The 'body–container': A new perspective on the 'body–ego'

Psychoanalytic theory and practice tend to focus on metaphorical and symbolic mental representations in a way that often pushes aside the importance of a bodily 'presence' possessing qualities that can not and should not be subordinated to the representational structure. By introducing the 'body – container' model, this paper reintroduces the concrete physical body into the psychoanalytic discourse in a more direct way. This clinical – theoretical model links the 'body-ego' ( Freud, 1923 ) to the container idea ( Bion, 1962 ) aiming to creates a new integrative psyche-soma scheme. The 'body – container' experience is available as a subjective realization through a priori psycho-physical forms structured as an envelope and a central vertical axis. These forms are the outcome of our given bodily structure experienced under the 'magnetic' force of object relation. The mental envelope is already discussed in psychoanalytic theory ( Anzieu, 1989, 1990 ; Bick, 1968 ) and I wish to introduce the characteristics of the vertical axis which I call 'the frontal spine', emphasizing its constitutional reciprocity with the skin envelope. The proposed model offers new insights into the psycho-physical organization in primitive mental states and may contribute to the understanding of the complementary structural relation between embodied and represented in human experience. Two clinical examples illustrate the therapeutic work relevant to disturbances in the primal psycho-physical space organization at different developmental levels.     

The Convergence of Cultures and Religions in Light of the Evolution of Conciousness

This article describes a challenge to the cultures and religions of the world that the author believes is the greatest challenge that has confronted the human race in its entire history. Modernity's search for unity and postmodernity's affirmation of pluralism reflect aspects of our current situation, but more needs to be recognized. We must acknowledge that East and West must face the current challenges together. Multiculturalism and unity encompass all world cultures, and we cannot be content to read our present history only through the lens of western developments. Karl Jaspers's theory of the First Axial period of history, 800-200 B.C.E ., in which all the present world religions have their roots, is useful. It reveals that our present flowering of culture and spirit in the Western world, including our science, is not so much a product of the Western Renaissance and Enlightenment, as it is rooted in cultural events that belong to East and West equally. We are now in the Second Axial Period, which challenges the world religions to allow their energies to move toward convergence, just as in the previous millennia they moved toward differentiation. Teilhard de Chardin's thought is a guide for us, in his vision of a complex convergence of consciousness, in which differences will not be abolished but will be transformed in their coming together. This convergent perspective will also join with the perspective of rediscovering our roots in the earth, and it will repossess the spirituality of the primal peoples, in its understanding of the entire human race to be one tribe. The world religions are faced with the task, therefore, of encountering each other in "dialogic dialogue," and channeling their spiritual resources toward the solution of real-world global problems.     

The Latin American contribution to the psychoanalytic concept of phantasy

The author argues that the ubiquity of phantasies at various levels of mental functioning is undisputed in the current schools of psychoanalytic thought; however, she demonstrates some variations in their understanding of how the psychotherapeutic access to different configurations occurs. In the process of examining and acknowledging the central role played by unconscious phantasies in his patients’ symptoms, Freud gradually broadened the vernacular meaning of the German word ‘Phantasie’ that refers to imagination and the world of imagination, conferring on it the specific features that came to characterize its use in the psychoanalytic vocabulary. Later, the expansion of the concept derived from Melanie Klein’s clinical material obtained from child analyses gave rise to important debates. The author discusses the main points of disagreement that led to these debates, as well as their various theoretical and technical implications. Psychoanalytic associations in Latin America were strongly influenced by Klein and her followers. Thus, most of their scientific writings use the concept of unconscious phantasy put forward by the Kleinian school. Taking Kleinian principles as their starting point, Baranger and Baranger made the most original Latin American contribution to the concept of unconscious phantasy with their works on the unconscious phantasies generated by the analytic pair.     

Wendy's Story: analytic perspectives on J. M. Barrie's Peter and Wendy

This essay is a study of Peter and Wendy, J. M. Barrie's 1911 novel based on his 1904 play Peter Pan. Utilizing Jungian and Kleinian theory, the tale is treated as an expression of Wendy's psyche in transformation, tracking her passage into puberty and the transition from omnipotent narcissism towards depressive concern which accompanied her differentiation from idealized identification with her mother. The resultant changes in Wendy's parental imagos are given particular emphasis, especially the moves towards the integration of her split paternal imago, symbolized by Peter Pan and Captain Hook. This enables Wendy's fuller engagement with the Oedipus situation, resulting in her assimilation of unconscious aspects of the instinctual feminine. In turn, she opens to a conception of parental intercourse which is more reality orientated and allows an internal sense of coupledom vital for her own capacity to form adult relationships.     

Conceptual Organization and Memory in Nonretarded,Mildly Retarded,and Moderately Retarded Adults

Moderately retarded, mildly retarded, and nonretarded adults learned a list of 12 items from three categories to a criterion of 75% correct recall in a freerecall learning paradigm. Retention was measured 1 week later. The moderately retarded took more trials and had lower retention and clustering scores than the others. The mildly retarded took more trials and had lower retention than the nonretarded. The results violate Murdock's total time hypothesis (Cooper & Pantle, 1967) but support Mandler's (1967) contention that learning is enhanced by the mental capacity for organization.     

