The concept of termination and the evolution of psychoanalytic thought

Termination is a post-Freud contribution to the psychoanalytic process, which is never complete. The concept is illuminated in its analytic history and development. A formal well-defined terminal phase led to a tripartite psychoanalytic process which derived from and contributed to advances in psychoanalytic theory and knowledge. The terminal phase is a valuable addition and conclusion, but may be invested with irrational expectation and analytic myth. Various features and formulations of the terminal phase are explored, and the limitations of termination are noted.     

A defense of the use of metaphor in analytic theory formation.

This study of psychoanalytic theory formation is based on the epistemology of Cassirer and Langer. It postulates the need of all sciences to operate with symbols of various levels of abstractions, including, in a very prominent way, metaphors. There is not just one scientific method. The current wave of criticism against psychoanalytic theory from within and without, and especially of its use of metaphor in theory formation, is based on a philosophy of radical empiricism which cannot do justice to the science of psychoanalysis.     

Demythologizing oedipus

The oedipus complex is a basic psychoanalytic concept, which is only historically tied to its eponymic myth. It works in our system and in our method as a hermeneutic principle, organizing our understanding of the discourse of patients. Its validity depends on the situation of childhood development within the family, with its attendant passions and desires.     

"Working through" and the novel

Prone to jargon, psychoanalytic literary criticism must be circumspect lest it appear narrow, sectarian, judgmental or exploit a particular psychoanalytic theory. Salient imagery, symbolism, metaphor, and psychologically intuitive characterization in the novel may be viewed as evocative of central, conflictual, predominantly unconscious source of experience or fantasy (Arlow, 1979) synchronizing with autobiographical and biographical data in achieving more dynamic, interpretive syntheses. VW's emotional state is an emergent of her total personality interacting with and evolving in her highly complex family milieu. Though she claimed writing the novel modulated the preoccupation with her parents, essentially VW did not resolve her obsession with the cumulative and untimely deaths of her parents and siblings but engaged in her writing in a perpetual mourning of these and other psychological losses for most of her life. Her life and work reflect the processes of "repetition" and "elaboration" also intrinsic to the psychoanalytic process but she did not achieve the memory "reconstructions" and "changes in self-esteem" alluded to by Kris (1956a, 1956b) and Greenson (1965) as intrinsic to the psychoanalytic experience of insight and "working through."     

Review Essay: The Vicissitudes of Freud's Surgical Metaphor

Paul Stepansky's study of Freud's surgical metaphor provides an illuminating chapter in the intellectual history of psychoanalysis. He first describes the context and development of the surgical metaphor in Freud's early theorizing. He then develops a complex aftermath that includes on the one hand Freud's own abandonment of the metaphor and on the other hand the post-Freudian history of surgery and psychoanalysis, including psychoanalytic responses to those psychiatric concretizations of the metaphor in shock therapy and lobotomy. Following an exposition of Stepansky's study of the surgical metaphor, the reviewer comments on the twin questions of why Freud adopted the metaphor and why he abandoned it, questions on which Stepansky dwells at length. Regarding the first, the reviewer suggests that Stepansky's historical analysis can be expanded to include Freud's use of the metaphor to sustain misogynistic impulses of 19th-century gynecologists. Regarding the second, the reviewer further develops Stepansky's point that, because of its inherent limitations, the metaphor outlived its usefulness and was thus abandoned.     

Some observations on the application of frame theory to the psychoanalytic situation and process

Frame theory can contribute to our understanding of psychoanalytic work in ways compatible with established psychoanalytic theory. Its concepts and metaphor convey the relativism of the psychic realities both parties bring to the analytic situation, as well as the multiple levels of transference that become framed upon the relationship. Its linkages to game theory stress the power of play and illusion in transference actualization and working through. The importance of rules and conventions for all three theories, and for the ability to do analytic work, suggests their essential grounding in the child's capacities for play, particularly those capabilities elaborated in latency following oedipal conflict resolution.     

The role of support in psychoanalysis.

