Why perversion?: False love and the perverse pact1

In this paper, the author works with the awareness that perversion is a socially, historically and theologically loaded term, at the same time as it may be the latest frontier in psychoanalysis, both clinically, and in relation to contemporary art and culture which emphasize the perverse. Positioning itself against tendencies to deny the existence of a category of perversion or, inversely, to abuse it for the power that accrues from the act of diagnosing, she also points to other liabilities in the history of the treatment of this term, such as the narrowing down of perversion to the exclusively sexual domain, or, alternatively, the overextension of it to polymorphously erotic practices that enhance sexual excitement. The paradoxes of perversion and the difficulties of distinguishing the perverse from the non‐perverse are addressed. The case is also made that, in order to understand perversion, one must unlink it from the narrow notion of sexual practice and see what is involved on a deeper level an approach initiated when psychoanalysis turned to perversion as a defense against psychotic anxieties, and began considering the necessary place of perversion in the transference countertransference. Two features common to both sexual and non‐sexual perverse relations are the seductive and bribing aspects of perversion, and its means‐ends reversal. Perversion is a haven for the disguising of hatred and suspicion as excitement and (false) love. Displaced child and beating father, entitled child and seductive mother, are both prototypes of psychoanalytic refiection on parents who excite, deceive and corrupt their children and establish perverse pacts with them. The notion of the perverse pact is foregrounded in Alice's analysis, where first the resurrection and then the dismantling of such a pact were effected through various analytic means.     

Conscience as the Reappearance of the Other in Self-Experience: On Using the Concepts Superego and Conscience in Self Psychology

Many self-psychologically oriented psychoanalysts regard the traditional psychoanalytic construct of a psychic authority situated above the ego as a reification of a relational process and as such no longer relevant. The isolated view of the superego fails to recognize the dynamic, nonlinear nature of the therapeutic relationship in an inter-subjective context. Conscience as an aspect of the superego can, along with the introspective judgment of one's own actions, be embedded in the self so as to become an internal guideline for the necessary personal decisions of social life. Conscience is, among other things, what gives us the courage of our convictions.     

Spitting,kicking and stripping: technical difficulties encountered in the treatment of deprived children

The technical difficulties posed for the child psychotherapist working with children who have themselves experienced violence and abuse are addressed. A distinction is drawn between violence in the service of communicating about such experiences and violence that arises from more perverse aspects of the patient. The therapist's need to pay close attention to his counter-transference is emphasized. From an example of a single session we see the therapist's struggle to receive the communicative aspects of extreme acting-out behaviour at the same time as creating a safe setting in which thinking can take place.     

Crisis and the Emergence of Charismatic Leadership in Groups: An Experimental Investigation1

Existing models of transformational change often highlight the charismatic attributes of leaders. Few approaches focus on the social preconditions which allow charismatic leadership processes to unfold. This research explores the notion that crisis is important to the emergence of charismatic leadership. The findings of a laboratory study indicate that crises foster the emergence of charismatic leaders who are then rated as more effective than group leaders who emerge in noncrisis situations. The implications for current conceptualizations of charismatic leadership processes and their role in frame-breaking organizational changes are discussed.     

Superego transformations through the analyst's capacity for reverie

The author discusses the application of certain Kleinian and Bionian principles to psychoanalytic work with patients who suffer from symptoms arising out of pathological superego functioning. Clinical vignettes are presented to demonstrate how the analyst's willingness to employ reverie, and to move from conviction-based interpretations to more open and tentative ones, can help such patients to change maladaptive behavioral patterns that may have stemmed from early interactions with an unavailable or nonreceptive Other.     

