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Psychoanalytic Ideas (psychoanalytic + idea)
Selected AbstractsPsychoanalytic Ideas and Shakespeare , Edited by Inge Wise and Maggie MillsBRITISH JOURNAL OF PSYCHOTHERAPY, Issue 4 2007Gertrud Mander First page of article [source] Politics of exclusion and social marginalization of Muslims in India: case study of GujaratINTERNATIONAL JOURNAL OF APPLIED PSYCHOANALYTIC STUDIES, Issue 3 2010Manasi Kumar Abstract The paper offers a socio-psychological understanding of the phenomenon called ethnic riots and the various indigenous theories of violence discussed here suggest how complex and multidimensional human aggression and communal violence are. In light of this, the marginalized Muslim identity in Gujarat becomes the backdrop against which the problematic of Hindu-Muslim violence is developed. Psychoanalytic ideas on group psychology, phallic aggression, rumors and religious rituals are discussed in this context. Copyright © 2010 John Wiley & Sons, Ltd. [source] Psychoanalytic Sociology and the Interpretation of EmotionJOURNAL FOR THE THEORY OF SOCIAL BEHAVIOUR, Issue 2 2003Simon Clarke Simon Clarke, Psychoanalytic Sociology and the Interpretation of Emotion, pp. 145,163. In this paper I explore the sociological study of emotion, contrasting constructionist and psychoanalytic accounts of envy as an emotion. I seek not to contra each vis-à-vis the other but to establish some kind of synthesis in a psychoanalytic sociology of emotion. I argue that although the constructionist approach to emotion gives us valuable insights into the social and moral dimensions of human encounters, it is unable to address the level of emotional intensity found for example in murderous rage against ethnic groups, or the emotional and often self destructive elements of terrorism. Psychoanalytic ideas do engage with these dynamics, and as such, a theory that synthesises both the social construction of reality and the psychodynamics of social life is necessary if we are to engage with these destructive emotions. [source] Working through the end of civilizationTHE INTERNATIONAL JOURNAL OF PSYCHOANALYSIS, Issue 2 2007JONATHAN LEAR This is an account of how a civilization works through the problems it faces when it is threatened with destruction. It focuses on the example of the Crow Nation, an Indian tribe of the northwest plains of North America, and their last great chief Plenty Coups. Psychoanalytic ideas play a crucial role in explaining how a creative response was possible. In particular, their collective use of dream-visions and dream-interpretation made possible the creation of a new ego ideal for the tribe. This allowed for the transformation of traditional allocations of shame and humiliation. It also allowed for the possibility of transformation of psychological structure. And it opened up new possibilities for what might count as flourishing as a Crow. Conversely, the threat of civilizational collapse allows us to see new possibilities for the conceptual development of psychoanalysis. In particular, psychoanalysis needs to recognize that destruction can occur at the level of the culture while the individuals are not physically harmed. The psychological states of these individuals can be various and complex and cannot be neatly summed up under the category of trauma. A culture can be devastated, while there is no one-to-one relation to the psychological states of the individuals who participate in that culture. It is also true that a collapse of a way of life makes a variety of psychological states impossible. Coming to understand these phenomena is essential to understanding how a culture works through threats to its very existence. [source] Threads from the labyrinth: therapy with survivors of war and political oppressionJOURNAL OF FAMILY THERAPY, Issue 2 2001Jeremy Woodcock War and political atrocity are endemic, and the denial of what has befallen survivors who become refugees has both therapeutic and human rights dimensions. The work described in this article considers the psychological and political aspects of the suppression of memory and culture and how psychotherapy engages with these processes. Narrative, in its customary form as the creation of stories, is discussed as one of the ways of enabling survivors to be given a voice that allows them to process events of atrocity, displacement and exile. The usefulness of psychoanalytic ideas and their integration with systemic practice is demonstrated. The interplay between difficult psychotherapeutic material, the patient or family and the therapist is shown and the use of supervision noted. The discussion is exemplified with descriptions of therapeutic work with individuals, families and small groups. The thinking that emerges is applicable not only to work with survivors but has general implications for systemic work in general as it struggles with its contemporary identity. [source] Scottish psychoanalysis: A rational religionJOURNAL OF THE HISTORY OF THE BEHAVIORAL SCIENCES, Issue 1 2008Gavin Miller The ambition to rationally preserve a Christian religious inheritance distinctively informs Scottish psychoanalytic ideas. Scottish psychoanalysis presents the human personality as born into communion with others. The aim of therapy is to restore, preserve, and promote genuinely interpersonal relations. The Scottish psychoanalysis apparent in the work of W. R. D. Fairbairn, Ian Suttie, Hugh Crichton-Miller, and in the philosophy of John Macmurray, is exported to New Zealand, where it is promoted by the New Zealand Association of Psychotherapists. Scottish psychoanalytic ideas also remain effective in post-war Britain: the idea of communion appears in dialogue with other theories in thework of Harry Guntrip, John Macquarrie, R. D. Laing, and Aaron Esterson. © 2008 Wiley Periodicals, Inc. [source] After Freud: Phantasy and Imagination in the Philosophy of ReligionPHILOSOPHY COMPASS (ELECTRONIC), Issue 1 2008Beverley Clack Philosophers of religion have tended to focus on Freud's dismissal of religion as an illusion, thus characterising his account as primarily hostile. Those who wish to engage with psychoanalytic ideas in order to understand religion in a more positive way have tended to look to later psychoanalysts for more sympathetic sources. This paper suggests that other aspects of Freud's own writings might, surprisingly, provide such tools. In particular, a more subtle understanding of the relationship between illusion and reality emerges in his theory, that itself offers a useful way of understanding the meaning and significance of religion for the human animal. By exploring these sources a view of religion emerges which connects it closely with the processes of imagination and creativity. Under this view, religion is more than just a set of hypotheses to be proved or disproved. In religion, we have access to the most deeply rooted wishes and anxieties of the human heart, and thus its investigation enables a deeper understanding of what it is to be a human being. [source] | |||||||||||||