"THE DUNGEON OF THYSELF": The Claustrum as Pathological Container

The author discusses the claustrum as an aspect of pathological containment within inner space and its relation to Bion's (1962a, b) container—contained concept. Having outlined the early psychoanalytic conceptual foundations of claustrophobia and the claustrum, the author charts the term from its introduction by Erikson in 1937 through its divergent developmental trajectories within the conceptual vocabulary of the classical, Independent and Kleinian schools up to Meltzer's (1992) contemporary reworking. The vicissitudes of the transmission of ideas within and between these groups is stressed, Esther Bick's work being particularly highlighted as an example of a nodal intellectual influence. The claustral space within the physical or internal object body, its internal structuralisation, and the impairments in quality of psychic life of the selves that seek to inhabit such spaces, entered through intrusive projective identification, are highlighted. Developmental and psychopathological claustrum manifestations are discussed, particularly fear, separation, problems mourning and claustrophobia. A reciprocal and hierarchical avatar relation between the claustrum and the container is proposed.     

Philosophical assumptions in Freud, Jung and Bion: questions of causality

The historical development of concepts of causality in philosophy is described. Since the Enlightenment and the growth of science, exponents of the two most important concepts, determinism and teleology, have been in conflict. At the inception of psychoanalysis at the end of the nineteenth century this conflict was particularly intense. It was the cause of the first major schism in psychoanalysis between Jung and Freud. Psychoanalytic theorists have continued to disagree over this issue. Post-modernist philosophy has abolished all metaphysics and therefore called into question concepts of psychic causality. Parallel to, but uninfluenced by this development, Bion has developed a psychoanalytic conceptualization which may be seen as transcending causality. The clinical and theoretical implications of these developments are described.     

ON THE ISSUE OF RESISTANCE IN ANOREXIA

This paper considers the pervasive resistance to ‘take in’ both physical and emotional or psychic sustenance that is demonstrated by the anorexic patient. It goes on to explore the relationship between these resistances and impeded psychological growth and development. It is suggested that such resistances to ‘taking in’ serve a defensive function, in that the patient manages to maintain psychic equilibrium by limiting, modifying or even avoiding any stimuli that is perceived to be threatening. This notion is considered further in specific relation to the depressive anxieties and conflicts associated with Oedipal issues and clinical material is used to illustrate this.     

A matter of time: actual time and the production of the past

In psychoanalytic theory, space metaphors are frequently used to describe the psychic apparatus. As for time, it is traditionally invoked under the heading of timelessness of the unconscious, more aptly described as the resistance of the repressed to wearing away with time. This paper examines how the insertion of time into psychic events and structural differentiation form a single process. After looking into the parallelism between phenomenological and psychoanalytic views of time and differentiation, the author draws a distinction between two time categories: chronological versus actual. A clinical example is presented.     

THE CONSTRUCTION OF SITUATION MODELS IN NARRATIVE COMPREHENSION:

Abstract— In this article, we propose and test a model of how readers construct representations of the situations described in simple narratives the event-indexing model. According to the event-indexing model, events are the focal points of situations conveyed in narratives and are connected in memory along five dimensions time, space, protagonist, causality, and intentionality. The results of a verb-clustering task provide strong support for the event-indexing model.     

Fanon via Lacan,or: Decolonization by Psychoanalytic Means … ?

ABSTRACT

Lacanian psychoanalysis is often considered antithetical to Frantz Fanon's decolonizing political project. This paper argues, by contrast, that by exploring hitherto under-explored aspects of the Fanon-Lacan relation we are able to re-articulate many of Fanon's most crucial political insights. The paper adopts three routes of enquiry. Firstly, it investigates Fanon's earliest citations of Lacan, noting how Fanon utilizes Lacan's ideas of historically-situated forms of madness, (mis)recognition, paranoia and psychic causality. Secondly, it highlights a series of conceptual affinities that exist between the work of the two theorists including idea of sociogeny, the importance of symbolic (or social) structure, the notion of fantasy and of a social (or transindividual) unconscious. Thirdly, it provides an instructive example of how Fanon's theorizations of colonial oppression might be supplemented by means of Lacanian social theory especially in respect of how the colonized are positioned as "non-subjects" relative to the master-signifier of whiteness.     

