The non-mirroring mother and the missing paternal dimension in a case of narcissistic disturbance

SUMMARY

Heinz Kohut (1971, 1972, 1977), has developed an innovative framework for understanding the dynamics and genesis of disturbances in the sense of self — broadly speaking, the area of narcissistic disturbance. He has emphasized the failure of the primary objects (in his terms ‘selfobjects’) to be available as responsive mirroring figures who can also be idealized. The role of oedipal conflict is specifically de-emphasized. In this paper a patient is described for whom the factors noted by Kohut were relevant, but as well as these, issues related to a failure to negotiate the oedipal position and a denial of the primal scene were also crucial. These phenomena are not described in Kohut's writings. For this patient, the exclusion or foreclosure of the ‘paternal dimension’ (Chiland 1982) left her with a fundamental defect in psychic structure with profound ramifications. In addition various features of the transference pointed to a failure of early communication via projective identification and maternal containment, of the kind described by Bion (1962). This process is compared with that subsumed by Kohut's concept of mirroring.     

The danger in deception: oedipal betrayal and the assault on truth

Certain potential precursors to heterosexual women's experience of partner infidelity are explored as these dynamics unfold within the oedipal crisis-the "betrayal" by the oedipal objects. As each child moves into the oedipal phase, he or she comes to recognize not only desire for the mother, but the mother's desire for the father. A doubling of this experience of "deception," encountered first in relation to the mother, and then repeated with the father, may be especially pronounced for a girl, as she is likely to inhabit more fully her bisexual potential in negotiating the expected shift of object choice from mother to father. "Deceived" by her primary maternal oedipal object, a girl sets forth toward her paternal oedipal object with "fidelity" already an issue, and with faith in her mind's ability to determine reality already shaken. Undermined trust in self and other is the context in which she begins the oedipal relation to her heterosexual object. This path is quite distinct from that traveled by the heterosexual boy. Clinical material illustrates the assault on one's mind, on one's confidence to determine what is true, that is a central aspect of both oedipal and adult betrayal.     

Frühe Störungen aus der Sicht zunehmender Mentalisierung

The term “mentalization” describes the capacity to judge other humans in terms of their mental activities such as wishes, hopes, beliefs and intentions, as well as the ability to think about one’s own thinking. Mentalization and reflective function are equivalent to each other. They play an important role in selforganization, impulse control, and affect regulation. Mentalization develops during approximately the first five years of life on the basis of attachment in Bowlby’s sense. Around the 9th month of life the child begins to understand her mother as an intentional agent. Mirroring by the mother, in a way of reproducing the child’s state of mind but in a slightly different “marked” manner, enables the child to establish a second “objectified” representation of her condition besides her primary unreflected one. Consequences of lacking, unmarked, or distorted mirroring for later narcissistic or borderline personality are discussed. The child begins now thinking, i.e. playing with representations, but the state of brain development allows to conceive of only one reality. Internal world and external reality appear undistinguishably identical. This is called the “equivalence mode” of psychic functioning. As-if-games open, in a further developmental step, the possibility of including a second reality, namely a pretended one. This is called the “pretend mode” of psychic functioning. At age four to five the child has reached the capacity to take multiple realities into consideration, to take the perspective of an other and to decentrate. She now has a “theory of mind”. Patients with early disturbances have reached this stage only partially. They may also regress to one of the earlier modes of psychic functioning as a consequence of stress or trauma. The knowledge of these early mechanisms helps to identify and understand them when they appear in our clinical practice.     

Feeling one's way in the world: Making a life

This paper argues for the psychoanalytic relevance of the works of James Gibson and Susanne Langer in explicating the early development of the human child and makes use of this combined formulation of development to think about psychoanalytic theory and practice. From the insights of James Gibson's ecological psychology we can appreciate the embodiment and embeddedness of the child's growing mind within both her physical and social environments. Making use of Susanne Langer's concept of feeling to redefine ecological psychology's perceptual counterpart to action allows us to understand the child's seamless transition into active participation in her culture, as she learns to project her animalian capacity to feel into intersubjectively defined forms of behavior and experience with others. The paper presents a lengthy exposition of Gibson's ecological psychology, before explaining Langer's thinking and launching into the combined insights of these scholars to explicate the nature of the child's mind as she feels her way in the world and makes a life for herself within it. This is the life she will be able to remake in the embeddedness of a psychoanalytic therapeutic relationship where she can learn to feel her way in the world in a new light.     

