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1.
Mark S. Lubinsky 《Journal of genetic counseling》1994,3(1):5-12
Denial is a common label for certain reactions to bad news. However, true denial is rare, and most cases actually represent a variety of responses with very different causes and needs. Three of these, disbelief, deferral, and dismissal, are characterized according to origins and needs. Failure to differentiate between these seemingly similar behaviors can result in inappropriate counseling, and interfere with attempts to convey information and provide support during a time of crisis. 相似文献
2.
Donald Kalsched 《The Journal of analytical psychology》2021,66(3):443-462
This paper explores how the deadly shadow of COVID-19 passing over the Earth constitutes a collective trauma that frequently opens up or ‘triggers’ un-remembered personal trauma, and it provides clinical examples of these intersections. The paper further explores how the human imagination, which we normally utilize to make meaning out of traumatic experience, can be hijacked by fear – leading to avoidance of suffering and to illusory formulations and alternative realities such as conspiracy theories. Alternatively, the imagination can be employed in more realistic and creative ways – leading through conscious suffering to healing and wholeness. Which path the imagination takes is shown to depend on the capacity of individuals to feel the full reality of the human condition in general and the exquisite vulnerability of our existence as fragile human beings at this moment in history. Ernest Becker’s analysis of our ‘denial of death’ and his urgency to embrace our common human vulnerability is explored in relation to Jung’s early tendency to deny the body. The author proposes that the more creative uses of the imagination, connected to a more humble and realistic apprehension of our common destiny, may be seen in the ‘Black Lives Matter’ movement that swept the world in the aftermath of the COVID-19 outbreak. 相似文献
3.
Jaime L. Napier Alexandra Suppes Maria Laura Bettinsoli 《European journal of social psychology》2020,50(6):1191-1209
Despite the fact that women face socially and politically sanctioned disadvantages every day, a large percentage of women and men report that gender discrimination is no longer a problem. Across three studies, which together include over 20,000 participants from 23 countries, we test the hypothesis that denial (vs. acknowledgement) of gender discrimination is associated with higher subjective well-being among women (Studies 1–3), and this is because denying gender discrimination promotes the view that the system is fair (Study 1). We further show that this happens above and beyond personal experiences with sexism (Study 1) and that the association is stronger in countries where sexism is relatively high (vs. low; Study 3). We argue that denial of discrimination is an individual-level coping mechanism and that, like other self-group distancing strategies, it may perpetuate gender inequality. 相似文献
4.
Wieland-Burston J 《The Journal of analytical psychology》2005,50(4):503-519
After having spoken to lay and professional audiences in Germany, Switzerland, Austria, England, France and in the United States on the effects of the Shoah on people in psychotherapy today and found varying reactions, I decided to pursue the question in a more consequential way. I devised a questionnaire which I sent to a large number of international psychoanalytic societies. My initial impressions were confirmed: Freudian societies generally devote more work to the topic. Some Jungian societies with especially interested individuals have also devoted a substantial amount of work to the Shoah and its aftermaths. The Jungian hesitancy has to do with our often more archetypal approach and with shame about Jung's statements on the Jewish archetype. On the collective level, the presence of a survivor population seems to make research on the topic more difficult. A certain amount of time must evolve before a society (be it professional, individual or political) deals with collective trauma, be it the Shoah or political oppression. On the personal level, intimacy (also in future, adult relationships) seems blocked when fantasies about parents' implications in the Shoah prevail. The bottom line of both phenomena is taboo, a prohibition against touching tameh. I propose that the IAAP supports research projects on the Shoah. They could also, as the Freudians do, offer a special prize at each international conference for the best piece of research on the topic of collective trauma. 相似文献
5.
Anna Bravesmith 《Psychodynamic Practice》2013,19(1):103-107
Abstract This paper describes how a counsellor in education has to take on and respond to a number of transferences in the clinical work in addition to holding onto a number of centres within the institution and personally. It takes a close look at one student presentation and speaks to the quality of the emotional and psychological impact on the counsellor. It argues for the need to be both thoughtfully containing and thoughtfully penetrating in the clinical work despite the bombardment of conscious and unconscious material. Over all, the paper states how important it is for the counsellor to stay in touch with his/her own feelings, thereby effectively maintaining the depressive position, though this is painful given the current predominance of suicide and serious suicidal intentions among adolescents and young adults. 相似文献
6.
Paddy Maynes 《Psychodynamic Practice》2013,19(4):450-462
Abstract This case study records and analyzes how external changes, emanating from the ceasefires in Northern Ireland in 1994, resulted in significant changes within the internal world of a Northern Irish Client 相似文献
7.
Glyn Hudson-Allez 《Counselling and Psychotherapy Research》2002,2(2):139-146
The prevalence of being a victim of harassment or stalking among the general population of the UK is held to be 11.8 per cent. There has been speculation that the prevalence rate would be higher for psychological therapists, as they could be at risk from their own clients. This study analysed the prevalence of job‐related experiences of harassment or stalking in a postal survey of psychological therapists who worked in primary care. The results showed a prevalence rate of more than twice the national average at 24 per cent. The stalkers, who were equally male or female, fell into three broad categories: those clients who were needy and made early attachments to their therapists; those experiencing erotic transference; and those with personality disorders. The implications of these findings for training and practice are discussed. 相似文献
8.
Daniel Liechty 《Zygon》1998,33(1):45-58
Ernest Becker's theory about death denial is one example of depth psychological theory. Because very important features of Becker's theory have now successfully and singularly met the rigorous empirical testing of Terror Management Theory (TMT), it must be concluded that the theory of death denial stands apart from and above alternative depth psychological theories in explaining human behavioral and attitudinal motivation. Nevertheless, TMT only touches the surface of Becker's theory in the round. This essay looks at how Becker's wider theories of death denial are applied to (1) personal psychological, (2) social psychological, (3) political, and (4) spiritual aspects of human experience and suggests that what Becker has given us is an organizing principle, a theory of considerable integrative, explanatory, and interpretive power, for a broadly interdisciplinary social science of human behavior. 相似文献
9.
Lynne Tirrell 《Metaphilosophy》2016,47(4-5):585-606
Understanding evil requires both addressing the grave wrongs done to the victim and addressing the perpetrator who does these wrongs. Claudia Card's concept of social vitality was developed to explain what génocidaires destroy in their victims. This essay brings that concept into conversation with perpetrator testimony, arguing that the génocidaires’ desire for their own social vitality, achieved through their destruction of the social world of their targets, in fact boomerangs to corrode the vitality of their own lives. This is true whether they succeed or fail in their genocidal project. Card's recent analysis of “being a badass” is brought to bear on the cultivation of evil, and the essay suggests four strategies for meeting Card's “moral challenge of avoiding evil responses to evil.” 相似文献
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