Journal of the American Psychoanalytic Association最新文献

The appeal of transgender pornography, especially involving "pre-op"(erative) trans women, has steadily increased placing it in the top six most searched categories. In this paper I explore one unconscious function of the "pre-op" trans woman sexual fantasy that I have observed in some young heterosexual gynandromorphophilic men (i.e., men sexually drawn to the MtF "pre-op" body) who use transgender pornography and/or escorts. In contrast to a psychoanalytic reading of gynandromorphophilia in which the "pre-op" trans woman's body is understood to be "missing nothing" because she has breasts and a penis, I suggest that what is psychically compelling and sexually arousing for some men is quite the opposite: because the "pre-op" trans woman has a penis, she therefore has no vagina/womb. It is the triumph over what is missing and that should be there. The penis in lieu of the vagina/womb is evidence of her damaged procreative potential. In these cases, I propose that the sexual preference exposes the man's underlying womb envy. The "pre-op" trans woman is projectively identified with a felt-to-be "infertile" part of the man. The phantasized damaged woman's procreative body temporarily relieves the man of his sense of inadequacy and anxieties about his capacity to create and enliven. I illustrate this dynamic with clinical examples.

Extensive clinical scholarship has described the application of object-relational principles, particularly the operation of projective identification, to psychodynamic psychotherapy with couples. The author explores the way in which a more complete depiction of projective processes, one that incorporates each partner's intrapersonal management of multiple internal object relations, interacting interpersonally in the couple therapy process, can explain the escalating cycles of conflict between couples that are elaborated in the family-systems literature, and be helpful in understanding the object-relational substrate of chronic conflict in couples more generally. A description of how to map each partner's internal object world through the identification of these cycles in the early couple therapy process is elaborated in a theoretical model and illustrated with case material.

Given that practicing teleanalytically is relatively new and more widespread than ever, questions about how to practice and teach it effectively have increased and are more pressing than ever. To contribute answers to these questions, this paper addresses long-standing and persisting negative views of teleanalysis as an inherently muted, remote, and pale experience with reduced therapeutic effectiveness. I propose that this view of teleanalysis as inherently inferior to in-office analysis limits or even precludes its therapeutic usefulness because it allows analysts to avoid making analytic use of the disturbing feelings hiding within the experience of practicing teleanalysis. Through case examples, I suggest that when analysts do not take our negative views of teleanalysis at face value but instead consider them as symbolic expressions of our and our patients' anxieties, we can improve our understanding of our analytic functioning within the tele-setting and enhance our capacity to think and engage analytically effectively in any setting. I maintain that these considerations have important implications, not only for how experienced analysts practice, but also for how we treat and teach future analysts.

Drawing on 15 years of experience teaching psychoanalytic theory and therapy primarily from an object relations perspective to Chinese psychotherapists onsite and online, the authors present their learning about Chinese culture, social history, and philosophy, and the Chinese way of communicating about emotional experience. Their essay is imbued with the Chinese use of metaphor and psychosomatic symbolization, particularly involving the heart. They elaborate on the Chinese concept of Empty Heart Disease, comparing and contrasting it to Western concepts from literature, sociology and psychoanalysis, namely spleen, anomie, dead mother, and schizoid, empty, false, and narcissistic self-states. They expand upon and extend the empty heart concept to various age groups and symptom presentations in China, illustrated by a vignette from individual psychoanalysis with a woman and three vignettes from applied psychoanalysis of a couple with no intimacy, a child with an obsessive psychosomatic symptom, and an adolescent school dropout who was self-harming and suicidal in response to academic pressure. Having emphasized the connection between symptom presentations and social life and times, they discuss the impact of trauma, its transgenerational transmission in China, and the impact of unprecedented economic growth and social change on individuals, couples and families.