Strategic self-marginalization: the case of psychoanalysis

Marginality is an important concept in the history of science, though it is often used in a manner that presumes marginality to be a static designation. We contend that the dynamics of marginality are crucial to the history of psychoanalysis, a discipline that has moved between dominant and marginal positions. We address psychoanalytic marginality via three specific "cases": the marginalization among Freud and his followers when psychoanalysis was an emergent discipline; the marginality trope in Erich Fromm's popular psychoanalytic writing when psychoanalysis was orthodoxy in American academic psychiatry; and the rhetorical marginality of psychoanalysis in Sweden as psychoanalysis entered a decline within psychiatry. Our aim is to show that marginalization and self-marginalization serve interpersonal, social, and professional strategies.     

Winnicott's rejection of the basic concepts of Freud's metapsychology1

In this paper, the author attempts to show how Winnicott rejected the basic concepts of Freud's metapsychology, namely the concepts of Trieb(instinct/drive), psychical apparatus and libido. To that purpose, he first elucidates what metapsychology is, according to Freud. Freud describes metapsychology as a speculative superstructure of psychoanalysis in which the aforementioned concepts correspond to the dynamic, topographical and economic viewpoints. The author then presents an explanation of what metapsychology means in Winnicott's view, and examines his criticism of this kind of speculative theorization in psychoanalysis, as well as his suggested substitute for each of those basic concepts. Subsequent analysis shows that Winnicott replaced the main concepts of the metapsychological theory, which have no correlation whatsoever in the phenomenal world, with a set of other, non‐speculative concepts, thereby favouring a factual theorization.     

Becoming (and Remaining) an Analyst in Latin America

The following overview of the development of psychoanalysis in Brazil and in Porto Alegre outlines the current situation and the challenges to psychoanalysis in my country. I will explain my own experiences on becoming an analyst, the main reasons for my choice, my main influences, and my evolution as a clinical psychoanalyst and as a member of psychoanalytic and psychiatric institutions. I include my main contributions to psychoanalysis and consider two broad areas of interest: psychoanalytic technique and its teaching, and the relationship of psychoanalysis and culture. As for the former, my main interests are studies on countertransference and analytic neutrality, to which I will propose a comprehensive concept. As for the latter, I discuss a culture that contrasts vividly with the one in which Freud created the discipline, psychoanalytic views on violence and perversity, psychoanalytic institutions, and the application of analytic ideas for the understanding of some artists and their work.

I will also describe some general features of my country and the development of psychoanalysis in it; report my experiences as a candidate and an analyst; and offer some information about my evolution as an analyst through papers I have written over the past 30 years.     

The application of psychodynamic methods within the framework of behavior therapy

Behavior Modification has gone a long way since its start as a reaction to the traditional psychiatric and psychotherapeutic methods. It is no longer a monolithic term, as it includes a variety of theoretical and conceptual positions, different methodological approaches and many therapeutic techniques. It is the aim of this paper to demonstrate that due to the changes behaviorism has gone through, it is no longer an alien discipline to psychoanalysis as it has been in the early days of the movement. Therefore, an integration between the two approaches is currently possible in a relatively smooth and conflict- free manner. There are several varieties of integration between the two approaches. The suggested combination is an elaboration of Kaplan's method, which is behaviorally-oriented, but utilizes psychoanalytic concepts and techniques pragmatically at times when the behavioristic treatment program has come to a stalemate because of the patient's resistances. This approach seems to be especially coherent and efficient;it has proven to be successful in avoiding the pitfalls which were the cause of skepticism with respect to the integration of the two types of treatment — behavior therapy and psychodynamic therapy. Vignettes from behavioral-cognitive treatment of test anxiety and combat reaction (post-traumatic stress disorder) will be presented in order to demonstrate the suggested method.     

Trieb und Instinkt

To say that human beings also have a self-preservation instinct just as animals is only meaningful in the sense of attachment and affection mediated by mutual communication. It is from the beginning covered up by the truly human sexual phenomena of seduction and narcissistic reciprocity. Beside that we have a sexual drive which has a more important, not to say, decisive role from birth until puberty. This latter is the subject of psychoanalysis because it is anchored in the unconscious. Finally, we also have an (innate, endogenic) sexual instinct which appears in puberty persisting the whole adult life and meets at its appearance the infantile sexual drive which was existing all the time. It is very difficult to give an epistemological definition of the (innate) sexual instinct because it does not manifest itself in a pure form, but only in unclear transactions with infantile sexuality dominating the unconscious. The subject of psychoanalysis is the unconscious and the unconscious is itself the sexuality sensu Freud, the pre-, para- or genital infantile sexuality. The sexual has its origins in the phantasy which is naturally anchored in our body.     