Human time and dreaming

One characteristic of massive trauma is a persistent feeling that time is frozen, i.e., an experience impossible to integrate into a psychic reality. In this paper, the author sets out to explore the dimension of time in the psychoanalytical situation in an effort to shed light on this question. The infant acquires an immediate sense of time through the rhythm of frustration and satisfaction, and out of these encounters, a fundamental dialogue evolves. This primary dialogue is internalised and is regarded as an indispensable structure for psychic life. The child's existence is impregnated by unconscious desires or beliefs of the adult world—enigmatic messages that will constitute an unconscious source of the child's own psychic reality. Timeless desires and enigmatic messages urge on a dreaming in attempts to carry over the psychical sense of time and the implacable time of existence. When we infuse a time dimension through our dreaming and our narratives, we give shape to our timeless wishes. The psychoanalytic situation arouses the primary dialogue and an elementary experience of time. Traumatic experiences are tantamount to the absence of the primary object and thereby the death of time. Dreaming becomes an endeavour to create a psychic space, the aim of which is to restore the primary dialogue. If circumstances obliterate all hope of re-establishing the bond to the primary object, the sense of time is destroyed as well. The author concludes that the experience of time and elaboration of traumatic experiences are closely connected.     

The Analyst’s Private Space: Spontaneity,Ritual, Psychotherapeutic Action,and Self-Care

The contemplation, containing, and linking that circulate within the analyst’s private space are positioned as key to states of psychic equivalence (the melding of psychic reality and material reality) and to sustained states of unknowing, which are held to be necessary for analytic work and fantastic spontaneity. These modes of practice are considered as they relate to rituals that promote the analyst’s self care. An account of a psychotherapy with a 5-year-old electively mute girl is offered to illustrate the work undertaken in the analyst’s private space, as he seeks to build and sustain potential space and the possibilities borne through play.     

MOURNING IN THE PSYCHOANALYTIC SITUATION AND IN SHAKESPEARE'S THE TEMPEST

Recognizing that mourning builds psychic structure, the author highlights the ubiquitous and essential nature of mourning in the psychoanalytic situation. Reality testing is intimately connected to mourning and is the warp on which psychic structure is woven in the analytic situation. Reality testing necessarily involves opportunities for mourning and thus will be present in every analytic hour. The confrontation with reality is the basis for all processes of mourning, or for creating defenses against this painful experience. The author views mourning as fundamentally a transformational process, and Shakespeare's The Tempest is used to illustrate this aspect of mourning.     

Hallucinations in the psychotic state: Psychoanalysis and the neurosciences compared

In this contribution, which takes account of important findings in neuroscientific as well as psychoanalytic research, the authors explore the meaning of the deep‐going distortions of psychic functioning occurring in hallucinatory phenomena. Neuroscientific studies have established that hallucinations distort the sense of reality owing to a complex alteration in the balance between top‐down and bottom‐up brain circuits. The present authors postulate that hallucinatory phenomena represent the outcome of a psychotic's distorted use of the mind over an extended period of time. In the hallucinatory state the psychotic part of the personality uses the mind to generate auto‐induced sensations and to achieve a particular sort of regressive pleasure. In these cases, therefore, the mind is not used as an organ of knowledge or as an instrument for fostering relationships with others. The hallucinating psychotic decathects psychic (relational) reality and withdraws into a personal, bodily, and sensory space of his own. The opposing realities are not only external and internal but also psychic and sensory. Visual hallucinations could thus be said to originate from seeing with the ‘eyes’ of the mind, and auditory hallucinations from hearing with the mind's ‘ears’. In these conditions, mental functioning is restricted, cutting out the more mature functions, which are thus no longer able to assign real meaning to the surrounding world and to the subject's psychic experience. The findings of the neurosciences facilitate understanding of how, in the psychotic hallucinatory process, the mind can modify the working of a somatic organ such as the brain.     

Parenthood and parental functions as a result of the experience of parallel psychotherapy with children and parents

The concept of parenthood as defined in classical theory and later theorizations is discussed. Parenthood is defined as a transformative process, activated by the idea of having a child and by interaction with the child, through which a constellation of affective and psychic capacities is developed, promoting growth and psychic change and evolving over time. Parental functions, rather than being learnable skills, are considered as mind functions linked to character traits that cannot be split from the personality as a whole and are, as such, susceptible to improvement through psychotherapeutic work. The author illustrates this with a model of psychotherapies and parallel analyses of parents and children tested and elaborated in public and private practice, showing its therapeutic and cognitive advantages. The central thesis of the paper is that whatever the approach and working method with the parents, the therapeutic space offered encourages certain processes that are vital for the structuring of the self and the psychic growth of the child: creation of a space for the representation and emotional investment of the child; improvement in the parental functions; and identification with the therapist as a new or reactivated developmental object. Two clinical cases illustrate the parallel evolution of therapeutic relationships and of the parent‐child relationship.     

