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Object Relations Theory (object + relation_theory)
Selected AbstractsAn object relations approach to studying prejudice with specific reference to anti-semitism: the long-term use of a lethal apocalyptic projectionINTERNATIONAL JOURNAL OF APPLIED PSYCHOANALYTIC STUDIES, Issue 1 2007Clyde Friedman Abstract Prejudice seems to be part of the human condition. The specific prejudice of anti-Semitism has affected Jews for at least 2300 years with, at times, horrendous consequences. What psychodynamics are operating in prejudice in general, and in the specific prejudice of antisemitism? What has caused such a small group to be targeted by such long-standing enmity? Will prejudice or antisemitism ever end or do groups need scapegoats and do the Jewish people fit the scapegoat profile? This article reviews some of the psychodynamics as described by Freud, Klein, Fairbairn, Bion, and others that make people susceptible to fear and prejudice, and to the particular prejudice of antisemitism. Mention will be made of some of the historical, religious, and sociological dynamics that contribute to antisemitism. With reference to Object Relations theory and the Apocalyptic-Messianic myth present in monotheistic religions, an explanation is suggested as to how prejudice and antisemitism become lethal on an individual and large-group scale. Hitler is referred to as a specific illustration of this phenomenon. Some case examples from the writer's clinical practice are also utilized to further illustrate the psychodynamics presented. Copyright © 2006 John Wiley & Sons, Ltd. [source] TATTOOING AND PIERCING: INITIATION RITES AND MASCULINE DEVELOPMENTBRITISH JOURNAL OF PSYCHOTHERAPY, Issue 1 2005Brian Denness ABSTRACT Prompted by the surprising reaction of a young man with a borderline personality to an interpretation of castration anxiety, this paper sets out to explore some of the unconscious determinants of tattooing and piercing. Recognizing that such acts can have an initiatory function, sociological, anthropological and psychoanalytic views of initiation and the role of the father in masculine development are examined. In some boys oedipal development is forestalled and castration anxiety is not experienced. A bifocal approach using object relations theories based on regression and Lacanian perspectives that highlight reactions to an oedipal impasse is used to understand these processes. Symbolic body modifications are differentiated from those that are non-symbolic. [source] The Psychodynamics of Australian Settler,Nationalism: Assimilating or Reconciling With the Aborigines?POLITICAL PSYCHOLOGY, Issue 4 2002Anthony Moran Settler,nationalism is a form of nationalism that must face specific cultural dilemmas as a result of the dispossession of indigenous peoples. Since the Second World War, Australia has attempted to come to terms with its past of dispossession and to find ways to incorporate Aborigines within national imaginings, and within the nation itself. This paper argues that there are two modes of settler,nationalism,termed assimilationist and indigenizing,that compete to organize the national reality, including relations between the settler and indigenous populations. Kleinian object relations theory is drawn upon to delineate the emotional structures of the two modes of nationalism. Implications for indigenous rights, in particular for Aboriginal land rights, are examined. [source] The concept of the death drive: A clinical perspectiveTHE INTERNATIONAL JOURNAL OF PSYCHOANALYSIS, Issue 5 2009Otto Kernberg This paper discusses Freud,'s theory of the death drive in the light of clinical experience with severely self-destructive personality disorders, and contemporary object relations theory. Repetition compulsion, sadism and masochism, negative therapeutic reaction, suicide in depressed and in non-depressed patients, and destructive group processes are explored from this perspective. The paper concludes that the concept of the death drive is clinically relevant, but that this condition needs to be traced to the general dominance of aggressive affects as the primary etiological factor; only under severely pathological circumstances does this dominance lead to a focused drive to self-destruct. [source] The self, the psyche and the world: a phenomenological interpretationTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 5 2009Roger Brooke Abstract:, This paper takes as its starting point Jung's definition of the self as the totality of the psyche. However, because the term psyche remains conceptually unclear the concept of the self as totality, origin and goal, even centre, remains vague. With reference to Heidegger's analysis of human being as,Dasein, as well as Jung's writings, it is argued that Jung's concept of psyche is not a synonym for mind but is the world in which we live psychologically. An understanding of the psyche as existentially situated requires us to rethink some features of the self. For instance, the self as origin is thus not a pre-existential integrate of pure potentiality but the original gathering of existence in which, and out of which, personal identity is constituted. The ego emerges out of the self as the development and ownership of aspects of an existence that is already situated and gathered. Relations