Freud and the Psychoanalysis of Telepathy: Commentary on Claudie Massicotte’s “Psychical Transmissions”

Freud was interested in and eventually accepted the diverse forms of telepathic communication as psychoanalytic rather than occult phenomena, particularly as manifested in dreams. Massicotte revisits the topic of Freud and his interest in the occult in a manner that invites serious reconsideration of this aspect of his work, long the subject of intense controversy in the history of psychoanalysis. In my response to Massicotte’s paper I argue that Freud’s interest in telepathy or thought transference belongs to his psychoanalytic theories of the unconscious and transference. His approach to telepathy parallels his approach to religious beliefs: He accounts for both as creations of the human mind as individuals attempt to make sense and meaning of their real experiences. What Freud meant by telepathy is what contemporary psychoanalysis refers to as unconscious communication, and the strange, often inexplicable forms it takes in clinical contexts. For Freud, instances of telepathy or unconscious communication are to be understood contextually and relationally, revealing important data about the nature of affectively charged human relationships.     

On the astonishing clinical irrelevance of neuroscience

The clinical work of psychoanalysts can be thought of in both a narrow and a broad sense. In the narrow sense, it refers to what is commonly thought of as psychoanalytic technique, the methods analysts use to understand their patients and to convey that understanding to them. In the broad sense, it refers to the entirety of their work as clinicians: the content of understanding, as well as such things as diagnosing, estimating analyzability, recommending therapy, and prescribing medication. The current enthusiastic expectation that neuroscience will have an immediate and direct impact on clinical work in the narrow sense is misguided, but neuroscientific discoveries, it is argued, will have a major impact on psychoanalytic theory in the not too distant future. The resulting changes in metapsychology will ultimately have reverberations on clinical work in the broad sense, although psychoanalytic technique, the analyst's basic approach to patients, will remain essentially the same.     

Commentary on Nikolay Mintchev’s “Object-Relations and Cultural Narratives in the Analysis of Racism”

Nikolay Mintchev’s (this issue) consideration of the use of psychoanalytic thought as a critical framework for the analysis of racism focuses on the differences between the Kleinian and Lacanian schools. While his depiction of their differences and the relevance of those differences for social theory is fundamentally fair and accurate, he overlooks the fact that as clinical theories, they may indeed have more in common than their apparent differences suggest. Their shared attention to the importance of unconscious fantasy and to the mechanisms of transference or the encounter with the Other in clinical work undermines the rigid distinction between them that is necessary for Mintchev’s thesis. By accepting the common view of their differences, Mintchev assumes a weaker version of each and sacrifices the dialectical dimension of psychoanalytic thought that indeed enhances its utility as social analysis.     

Max Eitingon and a Question of Politics

Max Eitingon is thought not to have left behind original theoretical work, despite the fact that he wrote some 40 articles and a dozen psychoanalytic congress reports. He has been almost forgotten over the years, even though he occupied an important political place in the history of the psychoanalytic movement. In recent times, he has again become a subject of attention. In this article the author takes a look at Eitingon as an activist who was intensely involved in the social and political struggles of his time. He represents the political aspect of psychoanalysis on two counts: first, within the psychoanalytic movement, where he had a particular role in the institutionalizing of psychoanalysis, and, second, in relating it to wider social and political ends.     

Call of the Wild

Freud described "wild analysis" as an undisciplined version of psychoanalysis; but the new Penguin series of Freud's writings collects many of his papers under the title Wild Analysis, challenging the differentiation. This paper traces wild elements at the core of psychoanalytic thought, crediting Groddeck, Ferenczi, and Winnicott for bringing them to the open. The image of the wild analyst can serve us as the image of the deeply involved, personally motivated analyst, whose work is intense and emotionally risky. This is the opposite of the "civilized" analyst who uses well-defined existing paths, takes no personal risks, and therefore stays at an emotional distance from his/her patients. Every analyst's capacity to develop a unique analytic self, based on his/her genuine life experience and worldview, is endangered if stepping out of line is slandered as "wild analysis" or as insanity. The relevance of these issues for contemporary psychoanalytic thought and education is demonstrated.     

Some reflections on the use and meaning of conflict in contemporary psychoanalysis

The author reflects on the concept of conflict in contemporary psychoanalysis, and especially in European psychoanalysis. In the latter, this concept does not seem to have aroused significant interest. This does not necessarily mean that conflict has been rejected or replaced; rather, there has been a greater focus on preconflictual stages of development. Indeed, conflict is generally implicit in psychoanalytic work, and, like many other concepts, it has very different and at times divergent meanings, both in various psychoanalytic schools of thought and within the same school. The author presents a clinical example to illustrate some of the possible choices of the analyst at work concerning the use of the concept of conflict.     

