Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1073995
J. Lewis
As the title suggests, this presentation explores the paradoxes found in the subjective experiences of belonging and not belonging when solely English-speaking psychoanalysts, like this author, assume they are speaking the “same” language as their bilingual patients for whom English is a secondary language. Seen through the lens of Brandchaft’s conceptualization of “systems of pathological accommodation,” in-depth, clinical vignettes from the analytic journey with her Italian patient, Antonio, illustrate the process by which the emergence of unspeakable traumas, embedded in his mother-tongue language world, bring into the foreground these unforeseen paradoxes. This awareness creates much turbulence in their analytic relationship. Ultimately, however, long-held convictions about their mutual experiences of belonging and not belonging are redefined, and significantly transform their ways-of-being in the world. In conclusion, the analyst describes the emergence of disavowed words and phrases particular to her own history and subsequent realization that paradoxically, none of us is truly monolingual. This in turn, raises questions about why the psychoanalytic world has privileged English: is this is a manifestation of ethnocentricity, or perhaps a means by which we sustain our ties with our psychoanalytic forebears, who, as survivors of the Holocaust, have disavowed horrific, unspeakable memories by silencing their own as well as their patients’ mother tongue?
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Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1073999
Rachel Kella
This is a clinical presentation of two year, twice-a-week therapy sessions with a ten-and-a-half-year-old girl suffering from compulsive hand washing and social isolation. In the background were her father’s business failure and parents’ marital crisis. I suggest that differences in appearance between parent and child, like marked differences in skin color, are experienced as empathic failures, thus interfering with natural experiences of merger, and processes of transmuting internalization and identification. Skin color resemblance or difference may become the source of identification and feelings of belonging or, conversely, of alienation, strangeness, and loneliness. The opportunity to relive these difficulties in therapy enabled the development of an idealizing transference toward the therapist, and thus provided the opportunity for internalizations that softened the girl’s self-attitude. My empathic stance toward her deep need for bodily resemblance, first to her mother and then to me in the transference, proved crucial for meeting her self needs of merger with an idealized parent and of feeling understood and worthy.
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Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1074002
R. Benedetti
The author, a first-year candidate in psychoanalytic training, reflects on his personal history including aspects of the coming-out process, his first time in psychotherapy, his initial rejection of psychoanalytic theory and technique because of how it has been used to pathologize gay folk, and his decision later in his career to pursue analytic training for the depth of understanding it provides. He considers the work of Ken Corbett—specifically his analysis of the gay male’s passivity in relation to other men—and applies it to his own relationship to the psychoanalytic world. Throughout the article, the author reflects on perceptions of belonging personally and professionally.
{"title":"Belonging: Ontogeny of a Gay Psychoanalytic Candidate","authors":"R. Benedetti","doi":"10.1080/15551024.2015.1074002","DOIUrl":"https://doi.org/10.1080/15551024.2015.1074002","url":null,"abstract":"The author, a first-year candidate in psychoanalytic training, reflects on his personal history including aspects of the coming-out process, his first time in psychotherapy, his initial rejection of psychoanalytic theory and technique because of how it has been used to pathologize gay folk, and his decision later in his career to pursue analytic training for the depth of understanding it provides. He considers the work of Ken Corbett—specifically his analysis of the gay male’s passivity in relation to other men—and applies it to his own relationship to the psychoanalytic world. Throughout the article, the author reflects on perceptions of belonging personally and professionally.","PeriodicalId":91515,"journal":{"name":"International journal of psychoanalytic self psychology","volume":"10 1","pages":"398 - 407"},"PeriodicalIF":0.0,"publicationDate":"2015-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15551024.2015.1074002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60009628","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1073996
Ingrid Pedroni
One of the major innovations in contemporary psychoanalysis is the dismissal of Freud’s unilateral assumption of religious beliefs as nothing more than a childish regression, in favor of a more complex consideration of their evolving potentials in the framework of an empathic affective connection. Winnicott, Loewald, and Kohut have contributed to a revaluation of the primary process as a transitional space where rigid distinctions between subject and object are blurred so that creative and spiritual experiences can take place. My article relates to three clinical cases, outlining, in different ways, the transformative power in self and self-with-other representations inherent in a dialogue over intimate religious feelings, when beliefs and the search for spirituality are received as a crucial feature of a developing self, an essential condition for new relational patterns fostering a rediscovered sense of belonging within an accomplished sense of personal freedom. When this happens, analyst and patient may discover their shared personal disposition toward spiritual values and the transformative potential inherent in the dialogue over these issues, quite independently from the effective contents of their specific religious attitudes.
