Rules of clinical understanding in classical psychoanalysis and in self psychology: a comparison

This paper compares the rules that govern clinical understanding in classical psychoanalysis and in self psychology. The rules of understanding in the two systems are fundamentally different. Self psychology interprets causes and relies on interpretive rules similar to those used in allegory. Classical psychoanalysis investigates reasons and seeks to uncover the patient's own interpretive system. Self psychology refinds its own theory in the relation between elements disguised in the manifest content of patients' productions. Classical psychoanalysis seeks to open up manifest content. Where self psychology reiterates theory in its interpretations, classical interpretations move away from theoretical generalizations toward specific fantasy-memory constellations. Theory, in self psychology, organizes directly the content of interpretations; theory in classical psychoanalysis organizes a technique of exploration and furnishes general sequences according to which data can be understood. This paper also suggests that the differences in the rules of clinical understanding have potential consequences for psychoanalysis which manifest themselves in psychoanalytic training and in the capacity for self-analysis.     

Rabindranath Tagore and Freudian thought

The paper draws our attention to the Indian poet and philosopher Rabindranath Tagore's notion of psychoanalysis. Focusing on the period between 1926 and his death in 1941, during which Tagore had not only met Freud but had also spoken to several persons on psychoanalysis, the author has unearthed a mass of archival material, primarily in Bengali, and translated most of it into English for the first time, in order to show how Tagore's opinion regarding Freudian thought gradually changed from severe criticism and a near complete rejection to appreciation, especially of its good use in literature and literary criticism. The author has also identified a number of literary works, both prose and verse, from the final years of Tagore's life and tried to document the extent of influence of Freudian thought on their composition. In short, the author explores a significant interdisciplinary area that has not been looked into either in India or abroad.     

Family matters The descendants of Freud and Jung

A brief history of what it has meant to be a Jungian analyst and/or analytical psychologist in the United States and England is portrayed. At first the differences between psychoanalysis and analytical psychology were very great, and there was great animosity between the two schools. The conflict was much stronger in the United States than in England where Jungians developed a much better rapport with psychoanalysis. Recent theoretical developments within psychoanalysis, such as the development of self theory and intersubjectivity, as well as speaking about religious issues in a new way, have brought psychoanalysis closer to analytical psychology. On the other hand, analytical psychology has been enriched by an increased awareness of the importance of developmental issues and transference and countertransference. The implications for both psychoanalysis and analytical psychology are explored.     

Discussion - Evidence Based Psychoanalysis: An Imperative and an Opportunity

Freud published his ''On Narcissism: An Introduction'' in 1914. The writing has many levels, including, among other things, Freud's criticism of his former colleagues, Adler and Jung. Psychoanalysts received the essay with reservations. Ernest Jones, among others, expressed his concerns in his history of psychoanalysis. The aim of this study is to place Heinz Kohut's ideas about narcissism into the context of the history of ideas. Especially, the paper explores, at a theoretical level, the status of the castration complex both in self psychology and Freud's essay as well as seeks reasons why the discussion on narcissism should be continued.     

The cultural psychology of Kohut's self psychology

Contrary to criticism, Heinz Kohut's self psychology does not support an absorption into self nor a morally neutral response to society. Kohut's psychology of the self and narcissism aims toward an analysis of contemporary Western culture that will restore it. In the process of assisting individuals and culture to recover from the vicissitudes of narcissism, Kohut has introduced a new type of cultural psychology, a culture of empathy.     

PSYCHOLOGY AND LITERATURE: THE QUESTION OF READING OTHERWISE

By making literature the partner of a dialogue with psychology, with the aim of better understanding the psyche, psychoanalysis has truly altered our way of understanding the literary phenomenon. Thus, Freud resorted to literature in an attempt to validate his theories. At the same time, though, in striving for "natural" scientific status, he shifted the emphasis away from any possible deep comprehension of the literature. However, psychoanalysis, trying to delve deeper into literature, has elaborated a whole theory regarding the literary meaning that is still prevalent today. In this paper, the author examines the Freudian conception of literature that points beyond the intrapsychic and moves towards intersubjectivity.     

Advances in Neuropsychoanalysis,Attachment Theory,and Trauma Research: Implications for Self Psychology

In 1971, Heinz Kohut, trained in neurology and then psychoanalysis, published The Analysis of the Self, a detailed exposition of the central role of the self in human existence. This classic volume of both twentieth century psychoanalysis and psychology was more than a collection of various clinical observations—rather it represented an overarching integrated theory of the development, structuralization, psychopathogenesis, and psychotherapy of disorders of the self. Although some of these ideas were elaborations of previous psychoanalytic principles, a large number of his concepts, including an emphasis on self rather than ego, signified an innovative departure from mainstream psychoanalysis and yet a truly creative addition to Freud's theory.     

