Does it Appear to 'Resemble' Reality? on the Ethics of Psychoanalytic Writing

This paper explores the intricate nexus of writing and psychoanalysis by addressing a key question: In what and how many directions should analytic writing be ethical? The author structures the argument across three axes. First, in an introduction, writing's role as a psychoanalytic invariant is emphasized. Then, an exploration ensues, delving into writing as praxis, navigating complex technical choices, from micro- to macro-perspectives in clinical vignettes, their autobiographical essence, their relevance as models for theory, self-revelation, etc. Lastly, a succinct epilogue considers the relationship between aesthetics and ethics in psychoanalytic writing.

On the question of the internal frame

This paper attempts to expand José Bleger's classic, metapsychological descriptions of the psychoanalytic frame to formulate and emphasize the role of the analyst's internal frame in establishing a psychoanalytic observational perspective in the analytic situation. The rationale for doing so follows from clinical necessity, especially when working with patients and psychic organizations that are 'beyond neurosis' and in non-traditional settings such as distance and telemetric analyses. Clinically speaking, in its most effective state, the analyst's internal frame can inform the possibility of an observational vertex aimed at the intuitive grasp of psychic reality rather than a sense-based, empirical observation of parameters denoted by the elements of a consensually validatable social reality.

On Theoretical Edges and Exclusionary Borders: Towards a Genealogy of "Analyzability" in Jungian Psychoanalysis1

An oft-repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis.

The psychoanalytic setting: José Bleger's encuadre

José Bleger's paper on the setting (encuadre) is integral to his 1967 book Symbiosis and Ambiguity. Relevant concepts from the book are summarised before examining his view of the setting as a "non-process" consisting of "constants", complementing the "variables" of the analytic process. Process and setting are related as figure and ground in Gestalt psychology. The ideally maintained setting is studied as a thought experiment, uniting the categories of institution, personality, body schema, and body. Deposited in the setting, the psychotic part of the personality, or "agglutinated nucleus", is a remnant of early symbiosis with the mother. Bleger distinguishes two settings: the analyst's and the patient's. The latter can only be analysed by strictly maintaining the former. Ritualisation of the setting denies temporal reality. De-symbiotisation is not always possible. A concept of "internal" setting is suggested, but Bleger nowhere mentions this and the concept is problematic, leaving open the question of how to listen to the silence of the setting. Bleger's concept of encuadre can be applied to constants (invariants) in the wider world, the psychotic part of the personality being deposited in everything that is familiar and felt to be constant, including technology, which creates a "platform" for human activity.

Frame, setting, process, and movement

The author addresses the theme of frame and setting in psychoanalysis, suggesting that they are "functions" of the psychoanalytic process. Frame is defined as the external components of the context that enable the development of a process, and setting as the primarily psychoanalytic elements within the analyst's mind, necessary for establishing an analysing situation where a process should take place. The author emphasizes that the characteristics of both also define the outline of the process, while discussing attributes that would aid in its development. The author proposes the creation of an imaginary model regarding possible invariants in psychoanalytic theories and theories of technique with the intention of deepening the understanding of the relationship between frame, setting and process. The author concludes with a reflection on the effect of implicit theories on the construction of frame and setting.

The correlation between sadomasochists' experience and their sadomasochistic behaviors and fantasies: A qualitative analysis of interviews

Lacking a comprehensive understanding of sadomasochism makes difficulties in judicial dispositions, clinical interventions, and mental health services. This study explores the correlation between sadomasochists' growth experience and their sadomasochistic behaviors and fantasies. We interviewed 51 sadomasochists from a Chinese subcultural website, coded and analyzed the interview records, conducted correlation and cluster analyses on the reference points of the nodes of impressive experience and sadomasochistic behaviors and fantasies, and constructed the model of Experience-Behaviors and Fantasies. We found that sadomasochists' typical impressive experiences are family parenting and sexual experience; sadomasochistic behaviors and fantasies can be classified into five categories: spirit, punishment, sex, canine, and excretion; and sadomasochistic behaviors and fantasies are partially correlated with sadomasochists' impressive experiences, indicating psychoanalytic theory is the leading theory for the driving processes of sadomasochism, while behaviorist and Gestalt theories also contribute.

