Psychoanalytic Review最新文献

This reflection on the initial stages of treatment of a latency girl whose previous analyst died offers some insights into inner workings of mourning in children. The mourning process intersects in complex ways with a developmental stage, object constancy, unconscious phantasies, and conscious ideas about life and death. Clinical material illustrates some challenges that emerge in the transference-countertransference matrix when working with a child who lost both her primary object (the mother) and her transference object (the analyst). The reality of the analyst's death emphasizes that for a child patient the analyst is always a transference object and a real object at once.

Within the context of the debate over teleanalysis, I wish to reintroduce the discussion of voice as the primary link between analyst and patient, a link present in analysis on the phone. Far from questioning the importance of the in-person analysis, I aim to emphasize the voice, the musical semiotics of emotions, as a critical, if not the most vital, aspect of psychoanalysis as a "talking cure" and an art of listening. Insofar as the speaking is instituted in the body, the body is present through voice, even in the virtual analytic room in teleanalysis. I argue that the need for the presence of the material bodies in the session is one aspect of the analytic rituals that, along with the room, the couch, and other power objects, set the stage for the continuous projection of the role identities of the analytic couple. In teleanalysis, the seductive nature of the analytic situation and the status differential are more salient in the analyst's office turf than in the patient's room.

The psychoanalytic journey and the psilocybin journey both reveal unconscious dynamics. In this article a psychoanalyst discusses his own psilocybin journey. Similarities and differences between these journeys are discussed. Possibilities are offered for a dialogue in which psilocybin may contribute to psychoanalytic understanding and psychoanalysis may contribute to the understanding of psychedelic sessions. Patients may benefit from this cross-fertilization.

In this article, I argue that psychopathology ubiquitously pervades individual and social life. As Freud wrote, each of us finds some way of distorting reality, and as Laing contended, human beings have an almost unlimited capacity for self-deception. History is a chronicle of fantasies, mirages, distortions, and metaphysical consolations believed as apodictic reality, and the bizarre magico-salvific stratagems people adopted to ward off disease, catastrophe, and death. And yet many (even psychoanalysts) maintain the notion (or fantasy) that we perceive reality clearly and sanely. I contend, on the contrary, that we have no epistemologically foolproof way of discerning our own deceptions and defects, and that we find all manner of ingenious excuses not to see ourselves.

The author seeks to explore the development and treatment of dissociative symptoms emerging in a 17-year-old nonbinary individual throughout two inpatient psychiatric hospitalizations. The patient endorsed the presence of multiple selves that remained connected with reality and internally with each other, emphasizing their existence in spatial allocations within the patient's mind both while dreaming and in waking life. The author highlights the therapeutic space as an opportunity to allow the interaction between dissociated selves surging from violent childhood experiences in hopes of allowing the integration of the fragmented parts of the main self. The roles of dreamwork, creative expressions, and language will be highlighted as essential components that allowed symbolization for a bicultural, bilingual individual who recently immigrated to the United States. Treatment was conducted within the limitations and particularities of inpatient psychiatric treatment, restricting treatment to a preliminary phase of exploration and containment.

In this article we seek to examine what we might learn about the therapist/psychoanalyst's function as selfobject by examining the relationship between the "vocal persona" and the "instrumental persona" in the art song. The comparison was born out of our own life partnership as a therapist, currently studying in a psychoanalytic-Buddhist training program that stresses the presence of the therapist/psychoanalyst as selfobject; and a collaborative pianist who instructs and performs with singers onstage. The concept of selfobject has offered a compelling and fruitful analogy. We explain and demonstrate this analogy using the terms selfobject and instrumental persona, which have in common the willingness to suspend selfhood in order to stand by another- a patient or a vocal persona- so that the latter might take root and flourish.

On the basis of a previous reading (Olver, 2023) of Freud's work that reveals a bisexuality thesis, the author discusses several interrelated consequences of this thesis, including the nature of desire and primal unity, a restatement of shame, the semiotic model, and the emergence of society and the economy with reference to the ego and the superego. These consequences together encapsulate and describe the dialectic of the subject. The author shows how dialectic movement is arrested by various acts of nomination, most notably the nomination of heterosexuality in the forms of sexual reproduction and financial profit that become social and economic master values in modernity. Only by keeping the dialectic open can the subject do justice to its inherent and revolutionary bisexual nature, not in the sense of transgression but rather in pursuit of the nonnomination that is the permanent becoming of a dialectic self.