Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2095187
Paul Lippmann
Getting old, being sick, dying—all these normalities of life—have been badly misjudged as something of a mistake, a misfortune, an umglick, a fault, a lapse. Somehow, we have been lulled and fooled into thinking that we are supposed to be above such things as aging. Our social system has it that there be no disorder, no distress, no difficulty that we cannot quickly cure with the right drug, or surgical intervention, the right bumper sticker, or new therapy. There must be many reasons for such social silliness, for such blatant disregard of the ways of nature. Let us try to begin to think about how it is that we humans are not supposed to have been made of organic life-stuff. All organic life-stuff, we know, ages and eventually dies. All organic life-stuff, we know, suffers disorder and occasional unrest in its very clinging to life. There is no such thing as an untroubled life without misfortune of one kind or another, as we know. And yet, we have been collectively and foolishly convinced that such difficulty is an aberration, a sign of failure, an error to be corrected. But, perhaps even more true, is that we “simply” may not want to die, or to get sick, or to get old—or to think about it. I believe that (a) the myth of eternal youth is one aspect of our delusion. I suppose because we (Western industrial society) are still a very young culture, we may not yet be ready to think about getting old. Also, (b) we believe anything is possible. The clock can be turned back not only from Daylight Savings Time but also from aging and dying. Because we can erase wrinkles, perhaps we can erase the underlying condition as well. We can do and be and have anything we want. We want to be a girl? So be it. We want to make babies and can’t? We can. We want to fly like the birds? Yes. We want to live forever? Fine. In our modern world, limits cannot be taken seriously. Wish fulfillment takes its place, and not just in dreams, but as a
{"title":"On Getting Old","authors":"Paul Lippmann","doi":"10.1080/00107530.2022.2095187","DOIUrl":"https://doi.org/10.1080/00107530.2022.2095187","url":null,"abstract":"Getting old, being sick, dying—all these normalities of life—have been badly misjudged as something of a mistake, a misfortune, an umglick, a fault, a lapse. Somehow, we have been lulled and fooled into thinking that we are supposed to be above such things as aging. Our social system has it that there be no disorder, no distress, no difficulty that we cannot quickly cure with the right drug, or surgical intervention, the right bumper sticker, or new therapy. There must be many reasons for such social silliness, for such blatant disregard of the ways of nature. Let us try to begin to think about how it is that we humans are not supposed to have been made of organic life-stuff. All organic life-stuff, we know, ages and eventually dies. All organic life-stuff, we know, suffers disorder and occasional unrest in its very clinging to life. There is no such thing as an untroubled life without misfortune of one kind or another, as we know. And yet, we have been collectively and foolishly convinced that such difficulty is an aberration, a sign of failure, an error to be corrected. But, perhaps even more true, is that we “simply” may not want to die, or to get sick, or to get old—or to think about it. I believe that (a) the myth of eternal youth is one aspect of our delusion. I suppose because we (Western industrial society) are still a very young culture, we may not yet be ready to think about getting old. Also, (b) we believe anything is possible. The clock can be turned back not only from Daylight Savings Time but also from aging and dying. Because we can erase wrinkles, perhaps we can erase the underlying condition as well. We can do and be and have anything we want. We want to be a girl? So be it. We want to make babies and can’t? We can. We want to fly like the birds? Yes. We want to live forever? Fine. In our modern world, limits cannot be taken seriously. Wish fulfillment takes its place, and not just in dreams, but as a","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47942891","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2089483
P. Everett
{"title":"Tribute to Paul Lippmann","authors":"P. Everett","doi":"10.1080/00107530.2022.2089483","DOIUrl":"https://doi.org/10.1080/00107530.2022.2089483","url":null,"abstract":"","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44920007","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2026681