Loewald's approach to psychoanalytic theory

The author suggests that part of the legacy of Hans Loewald is the nature of his approach to psychoanalytic theory. Loewald carefully considered and selectively utilized the work of theorists from a number of psychoanalytic schools of thought: id psychology, object relations theory, ego psychology, self psychology, and the interpersonal tradition. In addition, he helped pave the way for the current widespread interest in intersubjectivity, and also positioned himself in relation to those who embraced hermeneutics. Through all of this, he maintained a skeptical attitude, embodied in his belief in the complexity of the phenomena to be explored and his commitment to the perspective that psychoanalytic ideas should be open to revision.     

Psychic Truth and the In-Session Work of the Analyst

I seek to address one of the issues most affected by the postmodern culture, such as the crisis of rationality and truth, and try to reformulate its place within the psychoanalytic clinic using the contributions of Freud and Ferenczi, who drew the matrix of a passionate dialogue about the truth and the analyst work that has nurtured many contemporary theoretical developments. Essentially, the major influences of postmodern thought in psychoanalysis are to emphasize the importance of the patient–analyst interaction, the role played by the analyst in the patient’s transference and the rejection of the model of the analyst as a distant observer who interprets without having anything to do with whatever happens within the mind of the patient. Consequently, because both postmodernism and psychoanalysis are concerned with human subjectivity and love for truth, although indeed understanding them from different perspectives, both schools of thought become easily interrelated. I conclude that psychoanalysis, committed as it is with the search for truth, cannot ignore the influence of postmodern thought, as well as the postmodernist movement should not disregard all theoretical consistency provided by psychoanalytic theory and metapsychology.     

Psychoanalytic training today.

Psychoanalytic education in the United States faces multiple challenges as we enter the last decade of this century. (1) Changing interest and career path patterns for psychiatrists have resulted in fewer medical applications for psychoanalytic training. (2) Increased opportunities for full psychoanalytic training of nonphysicians have resulted in increased applications from highly skilled clinicians who often have more clinical experience than their medical colleagues. (3) Increased enrollment of women candidates has required rethinking of progression requirements, in light of their combined careers as professionals and mothers. (4) Independent institutes not accredited by the American Psychoanalytic Association compete for applicants while maintaining training standards that require less time and immersion in psychoanalytic theory and practice. (5) Economic factors increasingly influence the desirability of prolonged psychoanalytic training and the availability of suitable analysands for control analyses. (6) Evolution of theory and practice and the emergence of "new schools" of psychoanalytic thought have rendered the previous psychoanalytic landscape dominated by drive theory and ego psychology more multifaceted and less uniform. The American Psychoanalytic Association and its institutes attempt to understand these changing patterns and take them into consideration in the design and implementation of psychoanalytic training programs. Only one aspect of this complex situation will be described in this work, the current state of psychoanalytic training in the 28 institutes accredited by the American Psychoanalytic Association. Although the data available at this time leave unanswered many important questions about the philosophies that organize the content and emphases of the curriculum in different institutes, much has been learned about the overall structure of psychoanalytic training programs.     

A core process in psychoanalytic treatment

A core mechanism of the psychoanalytic process is described. This involves the effects of treatment on an ongoing "unconscious intrapsychic process," which has specific points of vulnerability to pathology. The concept of an intrapsychic process described by the author in previous publications is an expanded formulation of the idea of thought as trial action and of the signal theory of anxiety. The psychoanalytic method alters the functioning of the ego astride this unconscious process, strengthening its control over anxiety, defense, trauma, and symptom formation. This is mutative in the psychoanalytic method.     

Separation-individuation theory and attachment theory

Separation-individuation and attachment theories are compared and assessed in the context of psychoanalytic developmental theory and their application to clinical work. As introduced by Margaret Mahler and John Bowlby, respectively, both theories were initially regarded as diverging from traditional views. Separation-individuation theory, though it has had to be corrected in important respects, and attachment theory, despite certain limitations, have nonetheless enriched psychoanalytic thought. Without attachment an infant would die, and with severely insecure attachment is at greater risk for serious disorders. Development depends on continued attachment to a responsive and responsible caregiver. Continued attachment to the primary object was regarded by Mahler as as intrinsic to the process of separation-individuation. Attachment theory does not account for the essential development of separateness, and separation-individuation is important for the promotion of autonomy, independence, and identity. Salient historical and theoretical issues are addressed, including the renewed interest in attachment theory and the related decline of interest in separation-individuation theory.     