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Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1073994
Margy Sperry
All human experience is situated in specific sociocultural and political contexts that profoundly shape that which we know and that which we cannot know. In this article, I use my personal experience of traveling to Cuba as a U.S. citizen, in violation of the U.S. embargo against Cuba, to reflect on the consequences of severing dialogue. I argue that dialogue expands my understanding of my situatedness by exposing the gap between the person I was shaped be by virtue of my throwness, and the person I aspire to be based upon my own value system. I conclude that in the process of making an ethical claim on a person who seeks understanding, dialogue also expands one’s possibilities for meaningful existence.
{"title":"Blockades, Embargos, and the Face of the Politicized Other","authors":"Margy Sperry","doi":"10.1080/15551024.2015.1073994","DOIUrl":"https://doi.org/10.1080/15551024.2015.1073994","url":null,"abstract":"All human experience is situated in specific sociocultural and political contexts that profoundly shape that which we know and that which we cannot know. In this article, I use my personal experience of traveling to Cuba as a U.S. citizen, in violation of the U.S. embargo against Cuba, to reflect on the consequences of severing dialogue. I argue that dialogue expands my understanding of my situatedness by exposing the gap between the person I was shaped be by virtue of my throwness, and the person I aspire to be based upon my own value system. I conclude that in the process of making an ethical claim on a person who seeks understanding, dialogue also expands one’s possibilities for meaningful existence.","PeriodicalId":91515,"journal":{"name":"International journal of psychoanalytic self psychology","volume":"10 1","pages":"318 - 330"},"PeriodicalIF":0.0,"publicationDate":"2015-09-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15551024.2015.1073994","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60009832","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-09-10DOI: 10.1080/15551024.2015.1074001
J. Stern
This article discusses feeling at home through the lens of three works of art: the film The Wizard of Oz, Homer’s epic poem, The Odyssey, and Samuel Beckett’s play Waiting for Godot. For Dorothy home is a metaphor for the state of her sense of self at a moment of developmental crisis. For Odysseus home is a very real place and utterly crucial to his identity as a Greek warrior, husband, father, son, and king. For Estragon and Vladimir, the homeless tramps of Waiting for Godot, home is a concept all but unthinkable, and yet an idea of what home might mean persists in what the two mean to one another.
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Pub Date : 2015-07-20DOI: 10.1080/15551024.2015.1074004
J. Gardner
In this personal reflection piece, the author reprises her Kohut Memorial Lecture given in Jerusalem in 2014. Elaborating the premise that becoming a competent practitioner requires both didactic and experiential means of learning about self psychology, she describes the path to becoming a self psychologist through reading, meetings, mentors, and personal therapy. Her experiences of transformative moments in each of these arenas are described and the reader is encouraged to reflect on analogous experiences in his or her own professional development. The author emphasizes the importance of cross-fertilization across generations by encouraging younger clinicians to reach out to more senior people and more experienced clinicians to actively help nurture and develop the next generation of self psychologists. Vehicles for doing so are described.