TEXTURED SPATIALITY AND THE ART OF INTERPRETATION

In the twentieth century one interpretative perspective is curiously and strikingly absent: spatiality of narrative. Philosophical thought saw fundamental ontology as founded on temporality with space as decoration. Johannine inquiry has tended to follow in philosophy's temporal footsteps. However, it is plausible to assume that New Testament writers were spatially oriented while modern interpreters have been ensconced in temporal consciousness. Furthermore, as anthropology has long recognized, conceptions of space and place are central to any culture's sense of self. The undue hermeneutic privileging of linearity and causality may have forced biblical texts into a temporal mode of reading that their original authors may not have intended. In understanding biblical worlds it is necessary to again explore spatiality. This essay will introduce textured spatiality as it applies to John 9. It will briefly review temporal thought and consciousness and explain how visual imagery is an essential component to the transmission and preservation of tradition. Textuality will also be used to tell the tale of the man born blind. Using the nature of Shabbat as a pivot, and a narrative juxtaposition of two contrasting Sabbath spaces, the paper will point to a possible Urcarnivalesque element in the chapter.     

Psychic reality in the psychoanalytic process.

The case is made for regarding psychic reality as synonymous with subjective (conscious) experience, which is inherently open to, but not reducible to, unconscious determinants. Both analyst and analysand engage in the analytic relation and interaction from the perspective of their respective psychic realities. Thus, components of the analytic relation--transference/countertransference, alliance, and real relation--are forms of psychic reality. The tensions of subjectivity and objectivity are discussed in relation to the analytic situation, especially with regard to whether the patient's or the analyst's psychic reality is to be given priority or preference. The same reality, situation, or relationship can be viewed from different perspectives and subjected to varying interpretations without any one being exclusively true or false-each may be partially true and/or partially false. The patient's recounting of his history is a part of the patient's psychic reality that intersects with a necessarily divergent account constructed by the analyst. The ensuing dialogue seeks a form of real coherence that is mutually realistic and makes realistic sense for both parties. Reliance on subjective psychic reality becomes a possible, but precarious and potentially misleading, basis for analytic understanding without other observational (verbal and behavioral) or objective data.     

Temporality in Psychosis: Loss of Lived Time in an Alien World

This article presents a model of the temporal structure of psychic life. Time is a rule-guided process. A person's psychic life, too, yields to an examination of necessary and regulated operations. To outline both the regular and the modified perception of time within psychic life, Sigmund Freud's model of the drive interaction is brought to bear on Jacques Marie Émile Lacan's understanding of psychosis. Both Freud's and Lacan's findings are explained with an eye on the temporal dimension of the psyche, temporal modifications manifested in states of psychotic delusion, and the role of time for one's meaningful engagement with the world. Psychic time is nonlinear. The future, the past, and the present must be engaged simultaneously, albeit not in the same way, to yield the sense of temporal fullness. For Freud, the cooperative functioning of the drives accounts for the sustainment of the lucid psychic life, whereas modifications in the drives’ interactions signal psychic disturbances. Lacan (1955/1993) stresses the atemporal character of the nonexistent, negated, or lost reality that pressures an individual to enter a psychotic delusion. This article makes the assumption that the psychological states in which the reckoning with time is lost are the consequences of an unsuccessful incorporation of traumatic stimuli that are caused both by outside phenomena and by the actions of an individual's inner drives. The findings of this article support the view that psychic traumas necessitate modifications to the sense of time. The findings also offer an understanding of the kinds of temporal modifications that occur in an individual's psychic life and the way in which these temporal changes lead to the experience of radical otherness that is present in some cases of psychological disturbances.     

Unlawful Entry: Male Fears of Psychic Penetration

In this paper, it is argued that males as well as females have an early experience in relation to the nursing mother of being receptive to bodily and psychic penetration. Males tend to lose access to this experience and may come to fear penetration as a threat such that a masculine sense of self is felt to be dependent on an impermeable psychic boundary that is not to be penetrated. Instead, phallicism as a fortress of emotional self-sufficiency—which the author labels the citadel complex—becomes the matrix of a subjective sense of masculinity. The multiple and combined forces of bodily development, the establishment of gender identity, and the process of separation-individuation are examined for their role in this process.

A critique of the Lacanian concept of paternal law suggests that the “law of the father” can be interpreted as a law regulating penetration. Paternal law can be viewed as a code for the establishment of an impenetrable masculinity whereby entry into an adult male psyche becomes unthinkable, “unlawful.” An impermeable bodily and psychic boundary—the ability to penetrate without the ability to be penetrated—collapses a necessary dialectical tension that may affect men's experience of sex and of love and that may shape and limit their desire.     