Diagnosing a male hysteric: Don Juan-type

The aim of this paper is to provide a clinical account of a male hysteric, Don Juan-type, taken from the early stages of treatment. The patient presented with a relationship problem but there soon emerged a form of compulsive sexuality or hypersexuality in his love relations that became a central feature of the clinical picture. This hypersexuality expressed itself in a compulsive need to stage, or to stage-manage, interpersonal scenaria of a sexual or sexualised nature. These scenaria, which were repeated in different variations and with different personnel, are seen by the author as a dramatisation of the primal scene with the patient taking up the position of the oedipal father. Explanations for the disappearance of male hysteria are given, including a new theory which claims that an imbalance in psychoanalytic theory itself led to the feminisation of hysteria. This critique allows certain forms of hypersexuality in men to be promoted as a form of hysteria, the most common example being Don Juanism-a form of compulsive sexuality that encompasses normative, conversion and character features. The paper also examines the male hysteric's developmental agenda. What the patient's compulsive sexual tableaux exposed was that he had never faced a separation that was not a triangular experience. This meant that his separations were experienced as two developmental agonies telescoped into one-separation (pre-oedipal) and exclusion (early oedipal). This combination, the author suggests, is so frightening in a particular group of men as to explain the choice of hysteria as opposed to some other choice of neurosis.     

Metaphor and the violent

During the treatment of violent individuals who were, incidentally, highly verbal, the authors noticed that physical assaults were often preceded by the perpetrator s use of metaphors. It was observed that the linguistic metaphors failed to function as ordinary as if devices and became concretised. When this occurred, the perpetrators resorted to a physical attack. In this paper, the authors argue that the capacity to interconnect (which is considered to be the essence of psychic work) is dependent upon what can be conceptualised as a primary mental frame or warp. Distortion of the warp will, in turn, weaken the weaving, or interconnecting function of the ego, which is considered analogous to the interconnecting in linguistic metaphors. Clinical material from the treatment of three violent men (two in psychotherapy and one in analysis) is used to illustrate the hypothesis that the concretised use of metaphor represents a restitutive, but failed attempt to maintain a psychic coherence in the face of an imminent breakdown.     

GRADIVA: FREUD,FETISHISM, AND POMPEIAN FANTASY

This paper is a critical reconsideration of Freud's analysis (1907) of Wilhelm Jensen's novella Gradiva: A Pompeian Fantasy (1903). Freud's interest was aroused by the parallels between Jensen's presentation of dreams and Freud's model of dream formation just published in The Interpretation of Dreams (1900). Freud also acclaims Jensen's presentation of the formation and “cure” of his protagonist's delusion about a marble bas‐relief of a woman walking. This paper argues for the centrality of the phenomenon of fetishism, briefly considered but excluded from Freud's analysis. The fantasy of Gradiva as “the necessary conditions for loving” (Freud 1910, pp. 165–166) is also a key thesis of the essay, which makes use of the newly translated Freud–Jensen correspondence contained in this article's Appendix.     

Primal splitting as a basis for emotional and cognitive development in children

This article discusses the importance of good primal splitting as the basis for the child's emotional and cognitive development. A theoretical introduction analyses the possible pathologies of primal splitting, as they were first pointed out by Melanie Klein and then by some post-Kleinian authors, in particular Donald Meltzer. This is followed by some excerpts from the clinical material of the first year of the psychoanalytic psychotherapy of a three-year-old child suffering from eating problems. Starting from the child's play activity, the author tries to identify the splitting problems that underlie the child's view of the world, and to address these with him. The article shows how at times it can be useful to speak also to the child's intelligence, combining the usual analytic work (containment of anxiety and analysis of transference) with the analysis of the child's distortions and cognitive misconceptions. The article also suggests that faulty primal splitting tends to be transmitted from one generation to the next.     

The basic tools of psychoanalysis

The objective of psychoanalysis is to help the analysand make the contents of his or her psyche conscious to him- or herself In this paper, the author identifies four tools central in the attempts to reach this goal: (1) the analysand's self- observation; (2) the analyst's assistance in identifying the obstacles to self-observation (i.e., resistance analysis); (3) the analysand's bringing unconscious contents into the sphere of self-observation with the help of the analyst's interpretations; (4) turning the analysand's tendency to account for the listener into an object of self-observation (i.e., the analysis of transference). Of these tools, the first is regarded as the most fundamental; all methodological instruments used in psychoanalysis aim at enhancing the scope of the analysand's self-observation. Some difficulties in keeping this aim are identified, and the analysand's autonomy in this work is pointed out, leading to the conclusion that the analysand never becomes changed in an analysis; the analysand might, however, change him- or herself as a consequence of a newly-won self-observation.