Rules of clinical understanding in classical psychoanalysis and in self psychology: a comparison

This paper compares the rules that govern clinical understanding in classical psychoanalysis and in self psychology. The rules of understanding in the two systems are fundamentally different. Self psychology interprets causes and relies on interpretive rules similar to those used in allegory. Classical psychoanalysis investigates reasons and seeks to uncover the patient's own interpretive system. Self psychology refinds its own theory in the relation between elements disguised in the manifest content of patients' productions. Classical psychoanalysis seeks to open up manifest content. Where self psychology reiterates theory in its interpretations, classical interpretations move away from theoretical generalizations toward specific fantasy-memory constellations. Theory, in self psychology, organizes directly the content of interpretations; theory in classical psychoanalysis organizes a technique of exploration and furnishes general sequences according to which data can be understood. This paper also suggests that the differences in the rules of clinical understanding have potential consequences for psychoanalysis which manifest themselves in psychoanalytic training and in the capacity for self-analysis.     

Ethology and psychoanalysis

Ethology has sometimes been considered a distant, perhaps quaint discipline which on occasion has peripherally enriched psychoanalysis. In contrast to this, it is suggested that the evolution of ethology, which is barely seventy years old, has, to a remarkable extent, mirrored the development of psychoanalysis. A comparison is made between the classical instinct concept in psychoanalysis and the classical ethological concept of instinct; and a parallel between the fate of the concept in each discipline is drawn. It is further suggested that the dialectical relationship and complementary evolution between ethology and psychoanalysis stems from both disciplines having introduced into an explanatory model of human behavior an element that was innate, instinctual, genetic—in short, biological.     

Ethical Presence in the Psychoanalytic Encounter and the Role of Apology<Superscript>*</Superscript>

This paper discusses aspects of ethical presence in psychoanalysis, and the possible use of apology in the therapeutic process. The author roughly delineates two periods in the history of psychoanalysis regarding the ethical dimension—the early classical period which is influenced by Freud’s ethics of honesty, which gradually evolves towards the more recent intersubjectively-influenced period, necessitating the assimilation of an ethics of relationships. It is suggested that explicit theorizing of the ethical dimension into psychoanalysis offers added value to its effectiveness, and a framework is presented for combining relational, intersubjectively informed ethical dialogue, with contributions of classical technique, enriching the therapeutic potential of psychoanalytic work.     

温尼科特的精神分析客体关系理论的治疗观

温尼科特是英国精神分析客体关系学派的重要代表人物,提出了独特的精神分析治疗观,以提供抱持性的分析情境为核心,强调退行至依赖的治疗过程,重视精神分析师的反移情中的恨的情绪体验,珍视病人的主动不交流等,在很多方面颠覆了经典的精神分析治疗观。     

Psychoanalysis, marital therapy, and object-relations theory

This paper attempts to indicate why psychoanalysts should be interested in marital therapy. It discusses the clinical advantages and disadvantages of marital therapy as compared to psychoanalysis, describes the contributions of the classical psychoanalytic viewpoint to marital therapy, and finally, attempts to complement the classical psychoanalytic viewpoint with an object-relations viewpoint which can illuminate marital dynamics and provide interpretive content during the course of marital therapy.     

Intersubjektivit?t und psychoanalytische Identit?t

The psychoanalytic identity is the result of identification with a psychoanalytic introject. It protects against the fears to which everyone who is attempting to illuminate the unconscious is exposed. In this paper the substantive issues of identity are discussed as a psychoanalyst who is a support for the work by providing concepts for the understanding of the unconscious. Using the example of the intersubjective wend in psychoanalysis it will be examined how these contents have changed under the influence of intersubjectivity. The notion that psychological development also occurs in psychoanalysis in unmistakable interpersonal contexts implies removing the restraints imposed by commitment to the technical rules and normative expectations. The intersubjective view of psychoanalysis therefore demands from the psychoanalyst an identity which is fundamentally different from that of the classical psychoanalyst. Processing the associated fears places the psychoanalytic identity at a more mature stage.     

Freud's psychoanalysis: A moral cure

That psychoanalytical treatment in its classical Freudian sense is primarily a moral or ethical cure is not a very controversial claim. However, it is far from obvious how we are to understand precisely the moral character of psychoanalysis. It has frequently been proposed that this designation is valid because psychoanalysis strives neither to cure psychological symptoms pharmaceutically, nor to superficially modify the behaviour of the analysand, but to lead the analysand through an interpretive process during which he gradually gains knowledge of the unconscious motives that determine his behaviour, a process that might ideally liberate him to obtain, in relation to his inner desires, the status of a moral agent. There resides something appealing in these claims. But it is the author's belief that there is an even deeper moral dimension applying to psychoanalytical theory and praxis. Freudian psychoanalysis is a moral cure due to its way of thematizing psychological suffering as moral suffering. And this means that the moral subject – the being that can experience moral suffering – is not primarily something that the psychoanalytical treatment strives to realize, but rather the presupposition for the way in which psychoanalysis theorizes psychological problems as such.     