S. Buechler
Reading this meticulously researched and thoroughly enjoyable biography of the eminent Rollo May was an astonishing journey. On the way I met myself, as a graduate student, analytic candidate, clinician, and author. I grew more appreciative of May’s enormous (but often unrecognized) influence. I found that many of “my” thoughts probably had their origin when I first read his work. I discovered some of the roots of the Interpersonal school of psychoanalysis. I better understood the legacy inherited by my training analyst, supervisors, and teachers at the William Alanson White Institute (WAWI). The points of view articulated by Erich Fromm and H.S. Sullivan took on different colorings with May’s in the foreground. In this essay I highlight the commonalities and differences among these three foundational Interpersonalists. Abzug filled in many gaps in my knowledge of WAWI’s history. As is often true, understanding its past sheds light on issues still current. The past is prologue. Like a candid family album, this book gave me an enlightening vision of my psychoanalytic heritage. I am grateful for its invitation to see my analytic ancestors as full human beings, with their strengths, limitations, and evolving theoretical positions. A scholarly page turner is an unusual feat, but Abzug carries this off in style. In Rollo May he has an apt subject. Abzug had remarkable access to his subject’s private diaries, letters, and, in numerous visits over the years, his incredibly fertile mind. But May’s passage from minister to psychoanalyst and public intellectual was hardly without
{"title":"Review of Psyche and Soul in America: The Spiritual Odyssey of Rollo May","authors":"S. Buechler","doi":"10.1080/00107530.2022.2026681","DOIUrl":"https://doi.org/10.1080/00107530.2022.2026681","url":null,"abstract":"Reading this meticulously researched and thoroughly enjoyable biography of the eminent Rollo May was an astonishing journey. On the way I met myself, as a graduate student, analytic candidate, clinician, and author. I grew more appreciative of May’s enormous (but often unrecognized) influence. I found that many of “my” thoughts probably had their origin when I first read his work. I discovered some of the roots of the Interpersonal school of psychoanalysis. I better understood the legacy inherited by my training analyst, supervisors, and teachers at the William Alanson White Institute (WAWI). The points of view articulated by Erich Fromm and H.S. Sullivan took on different colorings with May’s in the foreground. In this essay I highlight the commonalities and differences among these three foundational Interpersonalists. Abzug filled in many gaps in my knowledge of WAWI’s history. As is often true, understanding its past sheds light on issues still current. The past is prologue. Like a candid family album, this book gave me an enlightening vision of my psychoanalytic heritage. I am grateful for its invitation to see my analytic ancestors as full human beings, with their strengths, limitations, and evolving theoretical positions. A scholarly page turner is an unusual feat, but Abzug carries this off in style. In Rollo May he has an apt subject. Abzug had remarkable access to his subject’s private diaries, letters, and, in numerous visits over the years, his incredibly fertile mind. But May’s passage from minister to psychoanalyst and public intellectual was hardly without","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49102812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2089482
Robert P. Drozek
Abstract As part of what has been called “the ethical turn” in psychoanalysis, analytic theorists have begun to recognize patients as ethical subjects in their own right, in possession of a full range of moral responsibilities and obligations, including to analysts themselves. While this ethical conception has made its way into our theories of mind and therapeutic action, less attention has been paid to the topic of technique. This paper attempts to tackle the question: how do we integrate an exploratory analytic method with a therapeutic stance aimed at cultivating patients’ ethical responsiveness toward Self and Other? The author reviews the literature on ethical intersubjectivity, in which therapeutic action is constituted by the mutual ethical development of both analyst and patient. Utilizing a clinical example from the treatment of a young male patient engaged in a paranoid and erotic transference, these techniques are illustrated at the level of moment-to-moment therapeutic process.