The aesthetic and affective matrix of pre-reflective sensemaking at the origins of the relationship between subject and world: A dialogue between Kant's Third Critique and psychoanalysis

The authors discuss the relevance of aesthetic and affective experience at the heart of the human being's capability to relate to the world and to found relations of sense. Faced with anguish that the world can be meaningless and with fear of uncertainty/chaos, trust and hope are needed for the world to be a hospitable place for existence. Such experience is aesthetic, sensitive and affective before being rational, reflective and deliberative. Through a dialogue between Kant, Winnicott and Bion, it is shown how foundation of trust is based on two essential aspects: (1) The illusion that reality was created to allow us to live in it (namely, the fictionality is a prerequisite for each possible development of psyche) and (2) this illusion is not generated by a solipsistic activity of the human mind; rather, it is made possible starting from the primordial relationship with the other, by containing anguish, nourishing trust and hope, and supporting psychic development and elaboration of progressive forms of symbolisation. The authors discuss how these points have a profound aesthetic implication through deepening the reflection on the ontogenetic development of the psyche, the complex intertwining between primary and secondary processes, and clinical implications.

Gratitude, freedom and refusal

This paper is an exploration of gratitude as a fundamental concept in psychoanalysis. Melanie Klein's classic article "Envy and Gratitude" (1957) named gratitude at one pole on an axis of human suffering and flourishing, but with a few notable exceptions, the article stimulated research into envy. This paper explores the historical and philosophical traditions that have, to some extent unconsciously, influenced our contemporary understandings of gratitude. The paper also works to explore the social and ethical meanings of gratitude as well as gratitude's psychoanalytic significance. The aim is to uncover the overall psychic significance of gratitude and its place in human flourishing.

Psychoanalytic Contributions to Psychodynamic Psychiatry and Psychotherapy: Erik Erikson's Psychosocial Developmental Theory

Erik Erikson gives us a comprehensive psychosocial schema encompassing the life cycle from birth to death. In elucidating key issues at each life stage-the epigenetic crises-he defines important parameters of development that distinguish between the normative and the pathologic. Individuals at any developmental stage can be evaluated with respect to these fundamental milestones.

Trauma: open concept

This paper presents and discusses two sets of theories concerning trauma. The first involves a contemporary social theory of "cultural trauma" and the second refers to psychoanalytic theories on psychic trauma. We argue that these two groups of theories have some relevant elements in common, despite social theorists' critique of psychoanalytic understanding on the matter. In our view, the most important meeting points between these groups of theories concern (a) the possibility to think that trauma is not welded to events but has a formation process, one of attribution of meaning, (b) that this process has a temporality of its own, and (c) that the environment (the objects, actors, and agents that compose it) has a fundamental and determinant role in trauma formation. Further, we suggest that trauma is still an open concept in psychoanalysis.

"Masked dissociation": the many faces of technology

After briefly explaining the concepts of dissociation and repression and discussing the new interest that the concept of dissociation has acquired within the actual psychoanalytic panorama, the author explains the concept of a dissociative continuum and presents Peter Goldberg's theory on somatic dissociation. Starting from this model, she proposes an interpretation of the use of technology, and especially of the internet, as a dissociative modality that helps separate the mind from the body, one that allows the maintenance of personal security-a concept dear to Sullivan-through physical distance. The implications of this point of view are discussed.

Was It Just a Dream? Aging and Dreaming the Psychoanalytic Process

By revisiting the last years of a long psychoanalytic treatment of a female patient, a psychoanalyst reflects on her own development as a clinician and on the changes in her experience of psychoanalytic generativity. An increasing ability to understand patient's shifts between creativity and destructiveness brings about a different understanding of the process of mourning, while the shared aging of the analytic dyad highlights the difficulty of ending an analysis that has become a way of life.

Must the Reality of Death Be Unspeakable?

Attention to the manifestations of death anxiety in the clinical context is often absent in the discourse of psychoanalytic training. This exchange addresses some of the causes of such an absence: a fraught relation between privacy and secrecy, primacy of psychic reality and interpretation, and cultural underpinnings of sanitization of death.

The outsider phenomenon and the need to belong

The outsider phenomenon is an existential pathology interrelated with the need to belong. It is a group related experience that has developmental foundations. W. R. D. Fairbairn (1952), was one of the first psychoanalysts who systematically challenged Freudian theory, and located the human experience within social relationships. Fairbairn (1935) suggested that the family is the first social group, leading to affiliations with important groups external to the family. This paper extrapolates from Fairbairn's ideas about schizoid character, which is an interpersonal experience, to group experiences in a family and with identity groups. Fairbairn's notions about the unavoidable activation of schizoid processes may help us understand what makes the outsider experience so pervasive.

