“PRIMORDIAL CHANT”. SÁNDOR FERENCZI AS AN ORPHIC POET*

Ferenczi’s deviations from Freudian thinking have caused enormous controversy. This paper re-examines Ferenczi’s theoretical and technical innovations through the lens of Orpha—one of his most characteristic and valuable contributions, the culmination point of his thought, and the leitmotif of his work. So far research on Ferenczi’s Orpha concept has been relatively sparse and there is still much obscurity about this term that he adopted from or co-created with his “evil genius” Elizabeth Severn. The following paper will attempt to shed more light on the origin, evolution, functions, and the philosophical foundations of the Orpha concept. Along with the theoretical, therapeutic and philosophical aspects, this point of view will enable a better understanding of the poetic value and the lyricism of Ferenczi’s work. Orphic harmony—the fusion of Dionysian ecstasy and Apollonian clarity into the “principal instinct of tranquility” proclaimed by Ferenczi in 1930 and into the “primordial chant of cosmic unity” (Herder), emerges as the essence of the Ferenczian work and worldview.

     

Thanatos and massive psychic trauma: the impact of the death instinct on knowing,remembering, and forgetting

The connection between massive psychic trauma and the concept of the death instinct is explored using the basic assumptions that the death instinct is unleashed through and is in a sense characteristic of traumatic experience, and that the concept of the death instinct is indispensable to the understanding and treatment of trauma. Characteristics of traumatic experience, such as dissolution of the empathic bond, failure to assimilate experience into psychic representation and structure, a tendency to repeat traumatic experience, and a resistance to remembering and knowing, are considered as trauma-induced death instinct derivatives. An initial focus is on the individual, on how death instinct manifestations can be discerned in the survivors of trauma. Next the intergenerational force of trauma is examined; a clinical vignette illustrates how the death instinct acts on and is passed on to the children of survivors. Finally, the cultural or societal aspects of trauma are considered, with an eye to how death instinct derivatives permeate cultural responses (or failures to respond) to trauma. Because trauma causes a profound destructuring and decathexis, it is concluded that the concept of the death instinct is a clinical and theoretical necessity.     

The Activities of The Scandinavian Societies

Freud's concept of the death instinct has given rise to many different interpretations which have often been contradictory. It is in fact already possible to discern two diametrically opposite meanings of this concept in Freud's work from 1920—Beyond the Pleasure Principle—in which he first introduced the concept of the death instinct. In this paper, it is argued that both these meanings are relevant in describing psychical life, although only one of these meanings actually qualifies for the concept “death instinct”. Beyond the Pleasure Principle was written in order to try to understand some everyday, as well as clinical phenomena which could not be explained by the so-called pleasure principle. Freud postulated something beyond the pleasure principle, which initially seemed to have to do with binding energy. I will preserve this idea and attempt to develop it within the context of a phenomenological analysis of time. The temporalization of the subject involves a very basic affirmation of existence, in that the subject experiences something constant, something that can be said to possess the quality of a gestalt. I propose that that which is beyond the pleasure principle—this binding of energy—should be understood as the opposite of the idea of a primordial death instinct striving towards death. In this case, that which is beyond the pleasure principle reflects an original affirmation of existence, which could be said to correspond to Freud's first meaning of the death instinct. The second meaning—for which the name “death instinct” seems to be applicable—concerns the discharge of energy, which from a temporal point of view shows itself as a tendency to dissolution. The concept of the death instinct in its various meanings is discussed in connection with phenomenological reflections on time, which is a different approach from Freud's attempt to ground the death instinct in biology.     

How does the Bird Build its Nest? Instincts as Embodied Meaning

The concept of instinct has fallen into disrepute, due to a number of problems with the way it had been conceived, mostly related to the concept of innateness. Yet the legacy of instincts survives in sociobiology and evolutionary psychology, in the form of an emphasis on the genetic determinants of behavior. Through a consideration of the two main theories of instinct and the objections that have been raised against them, it becomes clear that existing theories of instinct founder because of their inability to reconcile the psychic and physiological “faces” of instinct. Merleau-Ponty's notion of “being-in-the-world” as a third term linking the psychic and the physiological makes possible a new conception of instinct which escapes these criticisms. At the same time, it opens up a new way of understanding how instincts may operate in human beings.     

Behavioral adjustment and the physical environment

The present paper focuses attention on attributes of the external environment and the capacities of living organisms to adjust to them. Environmental management involves “trade-offs” between the biological limits within which man can adjust to changes in his ecosystem and the social cost-benefits which he perceives as contributing to the quality of his life. Psychobiological mechanisms involved in the plasticity of behavior during acute and chronic exposures to such changes are analyzed and the limits they set on adjustment, discussed. Examples are given of research designed to study both the plasticity and the limits based upon the strategies of environmental epidemiology, clinical investigation, and experimental psychobiology.     

