The Faust legend seen in the light of an analytic case.
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Nostalgia is distinguished from homesickness from which it was originally derived, and from fantasy to which it is related. It is described as an affective-cognitive experience, usually involving memories of places in one's past. These memories are associated with a characteristic affective coloration described as "bittersweet". It is concluded that the locales remembered are displacements from objects whose representation was repressed. Nostalgia is a ubiquitous human experience that is evoked by particular stimuli under special circumstances and, while it is generally a normal occurrence, pathological forms occur. Among those discussed are: nostalgia as a substitute for mourning, as an attempted mastery through idealization and displacement of a painful past, as a resistance in analysis, and as a counterphobic mechanism. Nostalgia not only serves as a screen memory, but may also be said to operate as a screen affect.
The psychoanalytic references to embarrassment are reviewed. Embarrassment, in the literature, is seen largely as an affect involving exhibitionistic and scopophilic conflicts and defenses against these. A case in which embarrassment was prominent is discussed. Embarrassment in the patient was an ego response which implied an external object for its manifestation. It involved exhibitionistic and scopophilic conflicts and projective defenses, but also operated in ego-gratifying and adaptive ways. Her embarrassment was understood through the analysis of an initial embarrassing dream of nakedness and other dreams and associated material as the defensive out-grouth of repeated exposures to the primal scene. Embarrassment was a resistance to remembering in the analysis, and the primal-scene experiences were partially reconstructed. The analytic situation was, in many ways, a symbolic re-creation of the primal scene, including the patient's response of embarrassment. The development of embarrassment in the patient's childhood was furthered and confirmed by its being an identification with the attitudes of both parents. Finally, some reflections on embarrassment and shame in its various forms are set forth.
We have presented a developmental history and an account of the treatment of an eighteen-month-old boy who had a bamboo phobia. Conceptual problems concerning drive organization, the expression of drive derivatives, and object relations have been explored. The correlation of these with Mahler's separation-individuation theory has been considered. Analysis of the bamboo phobia revealed two castration themes. One related to projections onto the father, and another onto the mother and sister. Our case illustration highlights the important role of object-relations development in determining the level of psychosexual organization. It also demonstrates the difficulty in correlating level of psychosexual development with capacity for symptom formation. The importance of sexual and aggressive impulses in separation-individuation is emphasized. The bamboo phobia is seen as a symptom formed to deal with psychosexual conflicts that played a part in the rapprochement crisis. Tth role of fantasies and internal representations of objects, as well as the parents' actual behavior, is stressed--again, in relation to the influence of the drives.
The psychoanalysis of a case of an unusual perversion demonstrated the historical determinants of the ritual. Drive and defense, bisexual disposition, and identifications were represented. At the beginning of the analysis the patient appeared to have borderline character traits; but as the analysis unfolded, an oedipal situation was revealed and character development occurred. The factors that determined the particular outcome for this patient, instead of homosexuality, or transsexualism, are discussed. In some cases of perversion, such as the one herein described, only psychoanalytic exploration can determine whether a level of personality structure and object relations had been reached that allows for the analysis of the perversion and a shift to heterosexuality and mature object relations.
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I have tried to single out for study, from the limitless complexity of human physical and mental life, three decisively fundamental elements, which, individually and synergistically, in biological and psychological spheres, have contributed importantly to the distinctiveness of human aggressive behavior and psychology and their transformations. These are: (1) the remarkable development of the human hand; (2) the primordial role of human speech, especially in drive economy; (3) the purposive utilization of fire. The pervasive dynamic importance of human orality and its vicissitudes, in relation to its phylogenetic background, has been stressed throughout. In this connection, the revolutionary role of fire has been brought into drive-economic relationship with the other two critical human instrumentalities. It is suggested that in its myriad roles, ranging from cooking to the prodigious function of sacrifice in human history and psychology, the decisive position of the role of fire in the emergence and development of homo sapiens may conceivably include a significant "overdetermining" position among the multiple elements conditioning the appearance of human speech and language.
Boredom is a complex mental phenomenon, incorporating both affective and cognitive components, which cannot be understood within the confines of conflict theory alone. The paucity of fantasy in the bored person may reflect a developmental ego defect as well as, or instead of, the commonly-cited impulse-defense conflicts. The need for externally-supplied stimulation characteristic of persons with a field-dependent cognitive style, and/or characterological passivity may be among the significant predisposing factors for the development of boredom, and phase-specific factors may encourage its occurrence at particular periods of life. Boredom in the analyst, too, is multiply determined; the analytic situation itself contains features that contribute to it.
I have adduced data to demonstrate that the act of cutting of hair is a symbol. The criterion of proof used is the traditional one in psychoanalysis: the idea carries constant meanings in separate areas of human experience and behavior. Such constant meanings are shown in a folk tale, the mental lives of patients, clinical studies by other authors, and certain practices of other cultures. The cutting of hair symbolizes separation from a mothering object, castration, and reparation.
A gifted patient, hampered by his ambivalent strivings, began to write music during his analysis and became a professional composer. I have attempted to show a parallel between the analytic and the creative process. Both in his use of dreams and his particular style of free association, the original idea appeared in fully developed form, marked by key themes. As his ambivalent strivings were analyzed, his narcissistic libido was used less and less as a substitute for ego-strivings, but, instead, as countercathexis. With the freeing of ego functioning, the patient appeared to concentrate on working through, which parallels the development section in music and seems to contain one of the significant aspects of the creative process.
Like the unconscious, a dream is not bound by the constraints of time; as with the unconscious, however, the so-called "timelessness" of the dream is only relative. Both the experience and the concept of time may be present, either openly or implicitly, in the manifest content of the dream. Time as perspective is typically represented in spatial terms, time as duration in terms of motion or situations involving time-bound affects. The concept or experience of time in the manifest dream may signify an unconscious conflict. When time is explicit, the conflict is likely to refer to an early event or relationship; when time is disguised or implicit in the dream experience, it may signify a current conflict, one involving a contemporary relationship or an early relationship reactivated in the transference. By eliminating time perspective, the dream work can make painful affects more tolerable and thus prevent awakening.
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