An extension of freud and jung’s theory of the relation of dream states to schizophrenia

The central model for both Sigmund Freud and Carl Gustav Jung for the generation of schizophrenia’s hallucinations and delusional system is described as the intrusion of nighttime dream states into the waking consciousness. In this theoretical exegesis, a rent or tear is made in the ego instated by strongly repressed aggressive impulses which then create a dream-world for the patient as they subsequently overwhelm ego defenses. A parallel between this mode of knowing and, for example, the regioning of Martin Heidegger in his Discourse on Thinking is brought forward. Since these modes of thought are analogical and metaphorical, analysis based on this similarity may provide for greater insight into the thought and perceptual disorders of schizophrenia. An understanding of this kind of thought process may then provide a bridge towards more effective therapeutic interventions. A distinction is made between thought processes, per se, and those causal factors of a biological nature.     

Attachment,temperament, and ego development in young adulthood

Attachment and temperament have each been thought to contribute to personality development; however, few empirical studies have examined the relations between the two. Thus, the purpose of this study was to investigate, in young adulthood, the relations among attachment, temperament, and two aspects of ego development, namely,overall ego development and ego development with respect tointimacy. One hundred and seven college students served as participants. Sixty one percent classified themselves as securely attached and 39% as insecurely attached. A factor analysis of the Emotionality-Activity-Sociability (EAS) Temperament Survey for Adults yielded a primary factor (labeled negative emotionality) that accounted for 41% of the variance. A regression analysis then revealed that both attachment status and temperament predicted overall ego development; however, only attachment status predicted ego development with respect to intimacy. Implications and directions for future research are discussed.     

Analysis of the creation of 'emptiness', of 'nothingness', in certain types of psychosis

Some psychotic patients manage to create nothingness and emptiness thanks to the amount of work their ego accomplishes. That is the paradox we find in schizophrenic patients, their ego is simultaneously weak and powerful. When we analyse how this nothingness/emptiness is created, we enter into a strange world in which the patient's ego is, in part, defective and fragmented; his or her thinking apparatus, capacity for perceiving and feeling are under attack. Yet this same ego can call on intellectual ability, imagination and tremendous energy in order to create a highly complex structure, thanks to which the psychotic individual manages to create a kind of para-organization of space by splitting 'nothingness' (the space between representations) and 'density' (a compact magma made up of many different highly-condensed representations). Both nothingness and density may give the impression that the patient is 'nowhere to be found' and therefore impossible to analyse. In this paper, I shall describe these mechanisms as they appear in the clinical material of a female psychotic patient.     

Individuation: finding oneself in analysis--taking risks and making sacrifices

This paper looks at some of the processes that are at work in finding oneself in analysis. It explores Jung's unique contribution to our thinking about the self and its dynamic of individuation. The author attempts to show how the Self, in its quest for consciousness, requires the surrendering of ego inflation--the narcissistic delusion that the ego is the self. A case is made for seeing analysis as an individuation process which offers the opportunity for experiences of a more authentic sense of oneself. Jung stated that individuation requires the ego to enter into service of the Self. For this to happen, the author argues that both patient and analyst must be prepared to make sacrifices and take risks. Using clinical examples, he illustrates that, although purposive, the Self can be experienced as violent and destructive if the ego is unable to facilitate its expression. This may result in an individuation crisis for both analyst and patient. The paper demonstrates how impasse in analysis can evoke the transcendent function, which also requires sacrifices to be made and risks to be taken for analysis to proceed.     