A Lesson on Courage: Monks, Martyrs, and Muslims—but Strangers No Longer in Algeria

This article uses the work of Heinz Kohut and Julia Kristeva to reflect upon and interpret the experience of nine Trappist monks—especially Brother Christian—in Algeria in the mid-1990s who shared an incredible bond of faith with the Muslim villagers living around the monastery in Tibhirine. Specifically, I examine how an understanding of Kohut’s nuclear self and Kristeva’s stranger may assist us in transforming resistance concerning interfaith dialog in seminary classes and faith communities alike when we bring these two ideas into conversation around the religious and community experiences of the monks and the villagers. I argue that if individuals are able to “make peace” or establish rapport with the stranger within they will exemplify the kind of narcissistic balance Kohut describes in his theory of a nuclear self that allows for a demonstration of courage in the face of difficulty.     

Religious Experience and the Transformation of Narcissism: Kohutian Theory and the Life of St. Francis of Assisi

Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St. Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.

Peter Heller's a Child Analysis with Anna Freud: the significance of the case for the history of child psychoanalysis

A Child Analysis with Anna Freud, a collection of Anna Freud's detailed case notes of her treatment of the young Peter Heller between 1929 and 1932, was first published in English in 1990. Not only does this work give us direct access to Anna Freud's ways of thinking and working at a crucial period in the early history of child analysis; it is also one of the few records of an adult reflecting in depth on the experience of being in analysis as a child. Yet to date this work has received little attention in the psychoanalytic literature. In an attempt to redress this neglect, the Heller case study is placed in the context of Anna Freud's emerging ideas about child analysis. In particular, its significance in the development of her psychoanalytic thinking is investigated in the light of her 1927 book, The Technique of Child Analysis.     

The Philosophy for Children Curriculum: Resisting ‘Teacher Proof’ Texts and the Formation of the Ideal Philosopher Child

The philosophy for children curriculum was specially written by Matthew Lipman and colleagues for the teaching of philosophy by non-philosophically educated teachers from foundation phase to further education colleges. In this article I argue that such a curriculum is neither a necessary, not a sufficient condition for the teaching of philosophical thinking. The philosophical knowledge and pedagogical tact of the teacher remains salient, in that the open-ended and unpredictable nature of philosophical enquiry demands of teachers to think in the moment and draw on their own knowledge and experience of academic philosophy. Providing specialist training or induction in the P4C curriculum cannot and should not replace undergraduate and postgraduate degrees in academic philosophy at universities. However, although for academic philosophers the use of the P4C curriculum could be beneficial, I will argue that its use poses the risk of wanting to form children into the ideal ‘abnormal’ child, the thinking child—the adult philosopher’s child positioned as such by the Lipman novels. The notion of narrativity is central in my argument. With the help of two picturebooks—The Three Pigs (2001) by David Weisner and Voices in the Park (1998) by Anthony Browne—I illustrate my claim that philosophy as ‘side-shadowing’ or meta-thinking can only be generated in the space ‘in between’ text, child and educator, thereby foregrounding a ‘pedagogy of exposure’ (Biesta 2011) rather than ‘teacher proof’ texts.     

Arendt’s genealogy of thinking

This paper presents what I will call Arendt’s genealogy of thinking. My purpose in doing so is to strengthen Arendt’s critique of thoughtlessness which I believe is both a powerful, but underappreciated analytic tool and a consistent, but under-examined thread that occurs throughout Arendt’s oeuvre. To do so I revisit her phenomenology of thinking and the distinction between thinking and cognition she introduces in her last, unfinished work, The Life of the Mind. When read alongside the genealogy of action in The Human Condition to create a parallel genealogy of thinking, we can begin to see that the implications of this distinction between thinking and cognition are radical, challenging, and deeply important.     

