JOURNAL OF ANALYTICAL PSYCHOLOGY最新文献

While C. G. Jung largely eschewed the term "narcissism" following his split with Freud, his writings describe in archetypal language conditions that closely resemble narcissistic disorders. One such archetype, the puer æternus, appears phenomenologically similar to clinical descriptions of Heinz Kohut, in particular his case of "Mr. Z", and what has been termed elsewhere as hyper-vigilant (as opposed to oblivious) narcissism. While narcissism as a concept has been addressed at length in post-Jungian literature, this paper uses Kohut's case as a starting point to explore the corresponding alchemical process of life-renewal, the ambivalence of regression, and the dangers of the lesser coniunctio, or the archetypal basis of the weak ego's desire for incest with the collective unconscious in the form of the Great/Terrible Mother. It also addresses the clinical relevance of this topic when working with the individual who fits Kohut's description of Tragic Man, or Jung's puer æternus.

The construct of mentalization has a growing resonance in the theoretical and clinical spheres across different clinical and psychotherapeutic approaches, including that of analytical psychology. The aim of this paper is to relate the Reflective Function to the concept of Compensation, as it was re-invented by Jung (1914). Beginning with the original reading proposed by Jung in his work about the "interpretation of Daniel's interpretation" of Nebuchadnezzar's dream, the authors go so far as to propose that the interpretation of dreams can be a method for critical confrontation with oneself. In this perspective, the reflective function and the compensation principle can be considered as promoters of a critical (re)view of one's own assumptions/attitudes through confrontation with other points of view. This critical (re)view must be conducted first of all in the interior life of the person. In clinical practice, reflective function and the concept of compensation serve as essential tools for seeing differently and reshaping one's understanding of self and others. A brief "modern" clinical case is provided to illustrate the practical application and therapeutic value of this approach.

In this paper, I would like to highlight how the view of the psyche as a network of complexes is central to understanding how trauma works and its treatment from a Jungian perspective. Despite Jung's theory of complexes and his study of the splitting processes of the psyche being at the very core of his understanding of psychic functioning, analytical psychology has struggled to find its proper place in the international debate on trauma. The Word Association Tests (WAT) opened the way to Jung's first insights on the complex psyche, i.e., a psyche made up of complexes. Currently, the complex is a cornerstone concept in analytical psychology; it is understood as the smallest functional unit of the psychic structure and can become autonomous when there is "a so-called trauma, an emotional shock or some such thing, that splits off a bit of the psyche" (Jung, 1934, para. 204). The work of Donald Kalsched on trauma and complexes has helped to further the debate on the role of the theory of complexes in Jungian analysis and practice. A clinical case is presented to highlight the functioning of the psyche when facing trauma and how analysis can work with split-off complexes throughout a whole analytic journey. Furthermore, similarities between the concepts of complexes-as seen in current analytical psychology-and emotional schemas as conceptualized by the Freudian analyst Wilma Bucci (2009) are highlighted.

One of Jung’s most significant contributions concerns the mysterious, inexplicable and always out-of-reach nature of the self. In this paper, I will focus on the borders of the self and their nature, location and dynamics of maintenance and change in geographically, historically, and culturally situated subjects. Reflecting on the refugee experience, I intend to gain more insights into our psychic functioning and the dynamics of the self in relation to itself, the other and groups. The experiences of some refugees, marked bysignificant trauma and migration, shed light on how the boundaries of the self are frequently contested and perpetually negotiated with others, and how our subjectivity is shaped by ongoing dynamics of occupation, dispute and/or negotiation, conducted at various levels of our social and individual existence. My argument is that these processes occur at a specific site: the boundaries of the self, involving intrapsychic, interpersonal and group psychological dynamics, with reverberations in the socio-political and cultural spheres, and reciprocal influences between all these levels. This paper aims to concentrate on the shifts in these boundaries, illustrated through clinical vignettes.