{"title":"Journeys and Generations: Tending the Professional Self","authors":"J. Gardner","doi":"10.1080/15551024.2015.1074004","DOIUrl":"https://doi.org/10.1080/15551024.2015.1074004","url":null,"abstract":"In this personal reflection piece, the author reprises her Kohut Memorial Lecture given in Jerusalem in 2014. Elaborating the premise that becoming a competent practitioner requires both didactic and experiential means of learning about self psychology, she describes the path to becoming a self psychologist through reading, meetings, mentors, and personal therapy. Her experiences of transformative moments in each of these arenas are described and the reader is encouraged to reflect on analogous experiences in his or her own professional development. The author emphasizes the importance of cross-fertilization across generations by encouraging younger clinicians to reach out to more senior people and more experienced clinicians to actively help nurture and develop the next generation of self psychologists. Vehicles for doing so are described.","PeriodicalId":91515,"journal":{"name":"International journal of psychoanalytic self psychology","volume":"10 1","pages":"408 - 420"},"PeriodicalIF":0.0,"publicationDate":"2015-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/15551024.2015.1074004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60009671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-07-20DOI: 10.1080/15551024.2015.1074000
A. Kottler
This article argues that the magnetism and power of self psychology has everything to do with the extent to which the theory facilitates in its practitioners, and their patients, a sense of belonging and one of feeling at home. Suggesting that these feelings have everything to do with who Kohut was, the article highlights particular aspects of Kohut’s identity to illustrate the influence of Kohut’s feelings of alienation on the methodology and the theory he developed—a theory in which he found a place for himself and fortunately, for others like himself. Given that the concept of “finding oneself in another” is one of the hallmarks of a twinship experience, this article of necessity introduces the twinship concept that is replete with references to struggles of alienation. Translating Kohut’s ultimate definition of twinship broadly into “a sense of belonging and one of feeling at home,” the author shares aspects of her own life experience to demonstrate how exquisitely attuned Kohut’s twinship concept is to working with individuals who, for whatever reasons, suffer from feelings of alienation and do not feel at home in themselves, nor in the contexts in which they live.
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Pub Date : 2015-06-14DOI: 10.1080/15551024.2015.1043840
S. H. Mosheiov, Eldad Iddan
The authors explore how language opens the space of meaning of the concept of “home,” thereby enabling the unfolding of a primal infrastructure for a discourse about its complex essence. The interplay between house and home stands for the oscillation between the open, welcoming qualities of a home and the protecting, separating ones of a house. A withdrawal from that oscillation may create an abyss: that of alienation and estrangement, of chaos and perversion. It is argued that spirit alone can hover upon this abyss, and form the possibility of connecting where separation prevails, of naming where blurring spreads. We as humans, a nation, therapists, seek the restoration of that motion between life within our walled selfhood and the possibility of going beyond it into a personal and interpersonal existence; we seek the position of “being-given-to” that would restore the spirit, and seek the spirit that would restore a state of “being-given-to.” The authors attempt to explore the issue of people’s longing to stay where they belong, their attachment to their homes, however unsafe these are. A clinical vignette aims at characterizing the therapeutic presence required for restoring patient’s ability to move from a rigidly sealed life dictated by the shadow of an object imprinted in her soul, into living her selfhood as it could have been, had her life conditions allowed her development according to her nuclear self.
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Pub Date : 2015-06-14DOI: 10.1080/15551024.2015.1043841
Arie Green
While the emotion of hatred is one of the most forceful and difficult emotions in intra-personal and inter-personal suffering in general, this article deals with the possibility of dissolving the emotion of hate, as a last resort of the injured person, through psychoanalytic enhancement and cultivating the spiritual dimension of the human mind in the Israeli–Palestinian conflict in particular. Inspired by the book, I Shall Not Hate, and based on the concept of “transformation” in psychoanalytic self psychology as it appears in Kohut’s seminal article “On leadership,” in Raanan Kulka’s work, as well as in Buddhist thought, the article tracks the conditions for the development of the transformational unified mind as a mind of prayer, compassionate and lacking hatred, in human beings in general, and in the psychoanalytical space in particular. A clinical example from the psychoanalytical space will illustrate the way in which the transformational mind occurs as a state of mind lacking hatred.
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