Random Thoughts on Couple Therapy in a Postmodern Society

The postmodern period in psychoanalysis has had a considerable impact and influence on the psychotherapeutic process in both psychoanalysis and psychotherapy. The paradigm shift, reflected in the work of the intersubjectivists, rationalists, and social constructivists, has shifted emphasis from a one-person psychology to a two-person psychology. Implications for treatment are numerous. The change in emphasis affects not only how individual treatment is conducted but also couple therapy and group therapy. In considering the impact of these recent changes, the author notes the wide range of influences that inform her couple and group therapy. Although the current paradigm shift offers much, it seems to be an extension of earlier influences from self psychology, motivational systems, and attachment theory and of findings from neuropsychology. The author concludes that her couple work has also been intuitively informed by the implicit experience of the intersubjective field of group therapy.     

Kelly,bannister, and a storytelling psychology

A perspective on psychology as a story-telling discipline (Mair, 1988) is elaborated. It is suggested that both Kelly and Bannister can be seen as moving between relatively traditional psychological approaches and a more clearly narrative understanding of psychology. Ways in which work in linguistics, literary criticism, rhetoric, and related disciplines is relevant to such a view are indicated. Further important issues in a story-telling approach to psychology are sketched.     

Psychoanalysis and politics

Abstract

Following the trauma of Nazi persecution, mainstream psychoanalysis abandoned its concern for the unconscious elements in social and political processes. The self-restriction was given a theoretical justification by H. Hartmann in his psychology of the self. The present author here sketches the periphery movement of an alternative “political psychoanalysis” with reference to M. Langer, A. Mitscherlich, P. Parin and his own work. His thesis is that if psychoanalysts do not consider their own entanglement in the social structures and conflicts that characterize their own time, they are in danger of themselves becoming, within their institutes, unconscious victims of irrational social influences, and in addition miss the opportunity to enlighten society by critical involvement.     

Foundations of psychoanalysis reconsidered

Grünbaum's approach to psychoanalysis suffers from several difficulties. It imposes a standard of logical reductionism and methodological purity that not only violates the nature of psychoanalytic knowledge, but imposes an invalid standard of verification and scientific confirmation. It utilizes a brand of dichotomous reasoning that forces psychoanalytic propositions into artificial positions that do not reflect the actuality of analytic practice. It imposes a standard of verification that is impossible for psychoanalysis, along with all forms of psychological knowledge, to reach. It visualizes psychoanalysis as encompassing only one form of knowledge of human psychic life, forcing it into a model that eliminates other aspects of the psychoanalytic process, so that psychoanalysis is subjected to criticism only on one dimension among several--a kind of psychoanalytic straw man. The psychoanalysis that is so impaled often is difficult for the psychoanalytic practitioner to recognize. To the extent that Grünbaum's skillful and highly informed criticism of the philosophical bases of psychoanalysis encounters these difficulties, the value of his argument falls short of providing a useful basis for advancing psychoanalytic knowledge and particularly for promoting the quest for pertinent standards of validation within psychoanalysis.     

The growth and transformation of American ego psychology

The roots of ego psychology trace back to Sigmund Freud's The Ego and the Id (1923) and "Inhibitions, Symptoms and Anxiety" (1926), works followed by two additional fundaments, Anna Freud's The Ego and the Mechanisms of Defense (1936) and Heinz Hartmann's Ego Psychology and the Problem of Adaptation (1939). It was brought to full flowering in post-World War II America by Hartmann and his many collaborators, and for over two decades it maintained a monolithic hegemony over American psychoanalysis. Within this framework the conceptions of the psychoanalytic psychotherapies evolved as specific modifications of psychoanalytic technique directed to the clinical needs of the spectrum of patients not amenable to psychoanalysis proper. This American consensus on the ego psychology paradigm and its array of technical implementations fragmented several decades ago, with the rise in America of Kohut's self psychology, geared to the narcissistic disorders, and with the importation from Britain of neo-Kleinian and object-relational perspectives, all coinciding with the rapid growth of the varieties of relational psychoanalysis, with its shift in focus to the two-person, interactive, and co-constructed transference-countertransference matrix. Implications of this intermingled theoretical pluralism (as contrasted with the unity of the once dominant ego psychology paradigm) for the evolution of the American ego psychology are spelled out.     