{"title":"The Patient as an Ethical Subject: Technical Implications of the Patient’s Irreducible Responsibility","authors":"Robert P. Drozek","doi":"10.1080/00107530.2022.2089482","DOIUrl":"https://doi.org/10.1080/00107530.2022.2089482","url":null,"abstract":"Abstract As part of what has been called “the ethical turn” in psychoanalysis, analytic theorists have begun to recognize patients as ethical subjects in their own right, in possession of a full range of moral responsibilities and obligations, including to analysts themselves. While this ethical conception has made its way into our theories of mind and therapeutic action, less attention has been paid to the topic of technique. This paper attempts to tackle the question: how do we integrate an exploratory analytic method with a therapeutic stance aimed at cultivating patients’ ethical responsiveness toward Self and Other? The author reviews the literature on ethical intersubjectivity, in which therapeutic action is constituted by the mutual ethical development of both analyst and patient. Utilizing a clinical example from the treatment of a young male patient engaged in a paranoid and erotic transference, these techniques are illustrated at the level of moment-to-moment therapeutic process.","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42416554","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2041312
M. Spieler
Time is at the heart of the psychoanalytic project. Indeed, as psychoanalysis evolved from a weeks or months-long, symptomatic treatment to a years or decades-long effort to heal the sequelae of devastations, deprivations, and traumas of patients’ formative years, questions of temporality have increasingly come to be seen as a critical dimension of that work. Increasingly, attending to the centrality of time in human experience has become deeply embedded in a psychoanalytic approach. Drawing on his long career of clinical work and rich clinical writing, Neil Skolnick has published a book that weaves together a series of articles on relational psychoanalysis that are bound together by his attentiveness to temporality. The book tracks both Skolnick’s evolution as an analyst and the transformation of psychoanalysis itself during and following the relational turn. Skolnick has served as a faculty member in the Relational Track since its inception at the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and like many of his contemporaries, the relational sensibility is part of his analytic DNA. As he makes clear in the book, Skolnick was both shaped by and an active participant in a movement that rejected the prevailing paradigm of Freudian ego psychology. Many of the older articles in the book capture the zeitgeist of a psychoanalytic era in which the relational school, far from being the dominant theoretical perspective that it is today (at least in the United States), was a radical and revolutionary departure from analytic practice and theorizing during a period Freudian hegemony. In fact, Skolnick recounts being chastised by a group of young analytic
{"title":"Review of Relational Psychoanalysis and Temporality: Time Out of Mind","authors":"M. Spieler","doi":"10.1080/00107530.2022.2041312","DOIUrl":"https://doi.org/10.1080/00107530.2022.2041312","url":null,"abstract":"Time is at the heart of the psychoanalytic project. Indeed, as psychoanalysis evolved from a weeks or months-long, symptomatic treatment to a years or decades-long effort to heal the sequelae of devastations, deprivations, and traumas of patients’ formative years, questions of temporality have increasingly come to be seen as a critical dimension of that work. Increasingly, attending to the centrality of time in human experience has become deeply embedded in a psychoanalytic approach. Drawing on his long career of clinical work and rich clinical writing, Neil Skolnick has published a book that weaves together a series of articles on relational psychoanalysis that are bound together by his attentiveness to temporality. The book tracks both Skolnick’s evolution as an analyst and the transformation of psychoanalysis itself during and following the relational turn. Skolnick has served as a faculty member in the Relational Track since its inception at the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis, and like many of his contemporaries, the relational sensibility is part of his analytic DNA. As he makes clear in the book, Skolnick was both shaped by and an active participant in a movement that rejected the prevailing paradigm of Freudian ego psychology. Many of the older articles in the book capture the zeitgeist of a psychoanalytic era in which the relational school, far from being the dominant theoretical perspective that it is today (at least in the United States), was a radical and revolutionary departure from analytic practice and theorizing during a period Freudian hegemony. In fact, Skolnick recounts being chastised by a group of young analytic","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43880205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2093095
Andrew J. Gerber
{"title":"For paul lippmann","authors":"Andrew J. Gerber","doi":"10.1080/00107530.2022.2093095","DOIUrl":"https://doi.org/10.1080/00107530.2022.2093095","url":null,"abstract":"","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46796867","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2083424
O. Eshel
Abstract This article presents a chronological investigation of three of Bion’s own analytic case descriptions, while comparing them to a close reading of his evolving theoretical writings during those years. It is divided into three parts: Bion before 1967; Bion in 1967–1968, when he launches a radical revision of his psychoanalytic theory and technique; and the late Bion, especially during the last two years of his life. Respectively, it focuses on three of Bion’s clinical descriptions, presented in Bion’s October 1955 lecture to the British Psychoanalytical Society, and in two of his seminars—the Fourth Los Angeles Seminar (1967) and the Fifth Buenos Aires Seminar (1968); and the account of Brazilian analyst, Junqueira de Mattos, of his analysis with Bion over the final two years of Bion’s life. These detailed accounts allow a textual investigation of Bion the theoretician versus Bion the practicing analyst, particularly highlighting the significant gap between them. The author attempts to offer a possible explanation and understanding of this disparity between Bion’s theoretical and clinical texts, and especially of Bion’s long road toward intuiting the patient’s suffering.
