Perverse modes of thought

Subtle, nonpsychotic disturbances in thinking may cause significant impairment of intellectual functioning and interfere with a patient's capacity to make use of psychoanalytic treatment. As these come under interpretive scrutiny, the intellectual exchange between patient and analyst may emerge as a theater for the enactment of perverse sexual fantasies. In this paper, the author describes these disturbances in thinking and proposes a model that explains their underlying structure and their link to the associated fantasies. Interpretation and working through of the condensed part-object and whole-object transferences that emerge in the analysis of these forms of thinking may lead to some measure of clinical improvement.     

Trauma,perversion and marital bond

Abstract

The purpose of this article is to study in the clinic the incidence of so-called perverse phenomena in relationships, in order to find out when these phenomena depend on a perverse organization and when they are only a kind of erotic game between the couple, in both hetero- and homosexual aspects. The first difficulty was to find a definition of “perversion” shared by the authors who have carried out research on the subject and consequently to determine what characterizes a perverse marital bond. In contrast to neurosis, which can be defined by the use of the repression mechanism, the mechanism of disavowal is not exclusive for perversion since it can be found even in other psychical arrangements. Is it, then, a structure or a psychological organization? It is also considered to be a “truth” in psychoanalysis that the pervert cannot be analyzed. But is it the pervert who cannot be analyzed, or is it the analyst who cannot bear listening to him? Do the theoretical references of the analyst not give sufficient theoretical support to maintain his listening? This paper presents the hypothesis that perversion is an attempt – always a frustrated one, and for this reason indefinitely repeated – to elaborate a trauma in which the pervert, identified with the traumatic agent, touches a point equally traumatic for his partner, turning the partner into an object of enjoyment. This arrangement allows the pervert, at least in his imagination, to leave the suffered trauma behind, adopting towards the object a position of activity and domination. Identifying with the aggressor, he leaves his partner paralyzed in the traumatic point, a situation that he knows all too well.

dos Reis Filho JT, et al Trauma, Perversion und eheliche Bande

Der Artikel untersucht klinische Fällen von sogenannter Perversion in Beziehungen, mit dem Ziel herauszufinden, wann es sich um eine perverse Organisation und wann es sich lediglich um eine spezielle Art von erotischem Spiel zwischen dem Paar handelt, dies sowohl in hetero- wie in homosexuellen Beziehungen. Die erste Schwierigkeit war, eine für alle Autoren akzeptable Definition von Perversion zu finden. Alle hatten Erfahrung in Forschung in diesem Gebiet und mussten sich auf Vorstellungen einigen, wodurch eine perverse eheliche Beziehung gekennzeichnet ist. Im Gegensatz zur Neurose, gekennzeichnet ausschliesslich von Verdrängungsmechanismen, kommt Ablehnung nicht ausschliesslich bei der Perversion vor sondern auch bei anderen psychischen Strukturen. Ist Perversion demnach eine psychische Struktur oder eine psychologische Organisation? Es wird auch als erwiesen betrachtet, dass ein Perverser nicht analysiert werden kann. Aber, ist es wirklich der Perverse, der nicht analysiert werden kann? Ist es nicht vielleicht der Analytiker, der es nicht ertragen kann, dem Perversen zuzuhören? Gibt der theoretische analytische Hintergrund des Analytikers ihm möglicherweise nicht genug Unterstützung, um das Zuhören aufrechterhalten zu können? Dieser Aufsatz vertritt die Hypothese, dass die Perversion ein unaufhörlich wiederholter, immer misslingender Versuch ist, ein Trauma aufzuarbeiten. Der Perverse ist identifiziert mit dem Täter im damaligen Trauma. Er trifft einen traumatisierten Punkt beim Partner und macht aus ihm ein Objekt seiner Lusterfüllung. Dieses Arrangement erlaubt dem Perversen-wenigstens in seiner Phantasie – das von ihm erlittene Trauma hinter sich zu lassen, indem er gegenüber dem Objekt eine Position der Aktivität und Dominanz einnimmt. Identifiziert mit dem Aggressor belässt er seinen Partner gelähmt am traumatischen Punkt-eine Situation, die er nur allzu gut an sich selbst kennt.