THE COUNTERTRANSFERENCE: EROTIC,EROTISED AND PERVERSE3

The author begins by drawing attention to the dearth of psychoanalytic theory on the sexual countertransference, which he attributes largely to embarrassment associated with the personal superego and to fear of censure by the psychoanalytic community. After a review of the relevant literature, he points out that the term ‘countertransference’ arose in the context of misbehaviour by the early analysts and that the countertransference was originally seen as something to be controlled and suppressed, partly for the sake of the reputation of psychoanalysis. Theoretical and normative reasons are adduced for the disappearance of sexuality from psychoanalytic scenarios, and the wish for sexual contact with patients is discussed. While it may be deemed perfectly normal for an analyst to have erotic feelings towards patients of either sex, psychopathology is, in the author's view, involved only if he acts out. Clinical illustrations are given of manifestations of the sexual countertransference in its erotic, erotised and perverse forms, which the author considers it important to distinguish. He concludes that the relative absence of theory on the subject means that not enough clinical use is made of the sexual countertransference, which he sees as of great potential value to therapist and patient alike.     

The unconscious in pastoral psychology: a rabbinic perspective

The present essay reviews the rabbinic theology of person as it has been outlined within the corpus of talmudic and rabbinic literature. Concepts such as libido, id, and superego are located in the rabbinic notions ofyezer harah andyezer tov (evil impulse and good impulse). Sexuality, as a paradigm of the Divine-human encounter, is explored in rabbinic and kabbalistic literature, and a model of transference is analyzed. Furthermore, a comparison is examined between rabbinic exegesis and psychoanalytic interpretation. It is suggested that the pastoral counselor may develop a theologically more authentic orientation to pastoral therapy by reflecting upon its origins in rabbinic thought.     

Nebenwirkungen bei psychoanalytisch orientierten Therapien

Freud discovered that psychoanalysis is potentially a dangerous method consisting of multiple explosive elements. But what are the risks and where can they be found? The author describes the possible side effects of psychodynamic therapy, such as dependency on the therapist, avoidance of personal duties, fixation on problems, increased feelings of inferiority and difficulties in social relationships. He shows how these effects are connected with basic psychoanalytic techniques, such as free association, abstinence, interpretation and easing of the burden of the superego. Only if the therapist knows about such unwanted effects will he be able to identify them in time and be able to inform the patients as is obligatory according to current legal practice.     

Individual needs and charismatic promises

Using psychoanalytic theory, the author explains how a woman came to devote herself to a man's group that conceived of itself as the New Kingdom of God. He refers to notes from counseling sessions with the woman, Jane, and to excerpts from the book,T, which is an autobiography of the group's leader, Thomas. The author compares their ego profiles as measured on ego assessment scales and argues that this allows us to see how Thomas gained his charismatic status.     

The superego, narcissism and Great Expectations

The author notes that the concepts of the superego and narcissism were linked at conception and that superego pathology may be seen as a determining factor in the formation of a narcissistic disorder; thus an examination of the superego can function as a 'biopsy', indicating the condition of the personality as a whole. Charles Dickens's novel Great Expectations is presented as a penetrating exploration of these themes and it is argued that in Pip, the central character, Dickens provides a perceptive study of the history of a narcissistic condition. Other key figures in the book are understood as superego representations and, as such, integral to the vicissitudes of Pip's development. In particular, the lawyer Jaggers is considered as an illustration of Bion's notion of the 'ego-destructive superego'. In the course of the paper, the author suggests that Great Expectations affirms the psychoanalytic understanding that emotional growth and some recovery from narcissistic difficulties necessarily take place alongside modification of the superego, allowing for responsible knowledge of the state of the object and the possibility of realistic reparation.     

Charismatic Leadership and Cooperation in Social Dilemmas: A Matter of Transforming Motives?1

The present experiment examined whether leaders high in charisma are able to motivate decision‐makers to cooperate more in a public goods dilemma. On the basis of charismatic leadership theories, it was expected that a charismatic leader would be able to transform people's motives beyond self‐interest, consequently increasing cooperation. This transformation effect was expected to occur among individuals aimed at maximizing their own self‐interest (i.e., pro‐selfs), but not among those aimed at maximizing joint or collective outcomes (i.e., pro‐socials). Furthermore, leader's charisma was experimentally manipulated by means of describing the leader as either self‐sacrificing or benefiting. The results revealed that self‐sacrificing leaders, contrary to benefiting leaders, were perceived as more charismatic and were able to motivate decision‐makers to cooperate more. The latter effect appeared to be more pronounced among pro‐selfs rather than pro‐socials, as such supporting the transformational idea of charismatic leaders. Further results showed that this behavioral effect was mediated by perceptions of legitimacy. The meaning and conception of charismatic leadership in decision‐making situations are discussed by using insights from the social dilemma and charismatic leadership literature.     

