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The author discusses the analysis of a woman with night terror, a condition rarely seen in adults. The analysis revealed the pathogenicity of splitting mechanisms which had developed under the influence of an overstimulating environment and exposure to the primal scene, followed by the separation and divorce of the patient's parents.
The author criticizes Chasseguet-Smirgel's generalized negative conception of utopia. He points out the constructive and progressive aspects of utopia.
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The analysis of a woman, born of an unmarried mother, is presented. Her mental representation of the fantasized father was derived partly from her own wishes and fears, partly from what she was told by her mother, and partly from what she discovered through her own observations and enquiries. The revival in the transference of the split-off parts of her self and of the related bipolarity in her representation of the absent father, the search for their origin in her childhood, the discussion of their operation in her present and past relationships, and the working through of her resistances to change, enabled her to integrate the split-off parts of her self, and to maintain stable relationships. The child's need to internalize a father, whether or not the latter exists in reality, raises the question whether human offspring have an innate propensity to relate to a father, or a father introject, even when the latter is derived from fantasy alone.
The conceptualization of shame as an emergent affect in the clinical situation gains clarity by linking it to unconscious fantasies. The author suggests that shame appears when an individual fails in his efforts to obtain from another person, in reality or in imagined scenes, an expected similar affect or a complementary message, or both. A self-evaluation emerges of being undeserving of the desired response. In this respect shame is related to the narcissistic component of any experience or fantasy, be it pre-oedipal, oedipal, or post-oedipal. In cases where there is a pathological predisposition to shame, the predisposition is linked to unconscious fantasies portraying the individual as the desiring and frustrated subject of an unresponded to affective message. After its formation the unconscious fantasy itself, and all its unrepressed derivatives, become a source of shame. A clinical example illustrates these points.
The subjective narrative employed by the little girl to account for her femininity draws on her primary sense of femaleness, as well as on any secondary elaborations. The secondary nature of femininity is highlighted by the Freudian view wherein femininity is thought to be achieved through changes in libidinal aims and objects. The primary nature of femininity is highlighted by current views elaborating on ego development. An examination of the subjective role of the phallus in a number of clinical reports reveals that envy of the penis may represent the intersection of several associative chains. For example, the girl's castration reaction could result from a condensation of the libidinal theme of not having a penis as Freud argued. However, Freud's reliance on the phallus as a metaphoric representation of instinctual vicissitudes is not an end point. In addition to Freud's elaborations of the phallic theme, the desire to possess the penis may represent the girl's associations to contiguous events. That is, through the process of displacement, the phallus also functions as a metonymic symbol. To fully appreciate penis envy, both the metaphoric and metonymic meanings assigned to femininity must be analysed.
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This paper examines, in a detailed and comprehensive fashion, the unconscious motivations of the main protagonists of Sophocles' Antigone and the play's general structure as a psychoanalytically coherent whole. This examination helps to foster an understanding of the conceptual place of Antigone within the Oedipus Trilogy, its relationship to Oedipus Rex, and the complementary character of these two tragedies.
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The mental representation of the body--that is, the body image--is a basic element of the person's relationship to himself as well as to reality. From a developmental point of view the body image only becomes finally integrated to form the basis of the person's sexual and gender identity at the end of adolescence. This final body image can contain distortions compared to the person's real body (as viewed by others) and thus can represent a break with some aspects of external reality. In this paper I use material from the analyses of two patients, one adult and one adolescent, to show the compelling quality of the need to maintain a specific body image, and how it becomes related to their sexuality. I also discuss how, when the body image is one that is distorted, it forms a psychotic core to the personality in that it must affect the person's relationship to external reality.
This paper interprets the myth of Athena and Arachne, as told by Ovid, as a metaphor for mother-daughter conflict. It discusses pre-oedipal and oedipal aspects of the myth with particular focus on creative challenge and artistic competition. A fragment of a clinical case in which the transference exhibited dynamics inherent in the myth is presented. It is proposed that the analyst's knowledge of myth can be helpful in understanding transference manifestations. Finally, Velazquez's Las Meninas is discussed in the light of the myth, which is the subject of the small painting on the back wall above and to the left of the mirror. The author argues that, just as myth can elucidate psychoanalysis, so psychoanalysis can elucidate myth and its inclusion in an artist's iconography.
Object-relations theories share a number of core assumptions that require reconsideration in the light of empirical data. These include the assumptions that (1) a continuum of development is isomorphic with a continuum of pathology, (2) the origin of severe character pathology lies in the pre-oedipal period, (3) certain features of borderline object relations (such as splitting and narcissism) are transcended normatively by the oedipal period, (4) 'object relations' is a unitary phenomenon or developmental line, (5) object-relational stages are culturally invariant, and (6) clinical data from pathological adults are necessary and largely sufficient for constructing and evaluating theories of object relations. Empirical research has begun to clarify the nature of borderline object relations as well as the development of normal and pathological object-relational functioning. Available data suggest a revised working model of the nature, development and pathology of object relations.
The authors compared delusions of male schizophrenics (56 cases) with those of female schizophrenics (41 cases) on the following points: 1) characteristics of objects of delusions, i) existence of the central object, ii) their description on this central object, iii) sex of this central object, 2) existence of the erotic-heterosexual delusion, 3) existence of the descent delusion, 4) existence of the sexual cenestopathy, and found that both sexes have many more male objects in their delusions than female objects, and that more women than men have delusions about acquaintances, erotic-heterosexual delusions, and sexual cenestopathy, while more men than women have delusions about distant or abstract objects. Comparing these findings with those of the other authors, the authors discuss them from clinical, psychopathological and psychodynamic perspectives.
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