Engaging with the unknown: How Judaism enabled Freud's psychological discoveries

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893-1910. Thus, for example, Bakan's well-known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the "Dream Segment" of the Talmud-along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word-centered interpretive methods-used for revealing an invisible God-to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.

On Identity and the Political in Psychoanalysis

Weaving subjective musings with theoretical speculation, this paper explores various themes on the question of identity. I consider identity as identification with a social location, where that social location is a function of groups. As such, identity is inherently contingent, a relational affair, a soft assembly. Though not a particularly psychoanalytic concept, identity is currently being tasked with considerable work in psychoanalysis: functioning as a hinge between the dual registers of the personal and social unconscious. Like any symptom, the term identity both obscures and indexes, signaling the urgent need for a radical revision of theory. The more we use the contingency of identity-how we find ourselves identified (by others as much as by ourselves) in this place and time, whatever this might be-rather than its fixity, thought to transcend place and time, the more that the concept of identity can be used in a specifically psychoanalytic way to help us explore the terrain of the political, which I distinguish from the terrain of politics proper. These ideas are employed to consider the current moment in psychoanalytic organizational life, which takes place under the sign of a fundamental paradigm shift (that is to say: catastrophic change).

To Feel in My Flesh: Receptivity, Resonance, Representation, and The Beta Screen

When we are confronted with the challenge of trying to fully convey or describe something about human life and emotional experience, we find ourselves up against the very limitations of language. This problem becomes especially relevant as we attempt to expand psychoanalytic theory so as to enable us to "approach a mental life unmapped by the theories elaborated for the understanding of neurosis" (Bion1962, p. 37). This paper seeks to aid in that expansion by revisiting Bion's early writings about the beta screen, extending his conclusions about communication from the psychotic part of the mind to the broad area of the unrepresented (the unstructured unconscious), suggesting that there is often a potentially communicative meaning, a mute plea for intersubjective regulatory assistance (alpha function), embedded in the unconscious evocation of emotions in the object and that this cry for help may be encrypted in even the most seemingly destructive, resistant and oppositional patients.

Desexualization: An interesting problem in The Ego and the Id

The sudden appearance of the term "desexualization" in The Ego and the Id is considered as a marker of the subtle, almost unnoticeable changes that occurred in Freud's thinking after 1920. The strict dichotomy between life and death drives posed a series of new problems that force Freud to invoke a "desexualized libido" in order to restore some fluidity in the psychic apparatus. But the mechanism of desexualization was difficult to describe and Freud seems to resort to a circular explanation. In the end, the restored dialectics between Eros and the death drive, thanks to desexualization, force Freud to invoke a split in the ego itself.

Psychoanalytic Contributions to Psychodynamic Psychiatry: Freud's Anxiety Theory

In many academic centers a generation of psychiatrists has undergone training with little or no exposure to Freud's contributions to our profession. Our profession is diminished if we ignore Freud's remarkable insights into the human psyche. Not only does Freud give us a comprehensive theory of human nature-of our mental life and its psychopathology-his concepts are foundational to dynamic psychiatry and its psychotherapeutic application. This article describes one of his core concepts: Freud's theory of anxiety.

ON GROTSTEIN'S 'TRUTH' IN BION'S THEORY OF 'O'

In this thought-provoking exploration, the author examines Grotstein's seminal work, "The Seventh Servant: The Implications of a Truth Drive in Bion's Theory of 'O'" (2004), and its relevance to the psychoanalytic concepts of truth and lies. Drawing on Bion's K-link and Klein's epistemophilia, the paper argues that Grotstein's concept of a "truth drive" is part of a transformative paradigmatic shift in psychoanalysis, emphasizing a focus on ontology and the process of being with the analysand. The commitment to truth in psychoanalytic practice demands ongoing examination, open-mindedness, and a willingness to embrace bodily sensations, proto-emotions, and new thoughts. Grotstein proposes that the truth drive is a universal human force that compels individuals towards emotional growth and explains why analysands can accept the analyst's interpretation of painful psychical realities. The intersection between curiosity and evolving 'O' exceeds epistemophilia, bridging knowledge and the unknown for optimal truth-seeking. The paper briefly explores the connections between Heidegger's "Dasein," "Aletheia," and Foucault's "Parrhesia," further supporting Grotstein's discovery. Additionally, it addresses the challenge of distinguishing healthy truth pursuit from pathological manifestations and presents a captivating clinical vignette illustrating Grotstein's response to this question. Finally, the paper delves into Bion's puzzling observation that all thoughts as ordinarily known are lies, augmenting the notion of universal emotional truth and its complexities in the clinical context.