精神的结构：阴阳与弗洛伊德人格理论

随着临床实践的深入,弗洛伊德在后期对人格结构进行了调整,提出了精神的动力结构,但他在其精神结构中过分强调个体的生物性本能,忽略了矛盾既相互对立又相成相济。事实上,处于“自然-道德”中间状态的人的精神结构,可以用中国哲学中的“阴阳”来理解,即在结构上注重阴阳的对立与平等,在发展上强调阴阳在不同时期的发展和变化。阴阳太极图与弗洛伊德后期的人格理论的中西互补,能够加深对徘徊在自然-道德之间的人的认识,从而为重新审视中国传统思想之于现代和当代精神结构的建设有着重要的启示和价值。     

无意识自我控制目标启动对自我损耗的补偿效应

本研究基于对无意识目标启动的研究,采用阈上、阈下启动方式探讨无意识目标启动对自我损耗的补偿作用。实验1发现,阈上无意识目标启动能够有效提高自我控制,促进自控表现。实验2发现,阈下无意识目标启动对自我损耗存在补偿效应。上述结果提示,通过无意识启动方式激活自我控制目标,可以克服自我损耗的不良效应,且无需意识参与。     

Adaptation to divorce and ego development in adult women

The purpose of this study was to assess how the experience of stressful life changes might provide an opportunity for ego development in adulthood. The sample included 104 women in the early stage of the separation and divorce process; 91% of the sample was recontacted after 1 year had elapsed. Longitudinal analyses of the adaptation process supported the hypothesis that marital separation and divorce might be a disequilibrating life change, but one that might foster ego development. Those women who experienced this life change as disequilibrating but who made a successful adaptation by Time 2 showed a significant increase in ego level. Furthermore, those women who were high in adjustment at Time 1 but low in adjustment at Time 2 showed a theoretically consistent regression in ego level. Patterns of adaptation to life changes, their relationship to ego development, and the theoretical implications for Loevinger's model are discussed.     

The Rorschach Ego Impairment Index in Heterogeneous Psychiatric Patients

There is a need for test measures of ego functioning that identify treatment needs and predict treatment response. Perry and Viglione's Rorschach Ego Impairment Index (EII; Perry & Viglione, 1991) is a composite measure assessing reality testing, thought process, defensive regulation, and object relations. It has been shown to correlate with Minnesota Multiphasic Personality Inventory (MMPI; Hathaway & McKinley, 1943) scales and subscales and other measures of psychosis in a schizophrenic sample and to predict antidepressant treatment outcome in a depressed sample. This investigation examined the EII as a measure of ego impairment in a sample of 85 heterogeneous psychiatric inpatients and outpatients. In this sample, the EII did discriminate between inpatients and outpatients; it did not discriminate between psychotic and nonpsychotic patients, though there was a trend in this direction and one of the EII's object relations variables (Good H) did so. The EII did not generally show significant relations with MMPI indices of ego impairment (Es or Scale 8), though there were some significant patterns of relation with Scale 8 subscales. The study provides some, though not unequivocal, support for the EII as measure of ego impairment and for its utility compared to other measures and adds credence to earlier suggestions of the importance of object relations measures to ego functioning assessment.     

Modern ego psychology

This paper reviews the history of ego psychology, describing problems in the theory that have perhaps contributed to subsequent theory development and theoretical splintering. The present status of ego psychology is then described, with a focus on broadly accepted general principles. A proposal/prediction is then made regarding efforts to integrate the main schools and splinter groups. It is argued that the ego's method of synthesizing aspects of experience will help integrate divergent metapsychological viewpoints.     

Searching for the High-I

This paper questions the nature and existence of the ego and I from a Western and Eastern viewpoint, which has been a question for 2,500 years when the Buddha rejected the Brahman idea of ātman. The answer for an ego depends partly on the state of consciousness; the existence of the Western objectifying ego is undeniable in ordinary consciousness, but not in extraordinary consciousness with no objectifying. The subtle question remains about the existence of an I that is distinct from the ego and that is best represented by most meditative or contemplative states. Here a subjectified, witnessing, consciousness-maintaining I still seems to exist. This may be called the “High-I,” which appears to provide for all states of consciousness a constancy and awareness not provided by the ego. This finding has implications for psychology and religion as well as philosophy.