between the ego and the self are about what is known, or admitted, and its relation with what is already being lived within the gathering that is existence. The self as psyche, origin, and centre are discussed, as well as the meaning of interiority. Epistemological assumptions of object relations theory are critically discussed. The paper also includes critical discussions of recent papers on the self. Translations of Abstract Cet article prend pour point de départ la définition par Jung du soi comme totalité de la psyché. Cependant, du fait du manque de clarté conceptuelle du terme « psyché», le concept de soi comme totalité, origine et but, voire comme centre, demeure vague. En référence à l'analyse de Heidegger de l'être humain comme,Dasein,ainsi qu'aux écrits de Jung, j'émets l'hypothèse que le concept de psyché n'est pas synonyme d'esprit pour Jung, mais du monde dans lequel nous vivons psychologiquement. Une compréhension existentielle de la psyché suppose que nous repensions certaines des caractéristiques du soi. Ainsi par exemple, le soi comme origine n'est pas un amalgame pré-existentiel de potentialités pures mais il est formé par l'existence dans laquelle et à partir de laquelle se constitue l'identité personnelle. Le moi émerge du soi comme le développement et l'appropriation d'aspects d'une existence déjà posée et assimilée. Les relations moi-soi portent sur du connu ou de l'admis, en lien avec ce qui se vit au sein de cet agrégat qu'est l'existence. Les notions de transformation, d'intégration et d'intériorité sont examinées. L'article comporte des discussions critiques d'articles récents sur le soi. Dieser Aufsatz geht von Jungs Definition des Selbst als Totalität des Seelischen aus. Da jedoch der Terminus Seele konzeptuell unklar bleibt, bleibt auch das Konzept des Selbst als Totalität, Ursprung und Ziel, ausgleichendes Zentrum vage. Mit Bezug auf Heideggers Analyse des Menschlichen als,Dasein,wie auch auf Jungs Schriften wird argumentiert, daß Jungs Entwurf des Seelischen kein Synonym für Geist darstellt, sondern die Welt, in der wir psychologisch leben, meint. Ein Verständnis der Seele als existentielle Situation verlangt von uns ein Neubedenken einiger Eigenschaften des Selbst. Zum Beispiel bedeutet das Selbst als Ursprung nicht ein vorexistentielles Vorhandensein reiner Potentialität, sondern die originäre Erfassung des Existierenden in dem und aus dem heraus sich persönliche Identität bildet. Das Ego entspringt aus dem Selbst als Entwicklungsprodukt und Träger von Aspekten einer Existenz, die schon vorfindlich und erfaßt ist. Beziehungen zwischen dem Ego und dem Selbst beinhalten Gewußtes oder Zugelassenes und dessen Relation zu demjenigen, was schon gelebt wird in dem Angehäuften was die Existenz darstellt. Transformation, Integration und Innerlichkeit werden diskutiert. Der Text beinhaltet kritische Würdigungen neuerer Veröffentlichungen über das Selbst. Questo scritto inizia con la definizione junghiana del sé come totalità della psiche. Tuttavia, poiché il termine psiche è concettualmente non chiaro, il concetto del sé come totalità, origine e meta, persino centro, resta vago. Riferendomi all'analisi di Heidegger dell'essere umano come ,Dasein' e anche agli scritti junghiani, sostengo che il concetto junghiano di psiche non è un sinonimo do mente, ma è il mondo in cui noi viviamo psicologicamente. Intendere la psiche come situata esistenzialmente richiede di ripensare alcuni aspetti del sé. Ad esempio, il sé come origine non è una integrazione pre-esistente di pure potenzialità, ma è l'insieme originario dell'esistenza nel quale, e fuori dal quale si costruisce l'identità personale. L'Io emerge dal sé come sviluppo e possesso di aspetti di una esistenza che è già situata e raccolta. Le relazioni tra l'io e il sè. Riguardano ciò che è conosciuto, o possibile, e la sua relazione con ciò che è già vivente all'interno dell'insieme di ciò che è esistente. Vengono discusse le trasformazioni, le integrazioni e l'interiorità. Questo scritto include anche discussioni critiche di recenti lavori sul sé. Este trabajo toma como punto de partida la definición de Jung del Ser (Self) como la totalidad de la psique. Sin embargo, porque el término psique queda conceptualmente poco claro el concepto del Self como totalidad, el origen y objetivo, aún central, queda vago. Con referencia al análisis del Ser Humano de Heidegger como Dasein, se discute el concepto de Jung de psique como no sinónimo de mente en los escritos de Jung sino como el mundo en el cual vivimos psicológicamente. Una comprensión de la psique como existencialmente ubicada nos requiere de volver a pensar algunas características del Self. Por ejemplo el Self como origen no es un pre-existente constituido de pura potencialidad sino la conjunción original de la existencia en la cual, y fuera de la cual, está constituida la identidad personal. El ego surge fuera del Self como el desarrollo y propiedad de aspectos de una existencia situada y conjugada. Las relaciones entre el ego y el Self están acerca de lo que es conocido, o es admitido, y su relación con lo que ya se ha vivido dentro de la conjugación que es la existencia. Se reflexiona sobre la transformación, la integración, y interioridad. El trabajo incluye discusiones críticas de escritos recientes sobre el Self. [source] | |||||||||||||||||||