'A Home to the Lie': The Contemporary (Per)version of Truth

This paper explores the contemporary trend towards relativization and perversion of truth increasingly prominent in American culture, which, in Bion's terminology (1970), has become an ever more hospitable "home to the lie." The anti-COVID vaccine movement emerging in the United States in 2021, and its related network of conspiracy theories, is presented as an example. To make sense of these phenomena the author presents clinical vignettes illustrating (1) Bion's (1970) notions of catastrophic change, the lie/thinker relation, and the messianic idea; (2) Freud's (1921) thinking on group leaders; and (3) Matte-Blanco's (1975) bi-logical theory of mind. According to Bion, the lie is mobilized to avoid the psychological upheaval associated with catastrophic change. The author suggests that developments in American life experienced as threatening catastrophic change provide a hospitable environment for the lie, making the recognition of truth more elusive. In line with Matte-Blanco's bi-logical theory, the author suggests that creation of opportunities for dialogue giving weight to both conscious and unconscious ways of thinking is necessary for re-establishing a culture of truth.

The significance of the ego in "The Ego and the Id" and its unfulfilled promise

It is not well known that The Ego and the Id, where Freud presented his second model of the mind, and introduced a new role for the Ego, was ignored by many of the major theorists that followed. I will attempt to demonstrate the importance of this new view of the ego for clinical psychoanalysis, and what has been lost by its being ignored.

The Reflexive Function of Psychoanalytic Interpretation

The act of interpretation in psychoanalysis has a distinct character due to the discursive structure of the psychoanalytic setting. The discourse that issues from the interplay of the fundamental rule and evenly suspended attention is a reflection on reflection. The result is that interpretation instead of being a device for inquiry is itself the object of inquiry. Psychoanalysis does not use interpretation. It is about interpretation itself. This perspective sheds a certain light on longstanding questions about the form and effects of psychoanalytic interpretation.

The Ego and the Id: Concepts and developments

In this note I have limited myself to describing some convergent and divergent developments arising from the innovative concepts present in The Ego and the Id. It could be argued that a part of the psychoanalytic movement wished to emphasize the function of the Ego (Anna Freud, Hartmann, Rapaport), while another part (Melanie Klein and her followers) delved into the dynamics of the Superego and the Id in primitive and pathological states of mind. I will examine three themes presents in The Ego and the Id: the assertion that a part of the Ego is unconscious; the idea that the death drive becomes part of the dynamics of melancholia and its Superego; the concept of fusion and defusion of the life and death instinct. Freud's writing represents a forge of new ideas that have made psychoanalysis ever more creative and capable of understanding the complexity and mysteriousness of the human mind.

On Bion's Concept of Truth in an Extra-Moral Sense

The paper explores the concept of truth in Bion's theory and in the post-Bionian context of the analytic field. Truth is addressed on three levels: epistemological, metapsychological, and clinical. Bion criticizes positivism in psychoanalysis, and the same vertex when it appears in psychoanalysis itself, stating that the search for truth at all costs is similar to the arrogance and stupidity of the psychotic part of the personality. He revolutionizes the analytic concept of truth by orienting it to the function of the emotional linking between analyst and patient rather than to content. Post-Bionian analytic theory further develops these concepts. In a field or radically intersubjective perspective, the author emphasizes the shift from an "I/you" perspective to a "we" perspective. The treatment is less about the abstract search for supposed truths and more about the truth being expressed in the process of emotional and affective attunement.

Social Justice Activism as Interpretation in a Loewaldian World

At a time when many questions are arising about the nexus between psychoanalysis and social justice, the writings of Hans Loewald open an avenue for broadened conceptualizations of psychoanalytic activity and the role of interpretation within it. The pursuit of social justice, it is argued, is integral to psychoanalytic ethics, and the relation between activists and society can be formulated in Loewaldian terms. Using Loewald, and considering case examples from social justice informed advocacy, direct action, and protest speech in AIDS activism, social justice activism can be understood as a spontaneously emergent psychoanalytic interpretation delivered by activists to their social surround, effectively accomplishing multiple forms of therapeutic action. The therapeutic action includes a working through in two phases of the negative social transference, a concept proposed here to elaborate a mechanism for the transformation, through the interpretive aspects of activism, of psychic material directed toward marginalized subjects and those expressing marginalized subjective positions. Resistance to social justice activism is examined using the forms of resistance identified by Freud.