摘要本文按时间顺序调查了比昂自己的三个分析案例描述，并将其与他那些年不断发展的理论著作进行了比较。它分为三个部分：1967年以前的Bion；1967年至1968年，比恩对他的精神分析理论和技术进行了彻底的修订；以及已故的比昂，尤其是在他生命的最后两年。分别集中在比昂1955年10月在英国精神分析学会的演讲中，以及在他的两次研讨会——第四次洛杉矶研讨会（1967年）和第五次布宜诺斯艾利斯研讨会（1968年）上发表的三篇临床描述；巴西分析师Junqueira de Mattos讲述了他在Bion生命的最后两年与Bion的分析。这些详细的叙述允许对理论家比恩和执业分析师比恩进行文本调查，特别是突出了他们之间的巨大差距。作者试图对Bion的理论文本和临床文本之间的这种差异，特别是Bion在直观了解患者痛苦方面的漫长道路提供一种可能的解释和理解。
{"title":"Bion’s Long Road toward Intuiting the Patient’s Suffering: ‘Theoretical’ vs. ‘Clinical’ Bion","authors":"O. Eshel","doi":"10.1080/00107530.2022.2083424","DOIUrl":"https://doi.org/10.1080/00107530.2022.2083424","url":null,"abstract":"Abstract This article presents a chronological investigation of three of Bion’s own analytic case descriptions, while comparing them to a close reading of his evolving theoretical writings during those years. It is divided into three parts: Bion before 1967; Bion in 1967–1968, when he launches a radical revision of his psychoanalytic theory and technique; and the late Bion, especially during the last two years of his life. Respectively, it focuses on three of Bion’s clinical descriptions, presented in Bion’s October 1955 lecture to the British Psychoanalytical Society, and in two of his seminars—the Fourth Los Angeles Seminar (1967) and the Fifth Buenos Aires Seminar (1968); and the account of Brazilian analyst, Junqueira de Mattos, of his analysis with Bion over the final two years of Bion’s life. These detailed accounts allow a textual investigation of Bion the theoretician versus Bion the practicing analyst, particularly highlighting the significant gap between them. The author attempts to offer a possible explanation and understanding of this disparity between Bion’s theoretical and clinical texts, and especially of Bion’s long road toward intuiting the patient’s suffering.","PeriodicalId":46058,"journal":{"name":"Contemporary Psychoanalysis","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47130799","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"心理学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/00107530.2022.2093605
Gary Schlesinger
I first met Paul when I was twenty, after recently graduating college and beginning my first real job at the Austen Riggs Center in Stockbridge, Massachusetts where Paul had trained. He supervised and treated postdoctoral fellows, something he did throughout his entire career. Slender and handsome in a rock star way—he seemed larger than life, protean, moving seamlessly amongst local hippies, artists, literati, and the most senior analysts at Riggs. Yet, Paul somehow always managed to remain his inimitable self—how did he ever pull that off? I soon learned that Paul was not only passionate about psychoanalysis but about all emanations of the unconscious mind. Even back in the 70’s, he was involved in an exchange program with Native American healers who visited Riggs and subsequently hosted Paul and his colleagues for “sweat lodge” healing practices at the tribe’s home in South Dakota. His interest in shamanism continued throughout his lifetime. Ultimately, Paul steered me toward graduate school where I followed in his and Fran’s footsteps in the clinical psychology program at NYU. There, finally admitting that I needed treatment and after rejecting therapist after therapist, I turned to Paul, who after giving it some thought exclaimed, “I think I know the right guy for you.” And he was so right. I had a fruitful experience with Leonard Simon whom I saw until I entered the William Alanson White Institute (WAWI) having been beguiled by Paul’s tales of summer sojourns in Provincetown with Clara Thompson and Hassidic dancing with Erich Fromm. I came to deeply respect Paul as the embodiment of the two principles that drew me to psychoanalysis in the first place. First, that we all have darkness in our minds, bodies, and souls. Second, that complexity, ambiguity, and contradiction is the rule, not the exception in the human mind. It was thus no surprise that Paul’s approach to
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