A Review of “Trauma and Human Existence: Autobiographical,Psychoanalytic and Philosophical Reflections”

Abstract

The author sets out to locate Bion's model of the mind within the developmental history of psychoanalysis, from Freud to Klein to Bion, using biographical material and clinical case examples, to illustrate Bion's concepts of container/contained, his understanding and use of projective identification, his extension of the use of the countertransference, and his differentiation between the psychotic and non-psychotic aspects of the mind. Links, and attacks against linking are discussed, as well as Bion's thoughts about learning versus knowing, being versus becoming and his emphasis on the essential importance of the development of the capacity to think.     

The Ojibwa Vision Quest

Like other Algonkian-speaking groups, the Ojibwa traditionally sought personal relations with guardian spirits whom they encountered in visions, as a rite of passage into status as adults. Visions were sometimes sought as early as age three or four, and were generally accomplished no later than puberty. The procedures for cultivating visions blended practical and ritual elements. The procedures were both explained informally and portrayed in myths and belief-legends. Roheim interpreted vision quests in keeping with Freud's general theory of religion, as evidence of fixated Oedipus complexes; but a pathologizing interpretation is inappropriate. Detailed analyses of both boys' and girls' self-reports readily support diagnoses of healthy genitality, rather than Oedipal fixation. Vision quests are better regarded as manifestations of ego ideals, leading in most cases to improved ego–superego integration.     

Cultural transmission through infant signs: Objects and actions in U.S. and Taiwan

Infant signs are intentionally taught/learned symbolic gestures which can be used to represent objects, actions, requests, and mental state. Through infant signs, parents and infants begin to communicate specific concepts earlier than children’s first spoken language. This study examines whether cultural differences in language are reflected in children’s and parents’ use of infant signs. Parents speaking East Asian languages with their children utilize verbs more often than do English-speaking mothers; and compared to their English-learning peers, Chinese children are more likely to learn verbs as they first acquire spoken words. By comparing parents’ and infants’ use of infant signs in the U.S. and Taiwan, we investigate cultural differences of noun/object versus verb/action bias before children’s first language. Parents reported their own and their children's use of first infant signs retrospectively. Results show that cultural differences in parents’ and children’s infant sign use were consistent with research on early words, reflecting cultural differences in communication functions (referential versus regulatory) and child-rearing goals (independent versus interdependent). The current study provides evidence that intergenerational transmission of culture through symbols begins prior to oral language.     

Combining gesture with verbal instruction promotes problem-solving skills among young children attempting difficult tasks

Extensive research shows that caregivers’ speech and gestures can scaffold children’s learning. This study examines whether caregivers increase the amount of spoken and gestural instruction when a task becomes difficult for children. We also examine whether increasing the amount of instruction containing both speech and gestures enhances children’s problem-solving. Ninety-three 3- to 4-year-old Chinese children and their caregivers participated in our study. The children tried to assemble two jigsaw puzzles (with 12 pieces in one and 20 in the other); each puzzle was attempted in three phases. The order in which the puzzles were to be solved was randomized. In Phases 1 and 3, the children tried to solve the puzzles alone. In Phase 2, the children received instruction from their caregivers. The children assembled a smaller proportion of the 20-piece puzzle than of the 12-piece one, suggesting that the 20-piece puzzle was more difficult than the 12-piece one. The caregivers produced more spoken and gestural instruction for the 20-piece than for the 12-piece puzzle. The proportion of the instruction employing both speech and gesture (+InstS+InstG) was significantly greater for the 20-piece puzzle than for the 12-piece puzzle. More importantly, the children who received more instruction with +InstS+InstG performed better in solving the 20-piece puzzle than those who received less instruction of the same type. Those who did not receive +InstS+InstG instruction performed less successfully in Phase 3. However, the facilitating effect of instruction with +InstS+InstG was not found with the 12-piece puzzle. Our findings suggest that adults should incorporate speech and gesture in their instruction as frequently as possible when teaching their children to perform a difficult task.     