What might be in so close that as psychoanalysts we miss it?

What if the author were to position herself as a liar? Not of conscious lying, but an ignorance of what is so close to our collective noses that as psychoanalysts we miss it. Drawing on Harari's (2011) description of liberal ideology, the author suggests that our contemporary psychoanalytic focus on feelings, countertransference, and intuition is more determined by our cultural era than generally recognized. It is suggested that prevailing ideology may at times serve a defensive function. The author discusses a 1970s clinical seminar in which Bion observes that the presenting analyst's attention to feelings is "excusing" the patient (and himself). A second example, from Bion's Cogitations (1991), underscores the complexity of being sensitive to a patient's feelings without gratifying narcissistic demands. A final example is taken from the author's work in which there was a pressure to allow the patient's infantile feelings to determine the analysis. It was subsequently recognized that neither the patient's feelings nor the analyst's understanding were the site of authority in the analysis. Rather, authority lies in the analytic process itself.

Weaving deceptive webs and untangling emotional truths

This paper explores how the allure of magical thinking and groupthink contrasts with intuition of emotional truth. Since truth can terrify, the author suggests that a longer learning curve is needed to apprehend what Bion (1970a) called the "evolving O" of the analytic session. Traumatized patients are described as dream weavers who spin webs of partial truths and lies around their true selves. For the analyst, untangling these webs involves what Bion (1970b) calls an "act of faith." Clinical material is presented to show how groupthink and other concretions of thought can, under favorable circumstances, be transformed on the wings of psychic truth. Alternatively, uncontained violent emotions can become calcified, creating a carapace over the chrysalis of the patient's true self. The author concludes that the analyst's desire for a particular treatment outcome can unwittingly lead to the formation of an adhesive web where healthy analytic culture becomes a cult. Paradoxically, it is only when there is equal attention to emotional truth and lies that a trajectory of growth is likely to evolve.

Between The Real And The Imaginary: Truth And Lies In The Psychoanalytic Encounter

When reality is too much to bear, bodymind unity can fracture, creating self-deceptions, distortions, and disguises of emotional experience that amount to unconscious lies. Without clarity regarding what is real and what is imaginary, emotional truth is difficult to discern. Lies disrupt the development of a subjective sense of self, making it difficult to trust sensations, emotions, or thoughts. In the absence of this trust, a patient may form a delusion that they do not exist. Working psychoanalytically with patients traumatized in infancy and early childhood requires the analyst to experience a somatic link between herself and the patient, thereby enabling a process that was inhibited and, in some cases, nearly aborted to resume functioning. Clinical material is presented illustrating a negative hallucination of not existing following an emotional experience that could not be borne as well as bodymind dissociation that separated the patient's psychic pain from her childhood narrative. The author concludes that these methods of coping with trauma prevent the grieving necessary for truth to become bearable and the mind to grow.

Interpreting Interpretation

Interpretation of the latent meaning of manifest content is the core of the traditional approach to psychoanalytic treatment. The main purpose of such interpretation is to enhance the patient's self-knowledge, in particular his or her awareness of unconscious wishes and their embeddedness in inner conflicts. An assumption of classical psychoanalysis is that veridical interpretations-as Freud put it, interpretations that tally with what is real in the patient-will be especially effective therapeutically. These basic assumptions have been called into question, as reflected in such concepts as "narrative truth" and the overriding importance of the patient's "assured conviction" regarding interpretations. Also called into question is the therapeutic value of "deep" interpretations intended to uncover repressed impulses. To an important extent, these have been replaced by interpretations of defensive processes just below the surface of consciousness, and interpretations that make connections among different experiences, both of which are intended to help the patient understand how his or her mind works. There is also an increased emphasis on nonsemantic aspects of interpretation, as well as some degree of skepticism toward the therapeutic value of interpretation itself, along with an increased emphasis on the implicit interpretive aspects of the therapeutic relationship. Finally, representative research is presented on the relation between transference interpretation and therapeutic outcome.

Introduction to Jacques Lacan "Some Reflections on the Ego"

This is a brief introduction to Jacques Lacan's paper "Some Reflections on the Ego" which summarizes his main ideas.