A two-factor theory of clinical psychoanalysis is proposed. In accordance with the predominant position of the structural-adaptational ("classical") approach in psychoanalytic theory, the power of interpretation and insight in clinical psychoanalysis has received ample attention in psychoanalytic literature. There seems, however, to be a growing awareness among analysts that not all the facts of an analytic treatment can be accounted for by this approach alone. A second factor is increasingly recognized: the power of adequate support provided by the analyst and resulting in a specific experience by the analysand. In the application of the developmental ("postclassical") approach of psychoanalytic theory, the importance of this support-experience factor in the treatment of ordinary neurosis by means of ordinary psychoanalysis is emphasized. The relative neglect of this aspect of clinical psychoanalysis may be indicative of the present-day dilemma of how to translate advances in theoretical knowledge of mental development into the therapeutic praxis of psychoanalysis. There may, however, be another important reason. Support and experience are phenomena often occurring on the nonverbal level. In contrast to interpretation and insight, they are usually not voiced, let alone distinctly and loudly expressed. They are the silent power of psychoanalysis.     

Martin Buber’s Myth of Zion: National Education or Counter-Education?

If national education is, as Ilan Gur-Ze’ev thinks, inevitably a matter of agents for and victims of a national system, only a “counter-education” can correct it. Martin Buber shared many of Gur-Ze’ev’s concerns, but advocated a more positive view of national education. This essay examines Buber’s development of his pedagogical theory in its context, notes his influence on several educational models, investigates how his view of national education either continues or is ignored in the modern State of Israel, and shows that his positive view draws not only on his “I-Thou” dialogical insight but also on his advocacy of a myth of Zion, a myth that provides an alternative not just to the dominant myths in Israel today but also to Gur-Ze’ev’s counter-education.     

The vigor of metaphor in clinical practice

Conclusion My purpose in this paper has been to clarify how contemporary interpretations of metaphor, by blurring the boundary between the prose and the poetry of everyday discourse, enliven the psychoanalytic dialogue. This is not merely a matter of literary interest, but finds legitimization in linguistic research, neurobiology, infant observation, and psychoanalytic process research. An appreciation of the overlapping categories of everyday metaphor inaugurates a new kind of attentiveness for the psychoanalytic clinician and suggests an array of technical possibilities for participating in the clinical dialogue that may not have been previously recognized.     

The myth of Freud's ostracism by the medical community in 1896-1905: Jeffrey Masson's assault on the truth

The story recounted by Jeffrey M. Masson of the medical community's outraged response to the seduction theory is treated as historical fact in some of the recent literature on Freud's early psychoanalytic experiences. In this article the evidence adduced by Masson in The Assault on Truth (1984) to buttress his account of Freud's supposed ostracism is critically examined. It is concluded that this evidence fails to substantiate Masson's version of events, that there is abundant evidence that refutes it, and that he has ignored the historical research that demonstrates that the notion that Freud's early psychoanalytic writings received an irrationally hostile reception is a myth.     

Ongoing change in psychoanalytic theory implications for analysis of religious experience

Hans Loewald (1980) once made the distinction between ghosts and ancestors, the former always wanting to return to the land of the living, the latter being able to rest in peace and live forth through their progeny in the present generation. Extending this metaphor, Stephen Mitchell (1991) has noted that the intellectual integrity and vitality of psychoanalysis depends on our shifting our view of Freud from an unburied ghost who haunts us to an honored ancestor. I argue that perhaps nowhere is Freud's enduring presence greater than in psychoanalytic perspectives on religion, and it is often as an unburied ghost. Ongoing change in psychoanalytic theory, however, affords respectful amendment to his work in a way that allows Freud to be a dearly honored ancestor from whom we are all psychoanalytic descendents. Three developments in psychoanalytic theory have special implication for the analysis of religious experience. These areas of change pertain to contemporary understanding of illusion, narrative, and social constructivism. I offer in conclusion seven points for further consideration.     