“It's A Long Way …” to Contemporary Psychoanalysis: Training Experience in Self Psychology,Intersubjectivity, and Relational Psychoanalysis

The successful experience with a Jungian analyst, research work on international economic interdependence, and the failure of a classical analysis were the preliminary steps toward the discovery of Kohut's self psychology. The comparison of epistemological principles in Jung and in Kohut and the discovery of the relational nature of experience formed the background of my professional attitude as an analyst. After an unsatisfactory, but “orthodox” supervision, training in self psychology, intersubjectivity, and relational psychoanalysis at Isipsé made it possible to integrate all previous experiences in a complex and, at the same time, clinically coherent framework.     

CHARACTER,PSYCHOANALYTIC IDENTIFICATION,AND NUMERICAL IDENTITY

Identification figures prominently in moral psychological explanations. I argue that in identification the subject has an ‘identity‐thought’, which is a thought about her numerical identity with the figure she identifies with. In Freud's psychoanalytic psychology character is founded on unconscious identification with parental figures. Moral philosophers have drawn on psychoanalysis to explain how undesirable or disadvantageous character dispositions are resistant to insight through being unconscious. According to Richard Wollheim's analysis of Freud's theory, identification is the subject's disposition to imagine, unconsciously, her bodily merging with the figure she identifies with. I argue that this explanation of identification is not adequate. Human character is held to be capable of change when self‐reflection brings unconscious identifications to conscious self‐knowledge. I argue that for self‐knowledge these identifications must be an intelligible part of the subject's self‐conception, and that Wollheim's ‘merging phantasy’ is not intelligible to the subject in this way. By contrast, the subject's thought that she is numerically identical to the figure she identifies with does provide an intelligible starting‐point for reflecting on this identification. This psychoanalytic account provides a clear conception of identification with which to investigate puzzle cases in the moral psychology of character.     

On My Becoming a Psychoanalyst

I describe my experience of becoming a psychoanalyst in Germany between 1997 and 2002. The article combines my personal criticism of certain aspects of institutionalized psychoanalysis and some established procedures within psychoanalytic training, which underline the need for more evaluation and more transparency within the institutes and associations.     

Self psychology and its contributions to psychoanalysis

Abstract

A schematic overview of the theory and practice of self psychology is presented with a particular focus on what the author believes to be the most important contributions to psychoanalysis. It is recognized that self psychology, as with all psychoanalytic approaches, is an evolving and non-unitary theory. Fundamental features of self psychology are: 1. the consistent use of the empathic mode of observation, that is, to listen and understand from within the vantage point of the patient; 2. the primary motivation which involves strivings to develop and maintain a positive cohesive sense of self; 3. that each person has unique pre-wired “givens” included in the concept of the nuclear self; 4. that each person has selfobject needs which refer to the use of the object for the development and regulation of a positive sense of self; 5. that selfobject needs include mirroring (acknowledgement and affirmation), idealizing (protection, safety, and admired qualities), and twinship (a feeling of essential likeness, of sharing) needs; 6. that development and maintenance of a positive cohesive sense of self requires a sufficient responsiveness to selfobject needs; 7. that insufficient responsiveness arrests normal development, creates pathological organizing patterns of self, others, and self with others, and causes unresolvable conflict; and 8. that psychoanalytic treatment involves the analysis of the selfobject and repetitive dimensions of the transference in order to facilitate expansion of awareness, symbolic reorganization and self-righting.     

Beyond the Mainstreams

My interest in the theory and art of psychoanalysis is traced to some of its sources—my childhood and expulsion from Germany in the late 1930s, my experience as a member of a discriminated-against minority, my nonacceptance as a psychologist by American psychoanalytic societies, my invitation to participate in the development of self psychology, and my fortuitous encounter with personal and professional friends who have contributed to the scope of my psychoanalytic endeavors (e.g., to my abiding interest in research and, in particular, the empirical studies of the early mother–infant dyad). I offer this account as evidence of the varied and creative opportunities that await psychoanalysts not outside but beyond the mainstream of American psychoanalysis.     

The fundamental importance of simple operational definitions of introspection and empathy

Instead of asking why psychoanalysis has lost its central position in mental health, one might marvel at its longevity when considering that psychoanalysts have not attained agreement about basic methods for observing unconscious mentation, either their own or that of others. Ambiguity abounds regarding the operations involved in, and the usefulness of, introspection, and even more so of empathy. Simple operational definitions of introspection and empathy are proposed in this article, definitions that are sufficiently abstract to transcend particular theories of mental organization (e.g., ego psychology, object relations, and self psychology) and concrete enough to be practicable.