Development of the internal family systems model: Honoring contributions from family systems therapies

We describe Richard Schwartz's development of the Internal Family Systems model (IFS) from his position as a Structural/Strategic family therapist. Four decades ago, Schwartz struggled to help clients who exhibited serious risk of harm to self and others. Through a process of inquiry, he began to work with the positive intentions behind his most challenging clients' harmful thoughts and behaviors. He applied foundational ideas from family systems thinking to patterns of internal experiences. As he experimented with ways of applying these ideas, he created an approach to healing. We summarize the IFS model delineating ways a range of family systems theory and practice inform its development and contribute to its best practice. Our purposes are to inform IFS practitioners who are not trained in foundational family systems models as well as to acknowledge the significant contributions family therapy theories made in the development and best practice of the IFS model.

The poisoned father: Jane Campion's The Power of the Dog and the unexpected relevance of Lacan to psychiatric practice

OBJECTIVE

Lacan is often deemed an obscure theorist with little clinical application. However, in film studies his psychoanalytic theory has been highly influential. This paper is part of a series of articles published in this journal accompanying a psychiatry registrar teaching programme on film and psychodynamic concepts. It introduces the Lacanian ideas of the Symbolic, Imaginary and Real as they appear in Jane Campion's The Power of the Dog, and discusses their societal and clinical significance.

CONCLUSIONS

A Lacanian reading of Power of the Dog offers insights into 'toxic masculinity'. Furthermore, it demonstrates how clinical symptoms can represent an escape from socially mediated toxicities.

On looking into The Ego and the Id 100 years after its publication

Freud's publication of The Ego and the Id sparked a diverging set of psychoanalytic models - ego psychology, structural conflict theory, Kleinianism, object relations theories, Lacanianism, etc. - each of which attempted to deal with the clinical limitations of his first topography in regard to unconscious guilt, negative therapeutic reactions and primitive character organizations. This paper attempts to look back on these developments from the perspective of contemporary, post-Freudian psychoanalytic theories.

Identity or Identification? Why the Difference Between These Concepts Matters

This paper examines two major issues related to the concept of identity. The first of these concerns the place of this concept in psychoanalytic theory and practice, particularly taking note of its limited presence in the psychoanalytic literature of the British School of psychoanalysis. My argument is that the concept and phenomena of identification has been preferred to that of identity in the discourse of British Object Relations and considers why that might be the case. The second issue concerns the salience of the concept of identity in contemporary political and cultural debate, as this has come to denote differences of a socially-constructed kind such as those of race, gender, ethnicity, and religion. In this context, the idea of identity has become an important point of reference in much recent psychoanalytic thinking. The significance of this development will be considered in its relevance for psychoanalytic and wider social practices.

Identity and Community: Erikson Reconsidered

In this paper, I present a new reading of Erik Erikson's theory of epigenetic stages of development, with particular attention to the concept of identity. I show that Erikson's psychosocial approach requires close attention to the role of the community in the formation of individual identity and to the importance of the stage of generativity as an often overlooked component in understanding both identity and the whole Eriksonian life cycle.

Karl Abraham, The Origins of Projective Identification and The Day of Atonement

Karl Abraham, one of Melanie Klein's analysts, undoubtedly influenced Klein in her clinical and theoretical thinking. Abraham was arguably the first analyst to focus on character, as well as the relationship between bodily experience and object relationships-central to the concept of projective identification. His writing on mourning (like Klein's, intensely personal) described identificatory processes with the lost object. In a lesser known essay, Abraham applied some of these ideas to the Jewish Day of Atonement, Yom Kippur. Through examination of this lesser known paper, this article describes how Abraham initiated ideas around the concept of projective identification, and then extends Abraham's early ideas to a more contemporary understanding of the concept. This extension represents a contemporary elaboration of a psychoanalytic contribution to a study of ritual, which was of great interest to many early psychoanalysts-among them, Abraham.