Psychoanalytic developmental theory: a contemporary reconsideration

Psychoanalytic developmental theory has never enjoyed a broad consensus among psychoanalytic thinkers. In today's postmodern era, its relevance and basic premises are even more in question as a legitimate part of psychoanalytic theorizing. Part of the problem has been (1) the serious errors perpetrated historically in the name of psychoanalytic developmental theory and (2) its current state of disarray in the wake of piecemeal efforts to rectify these errors. Nonetheless, its presence is discernible in every psychoanalyst's theory and clinical work, whether or not it is acknowledged or brought into a cohesive theoretical frame. The point of view of "intersubjective ego psychology" (Chodorow 2004), embraced by a growing number of analysts interested in development, offers a more flexible and inclusive paradigm for psychoanalytic developmental thinking in order to preserve its rightful place in contemporary psychoanalysis.     

Emotional Memory,Metaphor, and Meaning

Advances in neuroscience make it possible to view the construction of meaning as a biological property. Freud's Project for a Scientific Psychology in which emotion and memory form a seamless unified system is seen as an attempt to establish psychoanalysis as a neurobiology of meaning. In the unconscious construction of meaning, metaphor plays a salient role; metaphor is the currency of mind. I have suggested that metaphor functions unconsciously as a pattern detector and thus plays a dominant role in the organizing and categorizing of emotional memory. Consideration of the evolution of the limbic system enables us to make a functional distinction between unconscious emotional memory and conscious feelings. These observations should lead to a revision of our current psychoanalytic theory of affects.     

A Buddhist contribution to the psychoanalytic psychology of self

The author attempts to integrate the concepts of self used in psychoanalytic theory with the understanding of the nature of self as explained within the Buddhist meditative tradition. He divides different concepts of self in psychoanalytic theory into three major levels of consciousness and abstraction: self as experience, representational self and self as system. The representational level is defined as consisting of unconscious organizing structures of interaction: the system level is a hierarchically higher organization of representations, while the experiential level consists of the moment-to-moment flow of consciousness. He argues that for the sake of theoretical clarity these levels should be differentiated in discussions of self. He then describes the Buddhist psychology of self and tries to show how this perspective can enrich psychoanalytic understanding of the experiential self and of narcissism, which in Buddhist language would be described as clinging to (seeking or avoiding) images of self that arise in the mind. Last, he describes a model of therapeutic development using different levels of self and the interrelationship between them, showing how psychoanalytic psychotherapy and Buddhist insight meditation emphasize different levels of self using complementary rather than mutually exclusive methods.     

Symbolic conceptions: the idea of the third

The idea of the third which appears in Jung's concepts of the transcendent function and the coniunctio also occurs in several psychoanalytic theories concerning the emergence of reflective and symbolic thought in childhood development (defined here as the development of 'imaginal capacity'). Noting the way this process is often conceived in terms of the metaphor of sexual intercourse leading to 'conception', this paper suggests that such images need to be understood as symbolic conceptions of the meaning-making functions of the human mind. This leads to a different view of psychoanalytic theories that attempt to account for the development of imaginal capacity in terms of the Oedipus complex. It is suggested that a) these functions must be operative in the mind before the Oedipal situation can become meaningful and b) that psychoanalytic theories are themselves symbolic conceptions which, like mythological narratives, seek to communicate and comprehend psychic reality through imaginal forms.     

Under the mirror of the sleeping water: Poussin's Narcissus

Examined in conjunction with a close reading of Ovid's Metamorphoses, Nicolas Poussin's four paintings on the preoccupying theme of Narcissus and Echo reflect a developing aesthetic interpretation of its textual source. Poussin's reflective vision supports a radical reappraisal of the enigmatic myth at the heart of psychoanalytic theory and practice, in which Narcissus is construed as a far more object‐related figure that seeks the formative, affirmative mirroring of the other. This in turn encourages a more versatile conceptualization of narcissistic disturbance, in which an etiologically heterogenous constellation of issues stems from a variety of disturbances in the myriad dynamic and developmental aspects of mirroring and attunement: the narcissisms.