THE TRAINING ANALYSIS AT A TIME WHEN THEORY IS IN SHORT SUPPLY1

The author discusses the risks confronting the training analysis when original theoretical production is lacking. In his view, little progress has been made since Freud's time in establishing a general science of the psyche based on Freud's interpretive method. What has been transmitted is stated to be not Freud's method of discovery but the knowledge thereby produced, which has been handed down in the form of doctrines, defined as theory presented as psychic fact. Hence analyses tend to apply theories rather than to discover unconsciouses. Some of today's most common interpretational aberrations are described, and the author shows the powerful suggestive effect on patients of using doctrines as metaphors of psychic life. Where such a training analysis is reinforced by a like form of theoretical teaching and supervision, candidates may uncritically assimilate the relevant theory. The author uses his concept of the reality‐providing circuit to show how belief in a doctrine imparted by the training analysis makes that doctrine appear as the ideological basis of psychoanalytic knowledge. He finally notes that, theories being essentially heuristic instruments and not bodies of acquired information, the consequence of the current dearth of theories, which have degenerated into doctrines, is that the training analysis itself has come to constitute the theory of training in many institutes.     

Intentional Contents and Self-Control

Conventional research programs adopt efficient cause as a metaphor for how mental events affect behavior. Such theory-constitutive metaphors usefully restrict the purview of research programs, to define the space of possibilities. However, conventional research programs have not yet offered a plausible account of how intentional contents control action, and such an account may be beyond the range of its theoretical possibilities. Circular causality supplies a more inclusive metaphor for how mental events might control behavior. Circular causality perpetuates dynamic structures in time. Mental contents are seen as emergent dynamic constraints perpetuated in time and vertically coupled across their multiple timescales. Intentional contents are accommodated as extraordinary boundary conditions (constraints) that evolve on timescales longer than those of motor coordination (Kugler & Turvey, 1987). Intentional contents, on their longer timescales, are thus available to control embodied processes on shorter timescales. One key assumption-that constraints are vertically coupled in time-is motivated empirically by correlated noise, long-range correlations in the background variability of measured laboratory performances.     

The Integrated Therapy of Family Members—A Case Report

Winnicott's concept of the “transitional space” is used in an effort to develop a conceptual unity between intra- and interpersonal dynamics. It is proposed that in their work together, the members of a therapy group develop a shared psychic “group space” derivative from the interaction of the “transitional space” of each, and within which the actual interpersonal transactions and influences take place. Possible underlying bases for such a theoretical concept are considered, as well as its implications for group therapy.     

The hysterical organization

The term hysteria has been used in the history of the psychoanalytical movement to describe a large variety of psychic modalities. What is the common denominator of the hysterias? The author suggests that ambivalence in relation to penetration in its passive form (vaginal desire), in its pregenital and genital valences, constitutes the essence of hysteria. It seems that the issue of hysteria thus configured finds its best resolution in the fantasy of an incorporeal penetration, which leads to orgasm, and spares one from the anxiety of destruction to the internal space as well as from the anxiety of guilt following the hoped for climax. The author is attempting to discern, by means of two case studies, how disembodied penetration, depending on whether it is fantasized or delusional, constitutes a solution, neurotic or psychotic respectively, to the issue of hysteria: the private theatre in neurosis, as well as the inhabited and influenced mind in psychosis (delusion of control), act as psychic figurations of vagina.     

The Individuation Process in Post-Modernity

C. G. Jung defined individuation as the process of differentiation from the general collective psychology—from the norms and the values of the society in which the individual is immersed. Accordingly, individuation occurs in relation to the culture of the time and the zeitgeist. During the second half of life, the process, according to Jung, takes the shape of a lifetime dynamic dialogue between the ego and the unconscious contents, aiming to reach psychic completeness. One of the participants in this dialogue is the ego, and since the ego necessarily develops inside a culture, this part of the individuation process also occurs in relation to the culture of the time. We are now fully immersed in post-modernity, and the zeitgeist is represented by the society of technology. In relation to this totally new scenario, do we still deal with the same individuation process described by Jung? How many of our patients confront themselves with the Self and its symbols, stepping toward some kind of psychic totality? This article hints at different forms of individuation reflective of our post-modern technologically dominated times, and it touches upon the concept of the end of meaning and the “death of God.” Considering this epochal passage, we might be compelled to outline a further form of individuation: that of a conscious revolt of the ego toward its basic ingredients (will to power, primary narcissism, and need of identity) and toward the old image of the Self, so similar to that God that should be dead.