dos Reis Filho JT et al. Trauma, perversión y el vínculo marital

El propósito del presente trabajo es estudiar en la clínica la incidencia de los cada vez más llamados fenómenos perversos en las relaciones, para descubrir cuando este fenómeno depende de una organización perversa y cuando se trata de un tipo de juego erótico en las parejas, tanto en sus aspectos homosexuales como heterosexuales. La primera dificultad fue encontrar una definición de perversión compartida por los autores estudiosos de este tema y consecuentemente determinar las características de un vínculo marital perverso. En contraste con la neurosis que puede ser definida por el uso del mecanismo de la represión, el mecanismo de la negación no es característico de la perversión únicamente sino que se puede también encontrar en otras organizaciones psíquicas. ¿Se trata entonces de una estructura o de una organización psicológica? Se considera también que en psicoanálisis, es cierto que se trata al perverso como inanalizable. Bueno, ¿es el perverso el que no es analizable o es el psicoanalista que no puede soportar escucharlo? Acaso las referencias teóricas del analista no ofrecen suficientes soportes teóricos para mantener la escucha? Este trabajo presenta la hipótesis de que la perversión es un intento – siempre frustrado, y por lo mismo indefinidamente repetido- para elaborar un trauma en el que el perverso está identificado con el agente traumático, tocando un punto igualmente traumático en su pareja, convirtiendo a su pareja en objeto de su disfrute. Este arreglo permite al perverso, al menos en su imaginación, dejar atrás el trauma sufrido, adoptando con su objeto una posición de actividad y dominación. Identificándose con el agresor, deja a su pareja paralizada en el punto traumático, situación que el perverso sabe muy bien.     

A fresh look at perversion

The history of ideas about perversion is considered, along with an examination of whether the concept is clinically useful. Three cases of varying degrees of severity are presented, illustrating the clinical value of the concept in the analytic situation. All three cases are women, and the particular usefulness of the concept of perversion for women is noted. The place of aggression and the pleasure resulting from its expression are highlighted.     

Sadomasochism, sexual excitement, and perversion

Sadomasochism, an ingredient of infantile sexuality, is an essential part of normal sexual functioning and love relations, and of the very nature of sexual excitement. Sadomasochistic elements are also present in all sexual perversions. Sadomasochism starts out as the potential for erotic masochism in both sexes, and represents a very early capacity to link aggression with the libidinal elements of sexual excitement. Sexual excitement may be considered a basic affect that overcomes primitive splitting of love and hatred. Erotic desire is a more mature form of sexual excitement. Psychoanalytic exploration makes it possible to uncover the unconscious components of sexual excitement: wishes for symbiotic fusion and for aggressive penetration and intermingling; bisexual identifications; the desire to transgress oedipal prohibitions and the secretiveness of the primal scene, and to violate the boundaries of a teasing and withholding object. The relation between these wishes and the development of erotic idealization processes in both sexes is explored in the context of a critical review of the pertinent psychoanalytic literature.     

From the dreams of a generation to the theory of dreams: Freud's Roman dreams

In The Interpretation of Dreams, Freud's interpretation of oedipal desires does not occur at the expense of historical and personal desires, which are always there as a backdrop. In the relentless examination of his own dreams that Freud makes in order to show the mechanisms inherent in all oneiric deformation, we are also led to another, specifically historical, aspect of the issue of Jewish emancipation, which he experiences at first hand. By analysing his own dreams, Freud not only shows us the mechanisms governing dream formation, but also develops a pointed critique of his contemporary society and its prejudices.     

Conversion dreams

Conversion dreams—i.e., dreams prompting a profound transformation of religious belief and identity—have been reported in many different cultural and religious traditions. This essay argues that although such reports may appear to be mere fabrications, the experience of conversion dreams is a legitimate and important phenomenon. The essay provides three examples of conversion dreams reported in Christian contexts and uses research from the fields of religious studies, psychology, and anthropology to demonstrate that such dreams provide a bridge to connect and synthesize religious elements which had been in conflict at both the personal and cultural levels.This essay is based on a presentation made at the Western Regional Meeting of the American Academy of Religion, March 25, 1994, at Santa Clara University.     

Descartes' dreams

Abstract: René Descartes is often regarded as the ‘father of modern philosophy’. He was a key figure in instigating the scientific revolution that has been so influential in shaping our modern world. He has been revered and reviled in almost equal measure for this role; on the one hand seen as liberating science from religion, on the other as splitting soul from body and man from nature. He dates the founding of his philosophical methods to the night of 10^th November 1619 and in particular to three powerful dreams he had that night. This article utilizes Descartes' own interpretations of the dreams, supported by biographical material, as well as contemporary neuroscientific and psychoanalytic theory, to reach a new understanding of them. It is argued that the dreams can be understood as depicting Descartes' personal journey from a state of mind‐body dissociation to one of mind‐body deintegration. This personal journey may have implications for a parallel journey from Renaissance to modern culture and from modernity to post‐modern culture.     

Self-representing dreams

SUMMARY

Certain dreams are particularly striking for the way they represent themselves and the manner in which they are told within a psychotherapeutic relationship. Within such a dream is contained a picture of the dream's function and significance as part of the transaction between patient and psychotherapist. This phenomenon illustrates the nature and function of unconscious phantasy, the relations that hold between phantasy and mechanisms of defence, and the manifestations of phantasy within the transference.

Three examples are given of self-representing dreams which have been reported and re-enacted by trainee psychiatrists in psychotherapy supervision.