Freud and Klein in The Lion King

This paper is presented as a potential teaching resource for those starting out in their psychoanalytic understanding, whether aiming at clinical work or the academic study of psychoanalytic ideas. Some central ideas from Freud and Klein are illustrated and illuminated in an accessible way using the Disney film The Lion King. Key elements from the film are used to bring to life concepts such as infantile omnipotence, manic defences, Oedipal conflict, persecutory guilt, destructive envy, the superego, reparation and mourning. The story of Simba is taken as demonstrating universal struggles to overcome Oedipal rivalry and destructive envy in order to reach maturity.     

Murdered father; dead father: Revisiting the Oedipus complex1

This paper recovers the notion of the sacrifice of sexuality as the central, tragic, element of the oedipal structure. This notion has been largely abandoned in the psychoanalytic literature that has tended to reduce the oedipal structure to processes of exclusion. The paper traces the development of the theoretical and clinical transformations of Freud ’s ideas on the role of the father and suggests that they allow us to more fully comprehend the Oedipus complex proposed by Freud. A paradox is explored: the killing of the father is, in Freud ’s view, the requirement for the creation of the social order which, from then on, prohibits all killings. The father, however, has to be killed metaphorically only, as the actual exclusion of the father lies at the origin of so many psychopathologies from violence to the psychoses and perversions. The paper analyses the fundamental asymmetry that is present in the Oedipal structure and suggests that the three elements of the oedipal triangle constitute the law (of the dead father, that institutes the sacrifice of sexuality), desire (for the lost object) and identification (with both father and mother). Two clinical examples are discussed. In the first, one can identify a perverse structure in which the father has been murdered; in the second, there is a progressive construction of the dead (symbolic) father in the analytic process.     

The psychoanalyst's normal and pathological superegos

The first section of the paper explores a number of differing views regarding the concept of the superego, essentially in terms of its formation and its functions. Two broad theories of superego development, both of which were introduced by Freud, are described. The first takes the superego to be principally oedipal in origin; the second traces the superego to an earlier period. The controversy about the usefulness of the concept of the death instinct is also implicated in the different views. It is then suggested that it is worthwhile to distinguish between a normal superego and a pathological superego and that these two distinct models of the superego are implicit in the work of both Freud and Klein. Strachey's (1934) views on the nature of the mutative effect of psychoanalytic treatment are briefly reviewed in the light of this distinction. It is suggested that Strachey was hesitant in clarifying the full implications of his views, particularly regarding the reasons for the difficulty the psychoanalyst will experience in making a transference interpretation. It is argued that the difficulty will relate to the psychoanalyst's anxiety about having sufficiently worked through the countertransference, particularly in relation to superego functioning. Two brief clinical vignettes are considered in support of this view. The last section of the paper offers some comments on the emotional development of the psychoanalyst and the ways that maturing as a psychoanalyst will involve a certain mellowing of the analyst's stance and a greater tolerance of the patient's prerogative to bring the full range of his or her personality into the treatment.     

