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.     

Identität, Familie, Patienten, Olympier

The author deals with the tradition of mental patterns in psychoanalytic institutes shaping the character of training. He discusses several patterns which in his opinion have become dysfunctional and are already in change: the family model, the patient model, the conception of training analysts as Olympians, the psychoanalytic identity as the endpoint of training and the model of the closed society. He argues for further transformation of these institutionalized patterns in order to avoid stagnation and remain future oriented. For each pattern he proposes concrete measures, which can be helpful for change.     

Was ist psychoanalytische Identität?

Psychoanalytical identity is more like a process than like a state, reflecting the balance between the self and the expectations of the reference group. But what is the common ground where psychoanalysts can refer to facing the contemporary changes in psychoanalytic theory and practice? All contributors agree that the common ground has become insecure as referral frame for psychoanalytic identity. Looking for an answer, they come to different individual conclusions: Nedelmann refers to the scientific basis and A.-M. Sandler to the shared psychoanalytical experience, while Minolli stresses the individual development facing theory, technique and the philosophical background. Körner regards the resolution of the dilemma between conformation to expectations of the society and continuation of the critical approach of psychoanalysis as the crucial point. Erlich requires that analysts should find their position between the internal and the external world and not wholly in one or the other.     

Kulturdynamisches Modell der bikulturellen Identit?t

In intercultural psychotherapeutic treatment, the psychological integration of different cultures within an individual has to be involved as an additional developmental dimension. Individual change during the process of migration considered as desirable adaptation has often been conceptualized in terms of a bicultural identity, which includes aspects of the culture of origin as well as aspects of the host culture. The theoretical foundation of the concept of bicultural identity, however, has remained insufficient. The culture-dynamic model presented here differentiates personal and social identity according to the identity concept proposed by Mead (Geist, Identit?t und Gesellschaft, 1988, Suhrkamp, Frankfurt a.?M.). Personal identity is essentially formed by an individual??s culture of origin, while influences of the host culture primarily affect the social identity. For healthy coping with the challenges associated with migration and adequate support of this process in intercultural psychotherapy, it can be assumed that a stabilization of personal identity is required to allow for a dynamization of social identity. Implications for identity constitution in second generation immigrants, in different stages of lifespan development and in the process of learning the language of the host culture are discussed.     

Ist es utopisch, sich zukünftige Psychoanalytiker ohne besondere berufliche Identität vorzustellen?

The subject of the Identity of Psychoanalysis and of its representatives belongs to the orthodox psychoanalytic movement. Since about 15 years, under the presidency of J. Sandler, the International Psychoanalytic Association (IPA) has tried successfully to facilitate scientific research and to promote projects. If the resistance of influential analysts against empirical investigations further decreases, psychoanalytic movement and its unfavourable concommitants will be past. The development to a scientific community will no longer be hampered by controversies on professional identity. The question of identity was dominated by the idea of the so-called “strict, untendentious psychoanalysis” (Freud 1909b, S. 104, 1919a, S. 168). It never existed and could never materialise—it was a fiction. The psychosocial dimensions and its normative implications call the concept of identity into question. Instead it is advisable to speak of a pychoanalytic attitude which has to prove its therapeutic value. This “second (professional) self” (Schafer 1983) is closely connected to the “first (personal) self”, but it is necessary and possible to separate the method from the person and to objectify changes in the patient even if taking place in an intersubjective, relational space. For many years Freud defined what Psychoanalysis is about and who is entitled to call himself an analyst. Later on, the psychoanalytic movement and the institutionalised training system fulfilled this role. The training analysis had been at the centre of all curricula. The genealogy of the training analyst determined the membership in the evergrowing family. Dissidents belong to the history of Psychoanalysis. The official acceptance of the pluralisms within the International Psychoanalytical Association demands comparisons between the various schools according to scientific criteria. Modern process and outcome research provides criteria suited to serve as a model for clinical treatment reports.     