试析对象关系学派的精神分析思想

对象关系学派是在英国发展起来的精神分析学的分支,它把对象关系特别是亲子关系置于理论和临床的视野中心,形成独特的对象关系理论。这一理论代表与传统驱力结构模式相对应的关系结构模式,是精神分析的一种新范式。Klein发展起来的游戏疗法是这一理论的重要临床技术。     

“The indestructible,the barbaric principle”: The Role of Schelling in Merleau-Ponty’s Psychoanalysis

The aim of this paper is to examine Merleau-Ponty’s idea of a “psychoanalysis of Nature” (Merleau-Ponty in The visible and the invisible. Northwestern University Press, Evanston, 1968). My thesis is that in order to understand the creation of a Merleau-Pontean psychoanalysis (together with the role the unconscious plays in this psychoanalysis), we need to ultimately understand the place of Schelling in Merleau-Ponty’s late thought. Through his dialogue with Schelling, Merleau-Ponty will be able to formulate not only a psychoanalysis of Nature, but also fulfil the ultimate task of phenomenology itself; namely, of identifying “what resists phenomenology—natural being, the ‘barbarous’ source Schelling spoke of” and situating it precisely at the heart of phenomenology (Merleau-Ponty in Signs. Northwestern University Press, Evanston, p 178, 1964b). The plan for studying this natural psychoanalysis is threefold. First, I provide an overview of the role psychoanalysis plays in the 1951 lecture, “Man and Adversity,” focusing especially on this lecture as a turning point in his thinking. Second, I chart how Merleau-Ponty’s psychoanalysis is informed by the various ways in which the unconscious is formulated in his thought, leading eventually to a dialogue with Schelling. Accordingly, in the final part of the paper, I trace the role of Schelling’s thought in the creation of a Merleau-Pontean psychoanalysis. As I argue, what distinguishes this psychoanalysis is the centrality of Schelling’s idea of the “barbaric principle,” which manifests itself as the notion of an unconscious indexing an “excess of Being” resistant to classical phenomenology (Merleau-Ponty in Nature: course notes from the college de France. Northwestern University Press, Evanston, p 38, 2003).     

The role of support in psychoanalysis.

A two-factor theory of clinical psychoanalysis is proposed. In accordance with the predominant position of the structural-adaptational ("classical") approach in psychoanalytic theory, the power of interpretation and insight in clinical psychoanalysis has received ample attention in psychoanalytic literature. There seems, however, to be a growing awareness among analysts that not all the facts of an analytic treatment can be accounted for by this approach alone. A second factor is increasingly recognized: the power of adequate support provided by the analyst and resulting in a specific experience by the analysand. In the application of the developmental ("postclassical") approach of psychoanalytic theory, the importance of this support-experience factor in the treatment of ordinary neurosis by means of ordinary psychoanalysis is emphasized. The relative neglect of this aspect of clinical psychoanalysis may be indicative of the present-day dilemma of how to translate advances in theoretical knowledge of mental development into the therapeutic praxis of psychoanalysis. There may, however, be another important reason. Support and experience are phenomena often occurring on the nonverbal level. In contrast to interpretation and insight, they are usually not voiced, let alone distinctly and loudly expressed. They are the silent power of psychoanalysis.     

Out of the consulting room and into the world: hermeneutic dialogue, phronesis, and psychoanalytic theory as practice

One of the relics of positivism has been an underappreciation of the moral and ethical dimensions of psychoanalytic theory and practice. In a positivist metapsychology, cure and therapeutic gain were often defined instrumentally, with relatively little consideration given to aspects of human experience (e.g., moral, cultural, spiritual) that did not fit within a positivist framework. Conceptual and paradigmatic shifts in psychoanalysis have occurred, in part, because of the inability of the classical model to provide a language that adequately captures deeply felt human values and beliefs. Aided by hermeneutic and postmodern influences, many contemporary psychoanalytic theories are beginning to focus greater attention on the notion that analytic therapy is empowered by a set of ethical convictions, beliefs, and commitments, which are tied to a certain understanding of the good life. Along these lines, the author argues that developing a fresh understanding of the moral and ethical dimensions of psychoanalysis requires elaborating a new ontology of human subjectivity and social life. The author offers a sketch of how this gargantuan task might be started by integrating psychoanalysis within a hermeneutic perspective on dialogue, by suggesting that it would be helpful to view psychoanalysis as promoting Aristotelian practical wisdom or phronesis, and by rethinking psychoanalytic theory and interpretation as a form of practice.     