The death drive: Conceptual analysis and relevance in the Spanish psychoanalytic community1

Based on a six‐year doctoral research, the author carries out a historical, epistemological and paradigmatic assessment of the controversial concept of the death instinct. The author analyses this notion’s speculative nature; its relation with the second principle of thermodynamics; the feasibility of a return to an inorganic state; the death drive’s metaphorical and isomorphic uses, as well as its theoretical and doctrinaire approaches; its relationship with repetition compulsion and masochism; the influence of Freud ’s scientific background on its formulation; and its context‐dependent meaning. Although this paper stems mainly from the theoretical aspects of the study, it also offers some clinical thoughts on the basis of a clinical vignette. The author stresses the underlying healing aspects of repetition in the analytic situation. Next, he presents concise comments on his empirical research on the current professional usage of the death drive in the Spanish psychoanalytical community. This research covered more than 27% of Spanish psychoanalysts (IPA) and psychotherapists (EFPP). The essay’s conclusions point to the ambiguous character of the death drive concept and its literal unacceptability and the absence of consistent arguments for its acceptance.     

超我:他律内化的理想类型——弗洛伊德的道德理论及其意义

弗洛伊德认为道德产生于人的本能与现实之间的矛盾,良心是人自身反对自身的斗争,道德的产生意味着人自身的本能等感性力量得不到发展。良心的存在与维持,依赖于外在的权威力量的存在。弗洛伊德的超我是他律的内化这一道德模式的理想类型,是对此类道德模式的一种理论建构。     

未完结的本能：郭任远与中国本能论战

受到达尔文生物进化论的深刻影响, “本能”这一概念在19世纪末至20世纪初逐渐成为人类和动物心理学的核心议题。年轻的中国发展心理生物学家郭任远在美国心理学界掀起了一场声势浩大的反本能运动。返回中国后, 他持续阐发其激进行为主义思想, 推动了“中国现代心理学史上三场争论之一”的本能论战。这场争论不仅促使艾伟、潘菽、高觉敷等心理学家纷纷参与, 还吸引了周建人、李石岑等公共知识分子的目光。郭任远的理论主张与实验工作, 桥接起了本能争论的中国与世界战场, 并激荡起诸多积极、消极与混合反应。论战加速了本能的心理学研究在方法论上从“扶手椅”迈向“实验室”, 也深陷混淆发育解释与进化解释的历史圈套。虽然郭任远及其推动的中国本能论战并没有实现对本能心理学的“完结”, 但却揭示出语义和信仰在科学研究中的认识论价值。这种理论渗透的意识形态最终确立起郭氏在行为科学史上独特的学术地位, 并为本能演变成“未完结”的、开放的科学问题提供动力。     

How the mind understands other minds: cognitive psychology, attachment and reflective function

Jung's epistemological relativistic attitude was very advanced for his time and very much in line with the contemporary philosophy of science. Further, Jung states that the patient's unconscious has the capacity to represent itself by creating metaphors which give the therapist all the help he might need in treating his patient. As such, Jungian analysts have not been encouraged to embark on theoretical work and as a result, the Jungian movement has been lacking those theories that connect general psychological principles with clinical practices. In an attempt to enlarge our 'middle-range theories', we shall discuss Peter Fonagy's concept of reflective function. In our opinion, the theoretical hypothesis regarding the instinct of reading the mind (Baron-Cohen 1995) and Fonagy's idea of reflective function are extremely useful in our Jungian clinical practice and these concepts are utilizable because they are not at odds with analytical psychology's general epistemological and theoretical framework.     

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.     

溃疡性结肠炎的诊断标准与诊断思维

溃疡性结肠炎的诊断条件包括临床表现、结肠镜改变、钡灌肠与肠黏膜组织学等,诊断标准应根据上述条件的不同组合分为疑诊与确诊,结肠镜与黏膜活检最为重要。强调在排除诊断基础上正确应用诊断标准。诊断成立后,应全面评估病情,特别是病变范围、严重度与活动性,以便合理地临床决策与预后判断,提高诊断水平。     

The death instinct

The death instinct has always been a controversial concept, insufficient to account for actual dying, and usually taken to be fused with aggression. After dislodging it from the shadow of aggression in order to evaluate its function, the instinct turns out to be one of the components that form the death motivation. Human beings develop a complex motivation for death, one that is more than biology (instincts) or physics (entropy). It includes (a) the death instinct, the primary analogue; (b) sequellae of the universal experience of object-loss, with identification and fantasies of a restorative reunion; (c) guilt over hostile attitudes toward the lost object, with depression, longings for atonement , and self-punishment; (d) compliance with reality, like that of old age or grave sickness. Examined in light of the complementary series of Freud's aetiological equation, the death instinct turns into a precondition of the composition motivation. Death motivation is a comprehensive concept, since patients express various of its aspects during their psychoanalyses , and it facilitates a metapsychological understanding and refines the accuracy of interpretation.     

Lloyd Morgan's theory of instinct: from Darwinism to neo-Darwinism.