Working with shame in psychoanalytic treatment

Shame is a central human affect, reflecting feelings of defect, inferiority, and failure of the self. It is, therefore, a proper focus for psychoanalytic treatment. Beginning with Freud's seminal attention to narcissism and the ego ideal, the possibility for studying shame and its relation to the ego ideal (i.e. the loving function of the superego) was inherent in psychoanalytic theory, but Freud's pursuit of intrapsychic conflict and the punitive superego postponed further elaboration of shame. Interest in the relation of the ego ideal to the superego (Hartmann, 1950; Reich, 1954), and in the ideal self (Sandler et al., 1963; Schafer, 1960, 1967) opened the way to further study of shame. Kohut's contributions, with their focus on narcissism and self-pathology, have given a language and perspective on self-deficits allowing elaboration of shame's place in psychoanalytic treatment. In this paper, I have focused on the treatment of shame in two patients. I suggest that shame lies at the very center of the narcissistic patient's pathology, with primary internal shaming (directed at the self's failures and inadequacies) permeating all aspects of the treatment. For the neurotic patient, shame is more circumscribed, reflecting partial failures of the self; it tends to be reactive, relating to passive withdrawal from internal conflict and castration fears, and is intermixed with oedipal manifestations. I have described clinical sequences that demonstrate my approach to working with shame in each of these patients. In both cases, the task is to recognize, acknowledge, accept, and investigate the patient's shame. Only after such empathic investigation can underlying conflictual and genetic derivatives be productively pursued. This sequence is often intuitively followed in analysis, but in this paper I have attempted to articulate more systematically shame's role in psychoanalytic treatment.     

A Phenomenological Study: Black Clergy Leaders’ Response to Violence against Women

Violence against women and religious participation are two phenomena that are pervasive across many African American communities. African American women experience intimate partner violence at a rate higher than the majority of racial groups in the United States. Although many African American women highly depend on their faith and church to navigate their experiences with intimate partner violence, scant attention has been given to the role that Black clergy leaders have in responding to intimate partner violence against women. The current study utilized phenomenological methodology to understand better Black American clergy leaders’ responses to intimate partner violence against women. Findings from clergy leaders’ narratives suggested that they serve primarily four roles when responding to intimate partner violence against women: spiritual advisor, pastoral care/counselor, compassionate leaders, and uninformed responders. Overall, these themes indicate that although African American clergy acknowledge the prevalence of intimate partner violence within their communities, and are trained in pastoral counseling, they lack knowledge and training to respond to intimate partner violence. Discussion centers on the need for clergy to be trained in the area of intimate partner violence response given their position within the church. The results in this study can help clergy leaders understand the basics of intimate partner violence and identify gaps in their practices with abused women.     

Superego and perversion

Contemporary debates about the Freudian notion of superego are presented highlighting the importance of this notion for both psychoanalytic theory of culture and clinical work. Different versions of the relationship between superego and moral conscience, as well as between superego and ego ideal are identified, which may account for the contradictory positive and negative aspects that the superego assumes in Freudian theory. Points of convergence and divergence between Kantian categorical imperative and the superego are discussed.     

The enduring impact of violence against children

More than one billion children – half of all children in the world – are exposed to violence every year. The violence children are exposed to includes both direct experiences of physical, sexual, and emotional abuse, as well as indirectly witnessing violence in their homes, schools, and communities. What these various forms of violence share, based on a review of the literature, is their enduring potential for life-long consequences. These consequences include increases in the risks of injury, HIV, sexually transmitted infections, mental health problems, reproductive health problems, and non-communicable diseases, including cardiovascular disease, cancer, chronic lung disease, and diabetes. Studies addressing biologic underpinnings of such consequences demonstrate that violence-associated toxic stress may cause damage to the nervous, endocrine, circulatory, musculo-skeletal, reproductive, respiratory, and immune systems. Furthermore, rigorous economic evaluations suggest that costs associated with the consequences of violence against children exceed $120 billion in the U.S. and account for up to 3.5% of the GDP in sub-regions of East Asia. The expanding literature confirming the mechanisms of consequences and the associated costs of violence against children has been accompanied by growing evidence on effective approaches to prevention. Moreover, the expanding evidence on prevention has been accompanied by a growing determination on the part of global leaders to accelerate action. Thus, as part of the Post-2015 Sustainable Development agenda, the UN has issued a call-to-action: to eliminate violence against children. This unprecedented UN call may foster new investments, to fuel new progress for protecting children around the world from violence and its preventable consequences.     

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.