拖延原因的精神分析探索

拖延行为在日常生活中非常普遍,给人们的学习、生活带来不利影响。本文阐述了拖延的概念和性质,结合精神分析理论,从冲突、焦虑、防御机制和本能等几个方面对消极拖延行为进行分析,旨在为拖延行为的干预提供借鉴。     

Psychoanalysis in Postmodern Times: Some Questions and Challenges

As a consequence of the invitation to contribute this piece of writing, I acknowledge having a postmodern attitude, rather than subscribing to postmodernism as an ideology. The purpose behind this article is to reflect on the impact of postmodern times on psychoanalysis from the starting point of my own conception of psychoanalytic theory and practice. This article looks, in some detail, into the problem of truth in psychoanalysis, the issue of theory building in psychoanalysis in its relation to psychoanalytic practice, and the challenges for psychoanalysis as a pluralistic discipline. It repeatedly states that psychoanalysis evidences extreme theoretical and practical diversity, but no pluralism understood as an attitude and methodology of dialogue between theoretical orientations and practical approaches. The current challenge in psychoanalysis is, precisely, to go beyond postmodernism and to build a true pluralism on the basis on interdisciplinary exchange and collaboration.     

A training analysis for psychoanalytic psychotherapists

For historical reasons, psychoanalytic psychotherapy has been regarded as a second-class treatment in comparison with psychoanalysis, and standards for training in it have lagged behind those for psychoanalysis. However, psychoanalytic psychotherapy is the treatment of choice for many healthier (or higher-level) patients who cannot receive analysis for any reason, and also for a large population of more-disturbed patients who are not appropriate for psychoanalysis. Mastering techniques of psychoanalytic psychotherapy may be as difficult as mastering those of psychoanalysis, and should require comparable theoretical training, supervision, and personal treatment. This "development lag" in the training of psychoanalytic psychotherapists has taken place for several reasons: (1) Psychoanalytic ideas first emerged in America in the context of a new movement toward an electric, but dynamic psychiatry from which psychoanalysis had to establish its separate identity. (2) Psychotherapy was associated with techniques of suggestion and manipulation from which psychoanalysis wished to separate. (3) Because psychotherapy was seen as an inferior form of therapy which required little training, institutes were slow in being established, and reluctant to require a "training analysis." It is suggested that with the full training of psychoanalytic psychotherapists, this discipline may be regarded as a profession comparable to psychoanalysis. It is further suggested that the optimal treatment for the full training of the psychoanalytic psychotherapist is psychoanalysis, and that a "training psychotherapy" is not an adequate substitute, but may provide a transitional step to resolve initial resistances and to prepare the therapist for a training analysis.     

Ethical Presence in the Psychoanalytic Encounter and the Role of Apology<Superscript>*</Superscript>

This paper discusses aspects of ethical presence in psychoanalysis, and the possible use of apology in the therapeutic process. The author roughly delineates two periods in the history of psychoanalysis regarding the ethical dimension—the early classical period which is influenced by Freud’s ethics of honesty, which gradually evolves towards the more recent intersubjectively-influenced period, necessitating the assimilation of an ethics of relationships. It is suggested that explicit theorizing of the ethical dimension into psychoanalysis offers added value to its effectiveness, and a framework is presented for combining relational, intersubjectively informed ethical dialogue, with contributions of classical technique, enriching the therapeutic potential of psychoanalytic work.     

Imre Hermann's Freudian theory of attachment

In this paper the author addresses some problems concerning the relation between attachment theory and psychoanalysis and sketches the outline of a Freudian theory of attachment, based on the ideas ofthe Hungarian psychoanalyst Imre Hermann. First, he elucidates the fundamental divergence behind the insults and misunderstandings that have dominated the debate between attachment theory and Freudian psychoanalysis: they differ radically in their conceptions of temporality and of the relation between psychopathology and human nature. Second, the author presents Hermann's work on 'Clinging–Going-in-search' (1976) as a theoretical model in which the findings of attachment theory can be integrated in a theory of psychopathology that is radically dimensional and that preserves the methodology of Freudian psychoanalysis. In the third part of the paper, the author discusses the question of whether Hermann's 'clinging instinct' is a primary instinct in the Freudian sense, and whether it is an interesting alternative for Freud's 'death instinct', as Hermann claims.     

