Oedipism: bilateral self-enucleation.
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This paper explores how idealized notions of "the beloved" constrain views of love and impede efforts to build satisfying relationships. The author begins by looking at psychoanalytic depictions of love. The effect of culture on beliefs about love is considered, exploring how cultural prescriptions, ideology, and group pressure (including psychoanalytic depictions of mature love) constrain and define views and values. Case vignettes and an example from literature illustrate ways in which cultural prescriptions obfuscate individual needs and impede self-definition, thereby interfering with real intimacy and satisfaction in love relationships.
This article summarizes Balint's thoughts on the fundamental problems of psychoanalytic technique and their links with libidinal development as conceived by him.
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The article derives from the experience of a double self or double reality. The abysses are often those of contradictory values and ideals, and with that opposite contents of shame or guilt, or the conflict between the sense of a deep inner hell that often is unspeakable and unnamable and that of a hollow and empty appearance. Absoluteness of judgment and its correlate, soulblindness toward the other, are the opposite to the empathy into the inner reality of the other. Soulblindness by the others creates massive shame in us. These dynamics are presented in a detailed case study.
A man experienced shame for the first time during the termination phase of a 6-year analysis. He asked: "Is there such a thing as happy shame?" The experience followed the transformation of a negative maternal transference into an affectionate one. However, in a moment of rage, he insulted the analyst and felt greatly ashamed. Yet, it was a "happy shame." This shame signaled the ability to tolerate painful oedipal failure and to integrate newly acquired self-evaluations into his sense of self in the presence of the analyst as a transferentially respectful and attentive maternal object.
The definition of oedipal shame, dramatized in Sophocles' tragedy, is the painful affect resulting from accepting the reality of one's origins. A clinical example focusing on shame arising from adoption links oedipal shame to the theme of rejection. Furthermore, in adolescence the revival of the oedipal conflict may reactivate oedipal shame in which unconscious idealized fantasies of personal perfection and the object carried over from childhood have to be renegotiated. This process, illustrated by two clinical vignettes, may reveal entrenched masochistic defenses. An examination of a final scene from a film underscores the significance of oedipal shame in clinical practice.
This article uses a developmental perspective to look at the effects of immigration on the young child. Factors influencing the way in which the immigrant family negotiates the ongoing process of settling into the new country are considered. It is argued that the ability of parents to provide an adequate holding environment to protect the young child from too much loss or dislocation is probably the most critical factor in determining whether the child's internal world will be enriched or impoverished by the immigration experience. It is emphasized that immigration is an ongoing process for the entire family. Some clinical material is presented to illustrate how the child's engagement in the process of separation-individuation both shapes and is shaped by, the immigration experience.
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