Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977482
M. Dobson
Both Jung and Kohut place the notion of the discovery of “self” at the center of their psychological theories. Yet where Jung sees this process of discovery as possible only through connecting with the archetypes, which are at once immanent and transcendent, Kohut seemingly veers away from any notion of this in his thought. This article discusses the similarities and differences between Jungian and Kohutian ideas regarding dimensions of self to suggest that Kohut’s discovery of a mature self through cosmic narcissism is indeed touched with overtones of transcendence and spirituality. Raanan Kulka’s work on Buddhism also opens up Kohut’s thought to these dimensions, and greatly increases the possibilities for considering self psychology in spiritual and ethical terms. The term spiritual is used throughout this essay as a sense of participating in a supraordinate being that grants the self a sense of meaning not explicable through everyday experience.
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977484
Penelope S. Starr-Karlin
A new “Muse transference,” which animates creativity and an “expansive” dimension, distinct from the developmental and repetitive dimensions of transference, is introduced. The expansive dimension is differentiated because it is influenced by the subjectivity of the analyst and is emergent from contemporary contextual possibilities. A theoretical discussion and case study using intersubjective-systems theory illuminates how intense passion vivifies sublimation leading to creativity when the Muse transference and expansive dimension are active, forming the foundation for new life directions. The role and solicitousness of the analyst being used as a Muse are addressed, and a clinical approach is suggested.
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977505
Joye Weisel-Barth
R ecently, I have given some invited talks at psychoanalytic institutes around the country and have found with dismay that old analytic certitude is alive and well. I thought it had died. The certitude extends from knowing what psychoanalysis is to knowing its correct procedure and proper outcome and then—in response to my talks—to knowing what I have done wrong. I particularly hate that last certitude about what I have done wrong. Here’s an example: after I had described an intimate therapeutic exchange, a senior analyst at a Midwestern institute rose and with a booming voice announced, “But your interpretation didn’t begin with what happened between the two of you in the previous session! Why not?” Her volume and tone accused, tried, and convicted me of something bad—on the spot, publicly, and with great contempt! By not referring to the previous therapy session, I had evidently violated one of her procedural analytic shibboleths; and in doing so I had aroused her defensive ire. The analyst’s righteous certainty at first took me aback. Rigid adherence to theory seems passé to me: dynamic systems thinking suggests convincingly that the maps of psychoanalytic theory are only abstract and pale guides to the complex terrains of the human mind and heart. But, then, the woman’s accusation sent me back in time to my early professional training at Thalians Mental Health Center in Los Angeles, circa the early 1970s where I learned about many uses of theory beyond its simple function of organizing intellectual data. There, theory often served as a weapon in political and personal struggles. And I remembered Sharon, my first patient at Thalians, and how our relationship began in a theoretically dogmatic context.
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977485
Christina Emanuel
While autism has drawn interest from the beginnings of psychoanalytic theory, our contemporary literature makes limited reference to autism and has not widely embraced it as a psychological condition to be conceptualized or treated. Instead, the medical model has prevailed in recent years, portraying autism as a cluster of specific decontextualized behaviors or a concrete thing that somebody has, rather than an experience one lives. Reducing autism to behaviors fails to capture both what is essential about and what it is like to experience this condition. From a contemporary psychoanalytic perspective, however, we can view autism as something phenomenological, as a condition with core difficulty in the sensorimotor domain, and as an experience of diminished intersubjective relating. The contemporary psychoanalytic canon offers treatment approaches that specifically enhance the development of intersubjective relating, recasting autism as an experience that can be investigated through psychoanalysis.
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977483
Joe Shaleen
This article expands the frame of psychoanalytic consideration to include the environment as a relational context and conceptualizes the potential psychological impact of natural disaster, in this case the devastating tornadoes that struck central Oklahoma in May of 2013, as being a sudden sense of estrangement from one’s empathic atmosphere and the loss of any textured understanding of what will come next. By drawing from psychoanalytic complexity, intersubjective-systems, self psychology, and Native American perspectives, I articulate a deeply interrelated view of existence, inclusive of and emphasizing a total relational atmospheric context. I then demonstrate that therapeutic responsiveness at the community level serves powerfully reunifying psychological functions in the immediate aftermath of such catastrophes due to its experiential reassertion of an empathic (human) atmosphere, which underscores the value of actively embracing interrelatedness and of psychoanalytically informed engagement at these and other frontiers beyond the usual treatment situation.
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977506
R. Stolorow
D eployed in Iraq in 2008, Navy psychiatrist Russell Carr searched the internet for psychoanalytic literature that would help him understand and reach the experiences of traumatized soldiers, and he came upon my book, Trauma and Human Existence (Stolorow, 2007). In an article that Carr (2011) subsequently wrote, he describes how his encounter with my ideas fundamentally transformed his approach to combat-related trauma: “In my remaining months in Iraq, I read Stolorow’s book repeatedly, carrying it with me as I traveled between forward operating bases and outposts” (p. 474). In addition to supplying him with guiding ideas, the book seemed to provide him with what psychoanalyst Donald Winnicott calls a transitional object, a symbolic blanket of comfort, as Sarah Stark calls such objects in the novel under review. When Sarah Stark learned of my work on emotional trauma, she contacted me to see whether I might be interested in reviewing Out There, which she described as,
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Pub Date : 2015-01-02DOI: 10.1080/15551024.2015.977504
D. R. Davis
In their attempt to understand what promotes growth in the clinical setting, the Boston Change Process Study Group retrospectively examined the microprocess of analytic hours and determined that moments of meeting (the events that rearrange the intersubjective experience for the dyad) are a powerful agent of therapeutic change. In this article, following a thorough definition of moments of meeting, I look at what clinicians can do prospectively in order to facilitate moments of meeting. In contrast to the Boston Change Process Study Group’s delineation of specific phases that comprise a moment of meeting and their belief that moments of meeting exist outside of standard technique, I suggest that when the therapist is empathically immersed in the patient’s subjective world, moments of meeting are an organic outgrowth of the process and within the bounds of conventional technique. Clinical examples illustrate how a self psychological approach including understanding selfobject longings, active engagement in the rupture repair sequence, as well as imagining one’s way into the patient’s inner experience lead to the unfolding of moments of meeting. I then contrast the moments of meeting that emerge from empathic immersion with the relational shifts that derive from other listening modes.
波士顿变化过程研究小组试图了解是什么促进了临床环境中的成长，他们回顾性地检查了分析时间的微过程，并确定会面时刻(重新安排二元体主体间体验的事件)是治疗变化的强大代理。在本文中，根据会议时刻的详细定义，我将着眼于临床医生可以做些什么来促进会议时刻。与波士顿改变过程研究小组(Boston Change Process Study Group)对包括会面时刻在内的特定阶段的描述以及他们认为会面时刻存在于标准技术之外的信念相反，我建议，当治疗师移情地沉浸在患者的主观世界中时，会面时刻是该过程的有机产物，并且在常规技术的范围内。临床实例说明了自我心理学方法是如何包括理解自我客体的渴望，积极参与破裂修复过程，以及想象自己进入病人内心体验的方式，从而导致会面时刻的展开。然后，我将从移情沉浸中产生的会面时刻与从其他倾听模式中产生的关系转变进行对比。
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Pub Date : 2014-10-02DOI: 10.1080/15551024.2014.947677
D. Brothers
Expanding on Togashi’s celebration of Kohut’s shift in perspective, this discussion examines the ways in which embracing a “psychology of being human” furthers our ability to understand how the intergenerational effects of societal cataclysms, such as those associated with the Holocaust, slavery, and combat, form the contexts of many therapeutic relationships.
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