper argues for the centrality of the phenomenon of fetishism, briefly considered but excluded from Freud's analysis. The fantasy of Gradiva as “the necessary conditions for loving” (Freud 1910, pp. 165–166) is also a key thesis of the essay, which makes use of the newly translated Freud–Jensen correspondence contained in this article's Appendix.     

Clinical notes on a case of transvestism in a child

This clinical presentation describes the therapeutic process of a 5-year-old male child presenting as a main symptom quasi-delusional feminine enactments starting at an early age, which persisted for most of his five-year treatment. This symptom was understood in terms of an attempt at restitution, itself the result of being confronted with an autistic structure stemming from a series of traumatic incidents during the oral phase: his mother's pregnancy, abortion, depression and subsequent three-month absence at the end of his first year of life. The clinical material, drawings included, illustrates the interplay of oral, anal and phallic levels, with enactment predominant in sessions. The oral traumatic situation initially led to anal-manic play, then to quasi-delusional female personifications in sessions, later surfacing as an annihilating 'black hole'. All the above issued into a broad enacted phallic-genital unfolding that dramatised an oral-genital primal scene, in the course of which he managed to structure his male identity. Near the end of the analytic process the analysand reworked the 'stages' of the link to the analyst. To end, based on the clinical material, the respective participation of the early and the late Oedipus complex is examined.     

The hero, the anima and the claustrum: anality and idealization

Joe Redfearn's (1979) classic paper 'The captive, the treasure, the hero and the anal stage of development' is recognized as seminal to the development of Jungian thought about anality, particularly its integration with mainstream (Freudian, Kleinian) psychoanalytic perspectives. This paper develops such an approach through drawing on contributions from Meltzer, Green, Bion, Chasseguet-Smirgel and Kernberg. More specifically, it is argued that over-investment in hero and anima archetypal configurations may represent an attempt to replace the resource of the internal parental couple that, at the level of unconscious phantasy, has been destroyed by the aggrieved child's attack on the primal scene. Unless this usually dissociated sadism can be integrated, the creative epistemophilic instinct may remain blunted, giving rise, through projective identification, to the adoption of a pseudo-adult identity based on appropriation or assertion. This in turn may lead to manic attempts to reach authentic ('animating') experience through the (often erotized) excitement of heroic endeavour. Consideration of both Redfearn's and the author's own clinical material demonstrates how close attention to process as well as content is fundamental to revealing and addressing such likely-to-be dissociated scenarios.     

Experience of traumatic events and personal myths of birth

ABSTRACT

Focusing on the analysis of a clinical case, this article studies the manner in which certain traumatic events can induce some individuals to produce auto-traumatic processes. In parallel, it demonstrates how the foundations of a subject’s origins can, at an early stage, find themselves undermined by an environment that does not recognise the subject, and that sends out messages that seem to exclude him or her from their filiation. What can follow is a partial breakdown in the ideation of origins that leads some individuals to create a personal myth of birth. This myth, that borrows some elements from collective myths, can to some extent substitute itself for the representation of filiation. This process will be differentiated here from delusional phenomena, or the ‘sexual theories of children’. This article also demonstrates the important role of the analysis of ‘anxiety dreams’ in these traumatic configurations: this analysis has the power to bring to light the different conflicting elements with which the ego identifies, so as to put an end to the auto-traumatic process, as well as giving clues for lifting the amnesia regarding a childhood personal myth of birth. Under these conditions ‘acts of birth’ can become inscribed into the analysis.     