Response to MacIntosh’s Review and Discussion of the Psychoanalytic Couple Therapy Journal Literature: A Self Psychological,Intersubjective Perspective

ABSTRACT

After expressing my appreciation to Heather MacIntosh and highlighting her article’s significant contributions to the field, I comment briefly on some of the implications of her methodology and findings. I then elaborate on her summary of the history of the application of self psychology (Kohut, 1971) and intersubjective systems theory (Stolorow, Brandshaft, and Atwood, 1987) to couple therapy, highlighting the key contributions of both theories and describing the current state of the field.     

Justice in the Family: A Defence of Feminist Contractarianism

ABSTRACT Jean Hampton argues that we can detect exploitation in personal relationships by thinking about what we would agree to were we to set aside the emotional benefits we receive from those relationships. Hampton calls her account “feminist contractarianism,” but it has recently been critiqued as decidedly un‐feminist, on the grounds that it is hostile to women's interests and women's values. Furthermore, Hampton's requirement that we imaginatively distance ourselves from our emotional connections to our loved ones — the key element in her contractarian test — is simply ad hoc. In this essay, I will evaluate these objections and offer a new justification for Hampton's test. I conclude that feminist contractarianism is not only a useful tool for detecting exploitation in the family, it is also deserving of its feminist label.     

Empathy and the aesthetic: Why does art still move us?

In this article I will argue for the affective-motivation (background affective attitude or orientation) hypothesis that incubates the aesthetic experience and sets the deep frame of our engagement with art. For this, I look at these microgenetic—early passages of (a) affective perception as mapped into the early emergence of tertiary qualities that underlie a sensorimotor synchronization—a coupling of action, emotion and perception via mirroring that result in dynamic embodied anticipatory control and a feeling of proximity/connectedness and (b) developmental passages that are characterized by spatiotemporal coordination and proximity of the self-other/interactive object and thus structure intentionality, shape experience, in an engaging world of action potentialities forming a background affective attitude. As I will argue these qualitative emergent layers provide the minimal for the aesthetic and the ‘feeling into’ empathy, or their phenomenological counterparts enable engaged, embodied perception and imagination underlying expressive symbolic communication in interpersonal settings but also for the possibility of art. These layers have an ‘echoing’ effect (pre-attentive) when we let ourselves to be ‘moved’ from within by art. The underlying mechanism could be found in the mirroring interface of the upcoming bottom-up and feeding forward anticipatory/predictive (top-down) function of the ‘embodied action’ representations that are affective, imitative and grounded in the body-affective matrix—carrying experiential affordances and keeping the intersubjective ties between spectator and beheld/object. Given the asymmetry on action tendency between them that affords the ‘subordination of the goal-directed action’ into to the means of the action’s unfolding, aesthetic experiences can go deeply back reconstructing the first level of emerging consciousness where both the aesthetic and ethic became actualities. This could be by itself deeply rewarding, amplifying the experience to the ‘edge’. This is a ‘hot’ cognition self-restructuring related to morality when facing the sufferings—so there might be something special bout art and negative emotions in relation to empathy.     

Longitudinal associations between parents' hostility and siblings' externalizing behavior in the context of marital discord.

This study examined longitudinal associations between parents' hostility and siblings' externalizing behavior in the context of interparental discord. The sample included 116 families (mothers, fathers, 2 siblings) assessed in middle childhood, when siblings were, on average, 8 and 10 years old, and in adolescence, at average ages of 14 and 16 years. Parents reported on their hostility toward each child and on each child's externalizing problems. Raters observed interparental hostility, and parents rated their marital quality. Results indicated both within-family and between-families effects. Specifically, the child who received more parental hostility than his or her sibling showed greater increases in externalizing problems than his or her sibling; this association was moderated by marital discord. In addition, the child who exhibited more behavioral problems than his or her sibling received greater increases in hostile mothering than did his or her sibling. Between-families effects were evident, in that children's externalizing problems were associated with increases in mothers' hostility toward both children in the family. Results support transactional models of development and family systems theory.     