Darwin's proposal of two sources of instinct--natural selection and inherited habit--fostered among late nineteenth century evolutionists a variety of conflicting notions concerning the mechanisms of evolution. The British comparative psychologist C. Lloyd Morgan was a cardinal figure in restructuring the orthodox Darwinian conception to relieve the confusion besetting it and to meet the demands of the new biology of Weismann. This paper traces the development of Morgan's ideas about instinct against the background of his philosophic assumptions and the views of instinct theorists from Darwin and Romanes to McDougall and Lorenz.     

Notes on ‘Bemächtigungstrieb’ and Strachey’s translation as ‘instinct for mastery’

This short paper looks at Freud’s use of the term ‘Bemächtigungstrieb’ and its translation by Strachey as ‘instinct for mastery’ when Freud was describing the motives behind his grandson’s game with the wooden reel and string in Beyond the Pleasure Principle. The word ‘Macht’ [power], which is contained in the word ‘Bemächtigung’ points to Freud’s difficult relationship with Alfred Adler, whose early theories on the aggressive drive and later theories on ‘striving for power’ were initially rejected by Freud. Looking at the changes in Freud’s reception of Adlerian terms, some of which he later integrated into his own theory, throws light on his choice of the word ‘Bemächtigungstrieb’ in 1920, when he was just beginning to introduce his thoughts on the death instinct. A slightly different translation of the word ‘Bemächtigungstrieb’, one which takes these historical and theoretical aspects into account, could make these connections clearer for the English reader.     

Life and death in Freudian metapsychology: A reappraisal of the second instinctual dualism1

In this paper we re‐examine the second instinctual dualism hypothesis introduced by Freud in Beyond the Pleasure Principle. We suggest that the life instinct hypothesis as something opposed to the death instinct does not seem to fit into this theory easily. On the other hand, death instinct turns out to be an internal necessity of Freudian metapsychological theory from the beginning of Freud ’s metapsychological writing. We shall argue, based on the ideas formulated in Beyond the Pleasure Principle and in later metapsychological texts, that Freud could not wholly justify the existence of an opposition and a symmetry between the two classes of instincts. Even though up to his last works Freud held on to this instinctual dualism, again and again his arguments lead to the idea that the life instincts should be regarded, ultimately, as death instincts.     

The dual impact of Freud's death and Freud's death instinct theory on the history of psychoanalysis

Since I have ranged over a rather large territory in this presentation I will summarize my main points. I claim that the very way Freud created psychoanalysis made it impossible for it to continue to grow and develop as a unified movement after his death. Unlike other sciences, psychoanalysis had no way of differentiating its basic findings from what is yet to be discovered. I then reintroduced my differentiation between heretics, modifiers, and extenders, claiming that after Freud’s death there was less opportunity for heretics and more space for modifiers. I assigned a crucial role to the fact that Anna Freud did not succeed in expelling the Kleinians. In the second part of the paper I presented the view of those who made use of Freud’s death instinct theory and those who opposed it. Many analysts preferred to ignore dealing with it rather than state their opposition. My presentation was biased in favor of those who chose to work with the death instinct as a clinical reality,highlighting Ferenczi’s construction. I made the claim, so far as I know never made before, that Freud’s death instinct theory had a traumatic impact on the psychoanalytic movement because it greatly limited the belief in the curative power of our therapeutic work. After his announcement of the dual-instinct theory Freud withdrew his interest in psychoanalysis as a method of cure. By doing so he inflicted a narcissistic wound on psychoanalysis. I believe that the creativity of psychoanalysis will improve if we face this difficult chapter in our history.     

The life instinct

In psychoanalytic writing an oversimplified interpretation of Freud's concept of the life and death instincts sometimes colours the presentation. Roughly, there is an implication that the life instinct is 'good' and the death instinct 'bad'. Freud however is clear that: "Neither of these instincts is any less essential than the other; the phenomena of life arise from the concurrent or mutually opposing action of both"(1933b, p. 209). In this paper I look in detail at the characteristics of the life instinct as conceptualized by Freud, and draw on Bion's work 'on linking' to elaborate Freud's view that binding is the life instinct's key characteristic. I suggest that there are pathological forms of both the life and death instinct if defused (separated off) from the other, and I explore a pathological variation of the life instinct in which binding is without the negation, rest, limit or end provided by the 'opposing action' of the death instinct. I consider an instance of the kind that any analyst might meet clinically, in which an inhibited patient experiences severe anxiety that life-giving connections threaten to proliferate indiscriminately and to an overwhelming intensity and size.     

The four antinomies of the death instinct1

Matte Blanco examines four paradoxical positions that arise out of Freud's writings on the death instinct. He notes that death is not a content known to the unconscious. Furthermore, the absence of time and space in the unconscious means that the conditions necessary for any process such as instinct are similarly absent. Matte Blanco demonstrates the way in which the antinomies that he explores can be explained in terms of the logics that obtain in the unconscious, and he suggests that the concept of the death instinct is one of the most profound expressions of the relationship between the modes that underlie conscious and unconscious logic.