Elements of the Oedipus complex: A Kleinian account1

The author discusses and illustrates the place in current Kleinian practice of the analysis of the Oedipus complex. He outlines the development of the concept of the Oedipus complex by Freud and by Klein and later writers in the Kleinian tradition. Because the child's exclusion from his parents' sexual relationship represents such a fundamental aspect of reality for the child, analysis of the patient's responses to the oedipal situation constitutes the central task of analysis. Despite the Oedipus complex being in this way central, it is sometimes hard to discern because what is most visible are the patient's defensive responses to the oedipal situation. The emergence of meaning in analysis is often understood unconsciously as the product of the parental intercourse, represented by the work of the patient with the analyst, or of the analyst's or the patient's mind. The analysis of the patient's characteristic reactions to moments of meaningfulness in analysis is therefore an especially fruitful focus for the analysis of the Oedipus complex. The author illustrates these ideas by three clinical examples, from a 3½‐year‐old child, a borderline psychotic patient and a more neurotic patient.     

'A father is being beaten': constructions in the analysis of some male patients

I will suggest that the phantasy of 'a father is being beaten' and its transformations emerges for certain male patients as a result of the work of analysis and becomes a potential appropriation of the (symbolic) father. The symbolic beating of the father takes place at the threshold between an anal-sadistic organization and the oedipal situation. The phantasy of the 'father being beaten' does not necessarily mean that it is the father who is explicitly being beaten. It is a construction derived from the free associations and dreams, in the analytic encounter, reached through the work of interpretation. Detailed material of sessions of the five times a week analysis of one of my patients will be presented. This will be contrasted with material from four other analyses of male patients where the 'father being beaten' phantasy was not achieved. The common feature in all these other configurations is a foreclosure in the relationship to the father and a lack of an internalization of the paternal function as a symbolic capacity. It is my suggestion that this absence of the father in its symbolic function is then sexualized in a fusion between life and death drives. A final contrasting example is derived from Karl Abraham's classic paper detailing the analysis of a patient where one can interpret a dream as expressing 'a father is being beaten' phantasy; however the dream's repetitive nature and its links with a current dream in the analysis points out to a lack of differentiation between the sexes and an anal-sadistic organization.     

Wendy's Story: analytic perspectives on J. M. Barrie's Peter and Wendy

This essay is a study of Peter and Wendy, J. M. Barrie's 1911 novel based on his 1904 play Peter Pan. Utilizing Jungian and Kleinian theory, the tale is treated as an expression of Wendy's psyche in transformation, tracking her passage into puberty and the transition from omnipotent narcissism towards depressive concern which accompanied her differentiation from idealized identification with her mother. The resultant changes in Wendy's parental imagos are given particular emphasis, especially the moves towards the integration of her split paternal imago, symbolized by Peter Pan and Captain Hook. This enables Wendy's fuller engagement with the Oedipus situation, resulting in her assimilation of unconscious aspects of the instinctual feminine. In turn, she opens to a conception of parental intercourse which is more reality orientated and allows an internal sense of coupledom vital for her own capacity to form adult relationships.     

The screen function of unconscious fantasy

Although being a fundamental concept in psychoanalysis, fantasy is an ambiguous term. It covers a vast field of conscious and unconscious phenomena, from daydreaming, the manifest narration of the patient’s world of imagination to unconscious fantasy and primal fantasy. Further, it introduces the delicate alternatives of imaginary versus real, subject versus object and internal versus external. Following Freud’s reflections on the ambiguity of fantasy, we arrive at an idea introduced by Freud himself, but elaborated years later by Lacan. Fantasy, accordingly, is seen as a screen which both reveals and conceals. Our aim is to demonstrate, theoretical as well as clinical, how unconscious fantasy serves as a window into not only repressed wishes and conflicts, but also the most primary scenes where the subject may not even have a specific place. Simultaneously, it is the site of protection and defence, including projection and denial, but also repetition of what we will call the identical. A clinical case will be presented to illustrate our theoretical ideas and their clinical implications.     

The aim of psychoanalysis

The changing aims of psychoanalysis are discussed with reference to Money-Kyrle's paper on the subject. The theory of dammed-up libido, the theory of moral conflict and the theory of misrepresentations and perversion of reality which he described, all imply different aims. It is argued that, in addition, the theory of projective identification leads to a radical change in the aim of treatment which can now be formulated in terms of helping the patient regain lost parts of the self.