The Freudian superego

Beginning psychotherapists tend to judge themselves in terms of their Freudian superego, their idea of how a stereotypical classical analyst is supposed to work. This Freudian superego derives from culturally prevalent negative stereotypes about the nature of Freudian psychoanalysis.     

Twenty-five years and thirty days

One can imagine the history of psychoanalytic literary criticism (like psychoanalysis itself) as three phases, each enlarging and including the previous one: a classical phase that studied the oedipal conflicts of literary figures; an ego psychology that addressed literary structures; now, a psychology of the self that uses associations to unfold and deepen one's relations to literature. Psychoanalytic criticism used to be disdained in literary circles, but has become highly fashionable, for today other kinds of criticism also use associations. They do not acknowledge the critic's self or countertransference, however, and their psychoanalysis is not the clinician's.     

Moments of change in psychoanalytic theory: Discussion of a new theory of psychic change

This commentary briefly summarizes the model proposed by the Boston Group and attempts to place it in the context of attachment theory and other integrational attempts between cognitive science and psychoanalysis. The clinical implications of these ideas are considered, with particular reference to therapeutic technique and the role of the therapist, as a “new object.” Some suggestions for the further development of the model are considered, in particular the observational study of the therapeutic process, the use of some classical psychoanalytic ideas such as transference, and the need for using the model to encourage technical innovation in psychoanalysis. © 1998 Michigan Association for Infant Mental Health     

The jouissance of the other and the prohibition of incest: a Lacanian perspective

The authors describe how Lacan diverged from classical Freudian concepts to arrive at an alternative model of psychoanalysis. In a discussion that also addresses the concept of the mirror stage and Lacan's use of language, the authors show how the Lacanian concepts of jouissance and the prohibition of incest contribute to this model, which can be successfully applied to the psychoanalytic treatment of more seriously disturbed patients. A clinical vignette is presented to illustrate the latter point.     

Psychoanalysis in Spain: A Brief Account of the Transformative Pathways Between the Psychoanalysts and Their Institutions

Psychoanalysis in Spain has a plural history. Rooted in the Freudian and Kleinian traditions, it has developed in different directions and incorporated trends from contemporary psychoanalysis. The impact of socio-political factors forced several migratory movements that came back to Spain under the form of criticism to classical psychoanalysis, following ideas that were emerging from Latin America (e.g., Pichon Rivière) and North America (Cultural and Interpersonal Psychoanalysis, Self Psychology, and Intersubjective System theories) that enriched psychoanalytic thinking, and promoted new psychoanalytic institutions. Finally, Steve Mitchell’s relational perspective plays a crucial role among present developments.     

Sex and Sexuality: An Evolutionary View

In this article, I first offer a summary of Darwin’s main ideas, especially relating to sex, and explain how these have been elaborated by more recent evolutionary scholars. I then give an account of the historical divergence between psychoanalysis and classical Darwinian thought, and describe how the early psychoanalyst Sabina Spielrein tried to counter this by addressing some biological themes in her work. Following a review of some contemporary attempts to bring psychoanalysis and evolutionary thought into alignment with each other, I make some suggestions regarding a view of sex and sexuality that would be sound in evolutionary terms while also being helpful in psychoanalytic ones.     

The adaptive significance of destructiveness in primitive personalities

Destructiveness in primitive personalities is not restricted to a segment of the person as it is in the case of neurotics, but is global and pervasive. This destructiveness is meaningfully configured in a manner which cannot fully be accounted for by constitutional factors or be comprehended from the individual, intrapsychic, conflictual viewpoint of classical psychoanalysis. It follows an interpersonally meaningful pattern and therefore has adaptive significance in the contemporary life of the individual. The adaptive model I propose does not violate essential canons of psychoanalytic theory, for it can simultaneously be conceptualized in terms of intrapsychic structure and dynamics. This model holds out the possibility for a therapeutic approach to primitive personality organization which differs in some but by no means all respects from classical analysis.     

FROM EXTENSION TO REVOLUTIONARY CHANGE IN CLINICAL PSYCHOANALYSIS: THE RADICAL INFLUENCE OF BION AND WINNICOTT

This paper addresses the radical departure of late Bion's and Winnicott's clinical ideas and practices from traditional psychoanalytic work, introducing a revolutionary change in clinical psychoanalysis. The profound significance and implications of their thinking are explored, and in particular Bion's conception of transformation in O and Winnicott's clinical‐technical revision of analytic work, with its emphasis on regression in the treatment of more disturbed patients. The author specifically connects the unknown and unknowable emotional reality‐O with unthinkable breakdown (Winnicott) and catastrophe (Bion). The author suggests that the revolutionary approach introduced by the clinical thinking of late Bion and Winnicott be termed quantum psychoanalysis. She thinks that this approach can coexist with classical psychoanalysis in the same way that classical physics coexists with quantum physics.