The Interpersonal Field: Its Place in American Psychoanalysis

Today the concept of the interpersonal field, while seldom credited to those who created it, is widely used in psychoanalysis. After reviewing how the concept of the field defines interpersonal and relational psychoanalysis, I take up the rejection of the idea in American mainstream psychoanalysis in the decades just after it was proposed by Sullivan and Fromm, why that rejection took place, and how the entire discipline of psychoanalysis in North America might have fared if the idea had been widely recognized earlier than it was.     

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。     

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.     

Turn of Fortune in Psychoanalysis: The 1924 Rank Debates and the Origins of Hermeneutic Psychoanalysis

The history of psychoanalysis can be characterized by conflicts that besides their personal content meant a closure and an opening in the development of the theorecial and practical (self )understanding of the discipline. The 1923-24 conflict that resulted in the separation of Rank from the movement and showed the first signs of uneasiness against the mainstream of psychoanalysis in Ferenczi's approach is relatively less known. However, its theoretical, or more general: discoursive impact on psychoanalysis was enormous.The debate took place among the top leaders of the movement, Rank and Ferenczi on one side, Jones, Abraham, Sachs on the other. In the center of the discussion there were two books, The Trauma of Birth by Rank and the The Development of Psychoanalysis by Ferenczi and Rank. With the help of documents I try to show that Freud first supported his Vienna-Budapest friends, later changed over to the other camp. As a general effect, I suggest that this debate resulted in the withdrawal from the earlier more hermeneutic-dialogical, therapy centered psychoanalysis toward a medical, objective, systematic and metapsychology oriented discipline. Besides the general theoretical change the power centers of psychoanalysis shifted toward West, Vienna and Budapest was substituted first by Berlin, later by London and New York.     

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.     

Free-associating with the bodymind

Abstract

The history of attitudes toward Freud's adoption of free-associative discourse, as well as toward the significance of the clinical significance of the free-associative method, is critically reviewed. It is argued that, if one takes the re-inviting of repressed contents back into self-consciousness to be the defining process of psychoanalysis as a discipline (distinguishing it even from those psychotherapies that are based on psychoanalytic models of the mind), then free-associating is indeed the sine qua non of the psychoanalysis process. It is further suggested that whereas Freud's notion of libidinality radically subverts Cartesian dualism, our thinking about the significance of free-associative discourse has too frequently lapsed into the mistaken assumption that free-associating should only be about what “comes to mind.” In this context, a way of free-associating with the “bodymind” is described as an addendum to customary psychoanalytic practices. This augmented method remains faithful to Freud's practice of allowing the voice of sensuality to “join the conversation,” at the same time that its clinical implementation incorporates some of the wisdom concerning “breathwork” that comes from the yogic procedures for cultivating awareness.     

Between Races and Generations: Materializing Race and Kinship in Moraga and Irigaray

Juxtaposing Cherríe Moraga's Loving in the War Years and Luce Irigaray's Speculum of the Other Woman, I explore the ways that sex and race intersect to complicate an Irigarayan account of the relations between mother and daughter. Irigaray's work is an effective tool for understanding the disruptive and potentially healing desire between mothers and daughters, but her insistence on sex as primary difference must be challenged in order to acknowledge the intersectionality of sex and race. Working from recent work on the psychoanalysis of race, I argue that whiteness functions as a master signifier in its own right, and as a means of differentiation between the light‐skinned Moraga and her brown‐skinned mother. Irigaray's concept of blood deepens Moraga's account of her healing and subversive return to her mother. The juxtaposition of Moraga, Irigaray, and contemporary psychoanalysis of race can allow for a necessary revision of Irigaray's psychoanalysis that acknowledges the ways in which sexual difference is indexed by race and sheds new light on her account of the mother–daughter relation.     

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.     

EDitorial: Identity in Change

Abstract

As we look at the evolution which has occurred in the field of psychoanalysis over the last fifty years, it is simply not possible to discuss contemporary psychoanalysis without invoking Freud. Our conference, of course, is dedicated to contemporary psychoanalysis; therefore, it is entirely appropriate for us to explore this topic.

Early contemporary psychoanalysis, I would suggest, began with the gradual evolution of the libido theory. Subsequently, contemporary psychoanalysis increasingly concerned itself with the early pre-oedipal dyadic relationship between mother and infant as well as the concomitant development of the ego. Finally, Freud's monumental and long lasting contribution to the clinical understanding of hysterical symptoms is increasingly relegated to the status of a superfluous antique. Analysts who are familiar with the ongoing contemporary significance and utility of Freud's early conceptualizations concerning the dynamics of hysteria and its treatment understand that the symptoms often represent and express an incompatible idea which has been repressed. When the analyst directly interprets the symptoms in a timely and accurate fashion, transference analysis is stimulated and enhanced.