La dynamique du système capacitaire Identité, action et projet

This study aims at illustrating the interest of a methodology of exploration of identity dynamics, the IMIS(Zavalloni & Louis-Guerin, 1984), for the elaboration of the professional project. Psychosocial identity is a system of representations of oneself and the world animated by the paradox of being identical and distinct at the same time. This system justifies ways of thought and action, that are retrieved in identity strategies. Action is presented as a medium-term project, endowed with a function of regulation of identity and capability representations that it conveys and validates(Costalat-Founeau, 2008). The project therefore leans upon the cognitive substrate of experience. Action doesn’t follow the project, both are interwoven in a common perspective defined by intentional objectives(Young & Valach, 2006).     

Identität und die Ambivalenz gegenüber Fremdem

Zusammenfassung   Anhand der Erz?hlung Ein altes Blatt und des Films Easy Rider wird die Ambivalenz gegenüber Fremdem aufgezeigt: Liebe (Xenophilie) und Hass (Xenophobie) markieren die beiden Pole. Es geht dann um die Entwicklung eines psychoanalytischen Begriffs des allt?glich-lebensweltlichen Selbstseins, der diese Ambivalenz abbildet. Dazu wird das Konzept der Identit?t herangezogen. über Eriksons Verst?ndnis hinausgehend wird Identit?t nicht nur von ihrer Leistungsseite her gesehen, der Schaffung einer einigerma?en als geordnet und sinnhaft erfahrenen Welt (Positivit?t der Identit?t). Diese Leistung wird zugleich als Abwehr verstanden, wobei das Abgewehrte als der Identit?t ebenfalls zugeh?rig betrachtet wird (Negativit?t der Identit?t). Identit?t ist durch eine konflikthafte Dynamik von Selbsterhaltung und Selbstaufhebung gepr?gt. Im allt?glich-lebensweltlichen Kontext dominiert die Selbsterhaltungstendenz. In der Ambivalenz gegenüber Fremdem spiegelt sich die Dynamik von Selbsterhaltung (Ablehnung) und Selbstaufhebung (Anziehung). Genauer noch ist die Anziehung durch das Fremde als M?glichkeit zu verstehen, das Last- und Zwanghafte der Identit?tspositivit?t zu ver?ndern, d. h. ein Anderer werden zu k?nnen. Auf der Grundlage dieser überlegungen werden zwei Aspekte der Identit?t in der Postmoderne dargestellt: die Entwicklung einer adoleszent anmutenden Identit?tsstruktur und die Bedeutung der enormen Fülle von Fremdem, die die Globalisierung mit sich bringt. Ein Fallbeispiel zeigt, wie sich eine Angstsymptomatik als Ausdruck eines Identit?tswiderstands gegen die durchgreifende ?konomisierung der Arbeitsumgebung verstehen l?sst. Das klinische Material macht deutlich, dass die vorangehenden überlegungen auch für den klinischen Diskurs von Relevanz sind.

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Identity and ambivalence towards the stranger

Abstract   On the basis of the tale An Old Leaf and the movie Easy Rider, it will be shown that people have a deep-seated ambivalence towards what they recognize as extraneous to their own way of being. Xenophilia (attraction, love) and xenophobia (repulsion, hatred) are the two poles of the ambivalence. A psychoanalytic concept of being in one’s own everyday life-world in a way which comprehends the ambivalence of xenophilia and xenophobia is formulated. For this purpose the concept of personal identity is used. In contrast to Erikson identity is not restricted to its function of constituting an inner world for the subject, which is at least to a certain degree ordered and meaningful (positivity of identity). Rather, the positivity of identity is functioning defensively as well. What is fended off is not annihilated mentally, but it belongs to the subject’s identity (negativity of identity). Personal identity is thus conceptualized as a dynamic structure with two opposing forces, viz. identity-maintenance (mirrored in xenophobia), and identity-suspension (mirrored in xenophilia). In postmodernity the structure of identity resembles an adolescent one with the centre of identity shifting from the positivity of identity in the direction of its negativity. Due to processes of globalization there is a growing burden of influences on the subject’s identity that come from beyond the everyday life-world. Case material is presented that shows the clinical relevance of the ideas that have been developed. Severe symptoms of anxiety could be understood as an identity-maintaining resistance by opposing the transformation of the patient’s working conditions for the purpose of short-term economic goals only.