Introduction

Many clinicians interested in group and psychoanalytic thought have followed idiosyncratic and personally constructed modes of preparation. Formal training programs tend to differ in terms of emphasis on degree of previous analytic experience, quantity of supervision, number of courses, requirements to have personal analytic group therapy, as well as length of time required to lead an analytic group. The process of psychoanalytic clinical work seems to have been temporarily idealized but essentially resisted by long ingrained North American pragmatic and spiritual value systems. This has resulted in what has amounted to a 50 year flirtation, rather than identification, with Psychoanalysis by American professional culture. The depth of curative experience for patients and the intensity of clinical acumen for practitioners make an analytic perspective important to maintain.      

Nicolas Abraham and Maria Torok—the inner crypt

This article is an introduction to the central ideas of Nicolas Abraham and Maria Torok. The author locates their work in the history of psychoanalytic thought. The Abraham and Torok thinking on trauma, symbol versus anasemia, introjection versus incorporation, endocryptic identification as well as woman's penis envy, are described as theoretical axes around the focal point constituted by the authors' specific concept of introjection; seen as the human mode of appropriation of the external world, which is crucial to the expansion of the ego through symbolization.     

The Time Before Us (The Unpast in W. S. Merwin,W. Benjamin,and V. Woolf)

Freud and Winnicott have expressed the opinion that if their psychoanalytic ideas are correct, then poets and writers will have thought of them first. The author of the present article, who, in a previous work, has developed the concept of “actual time” on metapsychological grounds, concurs with their opinion by showing that variants of “actual time” can be found in the works of the American poet W. S. Merwin, the British writer Virginia Woolf, and the German philosopher Walter Benjamin. Their poetry, literary prose, and philosophy, respectively, are shown to resonate with the time dimension of the psychoanalytic process.     

Broken Bounds: Contemporary reflections on the antisocial tendency

When embarking on research into the effectiveness of psychoanalytic psychotherapy in the NHS or the application of psychoanalytic principles, researchers come up against a number of hurdles: many clinicians still see empirical research as antithetical or disruptive to the practice of psychoanalytic psychotherapy; psychoanalytic psychotherapy has previously fared poorly in evidence-based policy guidelines and this can discourage ambition, and there are technical problems of research design, measurement and standardization. Nevertheless, in a political climate which stresses service evaluation, measurable outcomes and empirical evidence, psychoanalytic psychotherapy must participate to survive. There may be gains from conducting research beyond simply meeting the requirement to provide evidence of effectiveness. Research may be viewed by some clinicians as an unwelcome intruder but it may have the potential to offer triangulation, the perspective of the ‘third’, and so strengthen the foundations of clinical practice and the development of psychoanalytic thought.     

A Mixed Bag: The Realities of Psychoanalytic Practice

For a variety of reasons, psychoanalytic training is done in somewhat of a vacuum. It teaches a theory and a way of practicing that does not always translate well to day-to-day private practice work. The clinical realities of psychoanalytic practice prove the psychoanalytic method to be one that provides help to a wider audience than classical psychoanalytic training programs might suggest. The psychoanalytic approach offers the analyst many special opportunities to work with and help a wide variety of patients. Analysts who accept both the limitations as well as the wide application and broad benefits of the psychoanalytic approach may have a more fulfilling experience than their training experiences might foster. At the same time, the analyst's level of therapeutic skill, the patient's diagnosis, and many multiple external factors create different limitations in the practice and outcome of psychoanalytic work. Extensive case material is used to show the broad range of patients who are helped by the psychoanalytic method. The clinical material also shows the less than perfect, but often good enough outcomes of these difficult cases with often severely disturbed patients.     

Negativity and lies in analytic group therapy: an inquiry into Bion's ideas of K and -K

In this paper a kind of therapeutic failure in psychoanalytic group work, one that is common but frequently overlooked, is described. Essentially this failure is the result of patients who mislead the therapist by lying and by a negative process of thought that works against analytic aims of acquiring understanding and emotional truth. These processes and their effects, as they are manifested by an individual patient in a group and by the therapist, are described. Bion's later theory of K and -K offers a framework for the discussion of the group events.     

The centrality of the psychoanalytic setting and the changing aims of treatment. A perspective from a theory of object relations

The psychoanalytic setting, which includes the bond between analysand and analyst, is the foundation of psychoanalytic treatment. This object tie, although in the here and now, and "real", is demarcated from ordinary life and can be thought of as existing within a different level of reality. The psychoanalytic setting is subject to symbolic transformations that enable non-specific developmental conflicts to be worked through. I have described this transformation as the "dependent/containing transference," which I have compared and contrasted to the highly variegated and specific "iconic" transference (transference neurosis). This view of the psychoanalytic setting leads the analyst to pay special attention to problems of entrustment and safety and to the communicative process that regulates the closeness and distance between the two participants.