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The historical and cultural spectra of homosexuality and their relationship to the fear of being a lesbian.

The cultural spectra of homosexuality are briefly traced in Western and Eastern cultures. Special emphasis is placed on homosexuality in the male, which was a capital offense in the British Navy from 1700 to the early part of the nineteenth century when psychological and medical factors came to be considered of importance. In the American colonies the attitude toward male homosexuality and lesbianism is stated in a clear record of the views of Thomas Jefferson, who proposed in 1779 that "whoever shall be guilty of rape, polygamy or sodomy shall be punished if a man by castration, if a women by cutting through the cartilage of her nose a hole one-half inch in diameter at the least." The growing importance of Freudian theory led to research into child development and the stresses of entering the Oedipal period. Thanks to the insight of female psychoanalysts, Freud's original views were modified to patterns of boys and girls, and the relationship of these differences to the complex systems which may have produced homosexuality in may instances in both sexes. A thesis by Diane M. Greene entitled "Women Loving Women" is reviewed with special reference to the way women adapt to being in the world as lesbians. Prompted by what Bieber and Bieber wrote concerning the use of homosexual themes in males in solving problems related to achievement, e.g., creative success, salary increases, parenting, and drawing on psychoanalytic data, it is considered likely that women exercise similar mechanisms in solving analogous problems. It follows then that a few days delivery, a women could begin to doubt that she could handle this success-the need to mother. This could lead her to doubt her femininity, utilizing the same (hidden) homosexual mechanisms of problem solving in the male. An awareness of this process may assist the physician in management and therapy. Woods' paradigm for the male: I am a failure leads to I am castrated leads to I am not a man leads to I am like a women leads to I am homosexual. For the female, Mayberger and Abramson propose: I am a mother leads to I am successful leads to I cannot handle success because I lack the need to mother my infant lead to I am not a real women, I am like a man leads to I am homosexual.

Anxiety↗

Hair pulling (trichotillomania).

Based on the findings in this case and common elements reported in other articles on trichotillomania, there seems to be evidence that the "irresistible urge" to pull out the hair has its beginnings in the early years of a child's life. The nature of the parent-child relationships appears to be especially important in establishing psychological antecedents for the later development of trichotillomania. Specifically, the trichotillomanic's mother sets the stage for the emergence of this symptom by extending the child's dependence upon her as the primary need-gratifier beyond early childhood into latency, adolescence, and adulthood. As a result the child is not gradually propelled to participate in newer and more complex learning experiences that ultimately lead to a sense of mastery and independent functioning in the environment. Important developmental stimuli are not presented at the appropriate times and the child is not exposed to certain types of interactions at the optimal times so that some very important ego functions do not develop, or develop minimally, or in a distorted manner. Simply, the mother cannot "let go" of her child, apparently deriving gratification of her own needs through infantilization of the child; as a result the child develops a limited or illusory sense of self sufficiency. Continuation of such an unhealthy symbiotic relationship, however, is found in many forms of psychopathology and the fact that it also underlies trichotillomania may partially account for hair pulling as a symptom associated with such a wide range of nosological categories. It is the main contention of this study, however, that the quality of the parent-child relationships impairs the ego development and causes failure of the trichotillomanic patient to establish object constancy. Without the establishment of object constancy an individual requires visible evidence that the object/person capable of gratifying basic security needs is present or available. In trichotillomania the hair seems to symbolize the need-gratifying object/person who is lost when the hair is pulled out and, more importantly, regained when it is eaten or restored. It appears to be this latter component of trichotillomania, i.e., reincorporation of the need-gratifying object/person, which reassures the patient that infantile needs can be gratified and security can be reestablished. Unfortunately, the trichotillomanic is driven to repeatedly and compulsively remove hair so that it can be regained temporarily since object constancy is never really established.

Adult↗

Some dynamics of male chauvinism.

Male chauvinism was studied in the psychoanalytic therapy of 11 men. It refers to the maintenance of fixed beliefs and attitudes of male superiority, associated with overt or covert depreciation of women. Challenging chauvinist attitudes often results in anxiety or other symptoms. It is frequently not investigated in psychotherapy because it is ego-syntonic, parallels cultural attitudes, and because therapists often share similar bias or neurotic conflict. Chauvinism was found to represent an attempt to ward off anxiety and shame arising from one or more of four prime sources: unresolved infantile strivings and regressive wishes, hostile envy of women, oedipal anxiety, and power and dependency conflicts related to masculine self-esteem. Mothers were more important than fathers in the development of chauvinism, and resolution was sometimes associated with decompensation in wives.

Anxiety↗

Lou shoe's lament.

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Anxiety, Separation↗

"On my way here, I passed a man with a scab": understanding a case of severe obsessive-compulsive disorder.

The author describes the psychoanalysis of "John" to illustrate her view of the psychodynamic organization of obsessive-compulsive disorder. She begins with Freud's recognition of the patient's sadism and of the patient's terror of the oedipal situation, which led to the regression to the anal-erotic level of psychic organization. The author then calls upon ideas from contemporary British object relations theory to describe the damage to the objects and to the sense of self in the individual's inner world that occurs as a further defense when overwhelming danger is experienced. This integrated conceptualization is clearly illustrated in John's clinical material.

Adult↗

The Believer.

The author discusses the film The Believer (2001) as illustrative of ambivalence and conflict regarding aggression in the father-son relationship. The biblical story of Abraham and Isaac, a preoccupation of the film's protagonist, is explored in terms of its implications in considering oedipal rivalry themes. Filial conflict regarding the wish to surrender to the father is explored, as are conflicts regarding masculine and feminine identifications. The theme of Jewish self-hatred is discussed.

Aggression↗

Oedipus of Thebes: the myth and its other meanings.

Sigmund Freud used the Oedipus myth to represent a crucial part of sexual development. Careful attention to the details of the myth as related by Sophokles points the way to entirely different and fruitful understandings. Myth is seen as an external representation of man's inner life; omens and the gods are viewed in this context. We can then see Oedipus' suffering as inseparable from loss and growth. In his struggle and ambivalence, Oedipus represents that suffering and transcendence for all of us. The myth tells us of the responsibilty, the pain, and the courage which are necessary ingredients in all human growth.

Blindness↗

Object relations issues in the treatment of the preoedipal character.

It was through tolerance of Ms. D.'s infantile rage (i.e., rage against reality and its limits) that the analyst was able to open up a dialogue with the patient that could lead to a developmental mourning process. The same was true for the borderline character, Ms. A.! The interpersonal dialogue between analyst and analysand, which had both empathic and interpretive functions, allowed Ms. D. to reactivate her capacities for an intrapsychic dialectic gained during infancy. In her case, as well as in that of Ms. A., the initiation of an internal dialectic allowed for a mourning process to unfold. It is proposed that this internal dialectic is evidence of the existence of the psychic structure necessary to promote both mourning and the mutuality of interpersonal dialogue. The inability to mourn, generally seen in narcissistic and borderline characters, can be seen, therefore, not only as a failure in psychic structure formation, but also as a failure in psychic structure function that is due to intrapsychic defense.

Adult↗