On the Role of Speech In Psychoanalysis: Revisiting Lacan's "Function and Field"

A number of underutilized concepts in Lacan's "Function and Field of Language and Speech in Psychoanalysis" are examined with an eye to rendering them accessible and practicable to analysts from outside the Lacanian tradition. The concepts of empty and full speech are discussed, along with the notions of the subject of the unconscious, and speaking as itself a mode of intersubjectivity. Attention is afforded the future-oriented mode of psychic temporality that Lacan argues pertains to psychoanalytic practice (that of the future anterior tense, the standpoint from which analysands situate themselves in respect of what they "will have been"). These concepts are then linked to technical initiatives-such as punctuation (the "editorial" role the analyst plays in reference to the analysand's speech) and scansion (the use of suspension, interruption, or cutting to highlight facets of that speech). These techniques can be read as extensions of Freud's fundamental rule of free association insofar as they aim to disrupt defensive ego narratives, engage unconscious processes, and draw analysands' attention, in a potentially transformative manner, to their speech and what it does.

The Most Hysterical Psychoanalyst

This paper is an investigation into the prominence of hysteria in Lacan's work and the enduring significance of the diagnosis for contemporary practice. Beginning with Lacan's theory of neurosis, the importance of language, and symbolic functions, we will begin to understand why the hysterical symptom is the symptomatic structure par excellence. Lacan lauds hysteria as the neurosis in direct dialogue with a given historical moment, teaching the psychoanalyst where we are in the unfolding struggle between neurosis and civilization. He returned to the case of Dora throughout his twenty-eight years of teaching to refine his work. He even saw psychoanalysis as the progressive "hystericization" of the patient and depicted himself as an hysteric walking around on a stage, not knowing what he was saying, while attempting to teach the psychoanalysts. Lacan's reading of Dora seems to mark important shifts in his own life, from his beginning to write as a psychoanalyst, to being thrown out of the IPA, to struggling with his own school and the ensuing political eruptions in France in 1968. By tracking his elaboration of Dora we can witness the evolution of Lacan's work and how he uniquely positions the analyst in the transference.

Treating Psychosis Today: A Lacanian Take

This paper examines the principal ideas from Jacques Lacan's psychoanalytic theory of psychosis. According to Lacan's theory in the 1950s, the central organizing element of symbolically organized mental life, the Name-of-the-Father, is missing in psychosis. That theory changes with later conceptual developments in Lacan's work that focus on the incompleteness of symbolic functioning. This connects with how, in his works from the late 1960s and the 1970s, Lacan embraces the idea of a fundamental non-rapport and symbolic non-existence at the basis of mental life. In a second step, the paper explores what the Lacanian model of psychosis implies with regard to ethical positioning, addressing the unconscious, handling transference, and crisis and stability in psychosis. A clinical case discussion focuses on a yearlong therapeutic trajectory with a young man with Down's syndrome who suffered from psychotic experiences.

Anxiety, Desire, and the Object a: Lacan on Lucia Tower's "Countertransference"

Lacan's seminars are a treasure trove of innovative psychoanalytic explorations. In Seminar X, Anxiety, he takes up this Freudian theme and explores a number of interrelated ideas: castration, the difference between the sexes, two different forms of acting out, and what he terms his only original theoretical contribution: the object a and its "various incidences." The object a is described here in detail, especially in relation to Lacan's argument that analysts who are women have a freer relationship to their desire and the countertransferences it spawns than do men. Lacan discussed Lucia Tower's classic paper, "Countertransference," in light of these notions. This essay is a close reading of Lacan's close reading of Tower, whose account, he says, must be approached in all its "innocence and freshness."

America's Lacan AprÈs Coup

Lacan's effect in America was dramatic but limited following his 1975 visit. His polemic with ego psychology in Écrits radically changed the way literary critics, notably feminist critics, thought about psychoanalysis, while in those same years-the 1970s and 1980s-American psychoanalysts, taken up with their own reactions to ego psychology, paid him little attention. Yet après coup, looking back at that period, Lacan can be counted among those who contributed importantly to a major shift in our conception of psychoanalytic process: our contemporary sense of acts of reading-including clinical listening-as acts in themselves, rather than as steps toward the interpretive determination of hidden meaning. In acts of reading inspired by Lacan, feminist critics helped free Freud's theory of disavowal from its origins in the male anxieties of the castration complex. Speaking as the disavowed "others" of psychoanalysis, Lacan's feminist readers also went beyond him in moving psychoanalysis toward acknowledgment of questions of social and historical reality, including its own. Regarding this evolution, it can be speculated that hidden behind the bitterness of the split in the 1950s and 1960s between Lacan and the once European, now American ego psychologists can be found an unconscious agreement. On both sides of the Atlantic, psychoanalysis had had its reasons, if different reasons, to disavow for years the ways it was implicated in the unspeakable trauma of recent European history.