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überarbeitete Fassung eines Vortrags, gehalten anl?sslich der DPG-Jahrestagung „Psychoanalyse in Zeiten der Globalisierung. Struktur und Identit?t im Wandel“, 22.–25. 5. 2008 in München     

Diagnostik und Therapie Dissoziativer (Identitäts-) Störungen

In North America, dissociative disorders have gained a central position in psychiatric research of the last 20 years. Their most severe form, the dissociative identity disorder has been explored with utmost thoroughness. The dissociative identity disorder seems to be a complex posttraumatic disorder with a central etiological role of sexual traumatizations in early childhood. Critics, however, expressed their doubts about the validity of the posttraumatic model and the psychiatric diagnosis itself. They assume it to be a matter of the cultural and suggestive impact of the media and of improper psychotherapy. In the present article evidence is provided about the arguments of the socio-cognitive model being scientifically unsubstantiated. A bulk of empirical results supports the assumption that dissociative identity disorder and similar diseases regularly occur both in North America and Europe, but they are rather rarely diagnosed. Therefore, it seemes both to make sense and be necessary to develop diagnostic and treatment programs for dissociative identity disorders and to promote their implementation.     

翻译者,背叛者?

忠实不必是普遍的伦理要求和译者必须达到的目标。译者有两个选择：做一个忠实者或背叛者。如果是前一个选择,译者必须尽可能地深入原文;如果是后一个选择,译者必须对他的动机和行为做出有效的辩护。译者的选择决定了原文意义的折射方向、译文的基本面貌和读者的见解空间。在一个全球交往的时代,译者必须认真对待并谨慎行使自己的＂译者权力＂。     

人比人,气死人?

<正>一些人有一个非常普遍而又具有毁灭性的日常习惯,就是拿自己和自己的生活与别人和别人的生活比较。对他们而言,生命宛如一场竞赛,自觉或不自觉地总要在"比较"中走完一生。比的结果是,赢的人有一种莫名的快感,输的人则有一种莫名的惆怅和失落。有人在"比"的状况中咬咬牙,努力追赶;有人却在"比"的过程中心态失衡,产生羡慕、嫉妒,甚至咬牙的恨!圣经中就有一个因"比"而走入生命死胡同的人,那就是扫罗王。人都说宰相肚里能撑船,可是当众人对奏凯而归的大卫唱出"扫罗杀死千千,大卫杀死万万"时,扫罗的心态发生倾斜,     

负债累累,怎么办?

问：我是多年信徒,因丈夫生意亏空而债台高筑。为了重整旗鼓,我到处借钱,包括向教会里的姊妹,我也因此欠了她们不少钱。时间长了,越借越多,不免遭来别人异样的眼光,可我很要面子,怕人背后说我,于是就想不去教会,但这又怕人误会,以为我要逃债。我真的很难,当怎么办呢？     

Psychotherapie, Globalisierung, Hartz?IV

The mental effects of globalization, the economic crisis and unemployment must not be underestimated. In general they have to be looked upon as a complex system of structural traumatization which is causing severe psychological mental disorders, such as depression. Not only that, a psychotherapist has to pay particular attention to this. More than in physical illnesses the psychotherapist has to be solidly united with the patient, which might also result in political action.     

Zusammen k?mpfen, zusammen schlagen?

Regarding criminal offences by adolescents, the question is asked to what extent violent behavior is the expression of poor or even pathological personal development. Or in antithesis it is asked whether there may be a necessary delevopmental phase, particularly for male children and adolescents, during which they experiment with their own inherent capability and propensity for violence, which is linked to their male self-concept or the topos of knights and heroes, i.e. prosocial violence. During that time also connected with the capability of violence are social virtues such as cooperativeness, helpfulness, reliability, resilience, courage, bravery and productivity. Each individual case demands an unbiased view of the developmental capabilities and resources of the adolescent during a critical phase.     

独生子女,应如何教育?

<正>前段时间网络上曝出一则新闻:国家"单独二孩"政策放开后,44岁的肖女士和丈夫备孕一年,终于如愿怀上二胎,但他们13岁的女儿雯雯却百般不愿意,不断以"逃学"、"离家出走"、"跳楼"等方式相威胁。在雯雯尝试用刀片割手腕后,怀孕13周零5天的肖女士不得不含泪到医院终止妊娠。要不要生二胎?这成为令很多独生子女家庭纠结不已的大问题。抛开经济因素不谈,儿女的态度已然成为中年父母不得不考