Reproductive autonomy rights and genetic disenhancement: sidestepping the argument from backhanded benefit

John Robertson has famously argued that the right to reproductive autonomy is exceedingly broad in scope. That is, as long as a particular reproductive preference such as having a deaf child is "determinative" of the decision to reproduce then such preferences fall under the protective rubric of reproductive autonomy rights. Importantly, the deafness in question does not constitute a harm to the child thereby wrought since unless the child could be born deaf he or she would otherwise never have existed--his or her prospective parents would simply have chosen to abort. As such, for this child, being born deaf counts as a benefit, albeit of the "backhanded" variety, since the only other practical alternative is nonexistence. In what follows, I want to investigate this argument in detail. The target of my investigation will be the possible future use of gene therapy technology to "disenhance" one's offspring. I intend to show that the apparently unlimited right to reproductive autonomy, that is, the right to choose both the quantity and qualities of future offspring, entailed by the argument from backhanded benefit can in fact be "sidestepped" through considering what sorts of reproductive practices we as a society ought to allow.     

Trinity,Love, and Pastoral Mirroring

This paper focuses on the positive mirroring (admiration, acceptance, and approval) that Heinz Kohut posits as the primary healing agency in work with clients with narcissistic personality disorder. Donald Capps has demonstrated the pastoral significance of Kohut's theory. Capps' work is extended through an analysis of the role love plays in mirroring. It is suggested that mirror love has agapic, erotic, and philial elements. The loving action of the counselor is viewed as an image of the love of the triune God.     

The superordinate self in psychoanalytic theory and in the self psychologies

The concept of the self has been used in several attempts to resolve the epistemological problems of what is subjective and what is objective, what is personal and what is organismic. In addition, it has been used to mediate between the hermeneutic and natural-science approaches to psychoanalytic explanation, between the motivational and causal dimensions of our theory and experience. In the case of Kohut, the self was initially invoked to deal with clinical difficulties associated with the analysis of patients with narcissistic personality disorders more recently, it has become the central article in a "self psychology" that addresses presumed deficiencies in the traditional psychoanalytic picture of psychopathology. But the concept of the self is not suited to be a panacea for resolving theoretical or clinical difficulties. The self as person refers to an entity that is both enduring and changing; it describes continuity in the face of change and change in the face of continuity. Abend (1974) comes closest to capturing this attribute of the self in his image of the tidal beach with a configuration that changes but an essence that remains the same. Eisnitz (1980) evokes something similar in his figure-ground conception of the self-representation. The crux of the matter is that the notion of self-experience includes a variety of phenomena that cannot be contained within a single self-construct--be it normal pathologic, grandiose, or otherwise. As a result of these considerations, I have argued against the use of the self as a superordinate concept in psychoanalytic theory and have focused on the shortcomings of three self psychologies that use the self in this way. I believe that Klein, Gedo, and Kohut all offer the self as a kind of conceptual tranquilizer for the philosophical, theoretical, and clinical dualities that are inherent in psychoanalytic work. Grossman addressed himself to these dualities as far back as 1967 and elaborated on the problems with Simon (1969) in a pathbreaking paper on anthropomorphism in psychoanalysis. Grossman and Simon contended that the controversy about anthropomorphism in psychoanalytic theory pertains to the basic confusion in psychology between meaning and causality. They submitted that until this confusion was dispelled and until some superordinate concept was found that could "encompass both kinds of discourse", attempts to transform psychoanalysis into a general psychology would result in failure.(ABSTRACT TRUNCATED AT 400 WORDS)     

Failed Mirroring as a Cultural Phenomenon

Mirroring has failed when the reflection an individual receives is inaccurate or distorted. Though typically focused on parent–child interactions, mirroring and failed mirroring are also cultural phenomena. For women with dis/abilities, failed mirroring occurs when societal representations of dis/ability are reflected back rather than personal attributes. This essay suggests failed mirroring as a possible consequence of disabled women’s encounters with stares and analyzes one woman’s experience with a staring person that results in a temporary destabilization of self-knowledge and self-worth. Healthier relationships with others and the Divine have the potential of restoring or healing what has been lost or denied in such distortions.