ON BECOMING ABLE TO PLAY: INDIVIDUAL CHILD PSYCHOANALYTIC PSYCHODRAMA AND THE DEVELOPMENT OF SYMBOLIZATION

In this paper, the authors analyze the relevance and transformative potential of individual psychoanalytic psychodrama in the treatment of children with severe impairments in symbolization. Central features of this modality, including promoting the representation of early traumatic experiences, are presented and discussed. Specific features include double‐envelope containment of the co‐therapists’ group and play leader, consequent diffraction of the transference‐determining portrayal, gradual integration, and initial figuration of coexisting split‐off fragments. Drawing on in‐depth clinical material, the authors show how psychodrama tempers the potentially traumatic effects of the encounter with the object, allowing these patients to access the transitional area of play.     

Fried and Freud on the Acropolis; on duality in the base of psychoanalytic thinking

Freud was conflicted in relation to his religious background. On the one hand, he was very clear on his adherence to a scientific Weltanschauung. On the other, he was fascinated by the Moses figure and one may see a Judaist structure in his way of thinking. The aim of this paper is to reflect on this conflict and the question of faith in psychoanalysis. After looking at object and method in religion and psychoanalysis, the authors go into the concept of ‘psychic reality’ and its change in the history of psychoanalysis. Through an analysis of Freud’s A Disturbance of Memory on the Acropolis and the function of literature, it is claimed that faith may be seen as a condition for the sense of experiential reality.     

Psychoanalytic application and psychoanalytic integrity

In this article, the author offers an analysis of psychoanalytic application, defined as the breaking of new conceptual ground in some field of knowledge whereby the new idea is conceived, and later articulated, with the aid of reference to analogous phenomena in psychoanalysis. It requires apt analogy based on competent understanding of the applied field and of psychoanalysis. Only when the relevant differences between the applied and psychoanalytic fields are grasped can the extent of certain parallels emerge. The thinking by analogy that comprises psychoanalytic application may be intuitive and implicit, but should be susceptible of explicit theoretical elaboration that specifies, precisely, the point(s) of correspondence between psychoanalysis and the applied field in relation to a precise specification of their relevant differences. Applied psychotherapy at the interface of the internal and external worlds (historically rooted in casework) is employed as a model. By analogy with Donnet's concept of the analytic site, the author proposes the concept of the psychodynamic (case)work site, and elaborates it for that applied field in order to elucidate the proposed principles of psychoanalytic application.     

The basic traumatic situation in the analytical relationship1

The author attempts to develop a concept of psychic trauma which would comply with the nucleus of this Freudian notion, that is, an excess of excitations that cannot be processed by the mental apparatus, but which would also consider the functions and the crucial role of objects in the constitution of the psychism and in traumatic conditions, as well as taking into account the methodological positioning according to which the analytical relationship is the sole possible locus of observation, inference and intervention by the psychoanalyst. He considers as a basic or minimal traumatic psychoanalytical situation that in which a magnitude or quality of emotions exceeds the capacity for containment of the psychoanalytical pair, to the point of generating a period or area of dementalisation in the psyche of one or both of the participants, of requiring analytical work on the matter and promoting a signifi cant positive or negative change in the relationship. Availing himself of Bion's theory about the alpha function and the metapsychological conceptions of Freud and Green concerning psychic representations, he presents two theoretical formulations relating to this traumatic situation, utilising them according to the ‘altered focus’ model proposed by Bion. He presents three clinical examples to illustrate the concept and the relevant theoretical formulations.     

自我:从生物性到精神性

本文一方面从“生物性”与“精神性”两个人性层次透视自我,将自我视为一个由“生物自我”与“精神自我”组成的、以“生物自我”为基础“精神自我”为目标的对立统一体;另一方面又从“内容”与“功能”两个意识维度解析自我,将自我看成既是一个意义的存在又是一架认识的“机器”。自我便是一个由上述两个层次与维度有机组成的心理系统,这里的“有机”的涵义主要体现在,不仅生物自我与精神自我是相辅相成的辩证结构,而且这两个层次又都各自表现为内容与功能相互联系的认识主体。