The psychoanalytic setting, intended as the constants which determine the psychoanalytic process, activates a special maternal disposition of the analyst to the listening of verbal and non verbal communication of his patient.
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The function of container performed by the setting, through the stability of place, time and the features of the meeting, favours the unravelling of the relationship towards its embryonic dimension, to its most primitive levels. Through the rhythmic repeating of the experience of presence and absence, of going and coming, the ritual of the setting goes back to the primitive experiences of the baby with the mother and favours the integration of split parts. The authors examine the deep sense of this rituality and compare it with the ancient ritual of the Japanese Tea Ceremony through which the master of ceremonies takes care of his guest, promoting his wellbeing, in a highly symbolic situation which allows an experience of creative illusion, repository of possibilities of transformation.
We highlight the deep symbolic value within the rituality of the analytic frame and the importance of "daily therapeutic factuality" which allows the building of basic confidence. We introduce the case studies of two patients with narcissistic disorders who lacked motherly care and the affective stability necessary to consolidate reliable relationships. Both Italian, they married Eastern women and looked into the Eastern world for a highly symbolic reality, supported by passage rites, to recover a group belonging, giving voice to their identity needs.
Through the rituality of the analytic setting, they could find and restore the contact with a reliable, warm object which allowed the meeting with the areas of creativity and illusion and the start of more mature affective relationships. Lavoro clinico con gli adolescenti. Il lavoro si propone di mettere in luce il legame che si instaura tra paziente e analista a partire dalle fantasie inconsce e da tutte quelle forme di comunicazione che si producono in modo occulto fin dai primi incontri.
In questo modo la coppia analitica diviene trasformatrice di memorie di esperienze traumatiche, quelle archiviate nella memoria implicita, in epoca preverbale. This work intends to highlight the link which is established between patient and therapist starting from the unconscious fantasies and from all the forms of communication which are produced in a hidden way since the very beginning. The analyst welcomes the unconscious aspects of the patient and interacts with them, in a sort of dialogue between unconsciouses.
Through the case studies of two adolescents we will show how the analytic couple interacts by means of unconscious communication which go deep into the borders of both, modifying them. The analytic couple transforms memories of traumatic experiences, recorded in the implied memory. Different ways of interacting and several different sensorial factors, intersect and allow the production of "unconscious events", lived in the here and now of the session in relation with the analyst and with the past history of both analyst and patient.
In the presented case studies the special attention to the unconscious relationship allowed to reach hidden, refused parts of the Self of the patients and to cross together with them dispersion and fragmentation anguishes, paving the way to transformation. Abstract This paper posits itself within an area of reflection on the contemporary nature of distress, in light of frequent difficulties in working analytically with contemporary patients and of questions of pertinence related to analytic treatments, paying particular attention to destructiveness and providing a hypothesis for working with patients lacking symbolization.
Furthermore, this contribution places itself in a space that I imagine to be before or around psychoanalysis, yet which presumes an analytic thought, without which it would not have any sense. This contribution starting from our way of working and living the relationship with theory, meets the contemporary so called dependent patients. Regarding the latter, I would consider the problem of dependence as one of the characteristic themes of our times, both in terms of diffusiveness of the problem and its functioning as a defense mechanism.
Particularly important seems to be the research in possible tools pertaining to analyzability of these kind of contemporary patients, according to more levels, which at the same time imply a psychoanalytic mind able to give up needing a relationship that the subject is not yet able to sustain, and a research into intergenerational states. In the paper these problems will be treated from the viewpoint of destructiveness, desubjectivation, lack of symbolization as conditions that increase the traumatic dimension of the mind, where the trauma that the subject has, can grow from his or her own non-symbolizable destructiveness.
La prima vignetta clinica si riferisce a quello stato di coscienza liminare o transazionale in cui una paziente fatica a discernere tra costruzioni psichiche inconsce e percezione da sveglia. Tali situazioni cliniche offrono lo spunto per un tentativo di integrazione tra concetti ormai classici della psicoanalisi come quello di apparato per sognare i sogni, di contenitore del sogno, di sogni di tipo elaborativo e di tipo evacuativo, e altri concetti della teoria della mente e dei suoi legami con il substrato neurobiologico.
Starting with the examination of some clinical situations where confusion between verbalized mental models and acting out models were shown, the author examines that particular moment of our psychological life, that is, falling asleep: a transitional state between waking and sleep characterized by some psychological phenomena, typical of the confusion between the process of perceiving and the process of representing with resulting instability in the examination of reality, and others regarding muscle behavior.
The first clinical vignette refers to the liminal or transitional state of consciousness where a patient struggles to discern between unconscious psychic mental constructions and perceptions on waking. The second refers to the process of fragmentation that thought suffers whilst the patient is falling asleep. However, these regressive experiences are examined in light of the relationship between the symbolic function of dreaming and acting out. Such clinical situations offer a starting point for an attempt at the integration between concepts which are now classics in psychoanalysis, such as the "apparatus for dreaming dreams", the "container of dreams", "elaborative and evacuative type dreams" and other concepts of the theory of the mind and its links with the neurobiological substrate.
The author presents an epistemic connection between these various models and also between disciplines which intend to study either the processes neurophysiology or the meaning psychoanalysis of the material dream. Abstract The use of passion in the psychoanalytical process has controversial and important ramifications.
Passion implies the experience of intensified emotions, sublime-transient, and is the result of extraordinary affects spiraling between positive and negative poles of instinct. Passion, in its full expression, exists within the vitality of human experience in everything we think and do. Bion defines passion as the component derived from L, H, and K experienced with intensity and warmth of thought without any suggestion of violence.
Passion is evidence that two minds are linked. The evolution of potentially painful feelings, which Bion calls premonitory-feelings, must be tolerated by both patient and analyst. Confronted by an adolescent boy devoid of vitality who existed within a sadistic fantasy world, the analyst created in her mind a fertile ground upon which the patient was able to make contact.
In this sadistic fantasy world where he was omnipotent and invincible, death and mutilation were exciting for him. Once contact was made, two minds were linked and a passionate space was created. Bion sottolinea, invece, come gli elementi della seduta psicoanalitica dovrebbero possedere, nello specifico, le dimensioni del senso, del mito e della passione e aggiunge che"..
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Patire il dolore emotivo con la fiducia di poter apprendere da quella esperienza il proprio significato personale. Ci si chiede come avviare e procedere in questo lavoro reciproco di riconoscimento, di conoscenza e di traduzione. E come far diventare tale incontro una esperienza di amore e di crescita psichica per tutti i membri della famiglia. In this paper the author describes working with the mental problems found in adoptions, a reality ever more present in Italian society. The problems of adoptions are very complex, both for the pathology they result in, set in the sphere of personal and family identities, and for the variety of implications they carry: theoretical, clinical and technical.
As for the child, the author describes how the child experiences the absence of a "good enough environment, the interruption of continuity in her life, abandonment, and the coming into contact with the new adoptive environment which the child undergoes as a "foreigner. The author raises the question of how to proceed in this work of mutual recognition, acquaintance and translation. And how to turn this coming together into an experience of love, and of mental growth for all the members of the family.
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In the clinical example, the author tries to show how shared psychoanalytical observation may work, or be useful for a certain amount of time. It can allow the parents to be helped in becoming familiar with their new role, and it can help the child to feel received with all her "diversity," and made to feel at home in a "facilitating" environment. Finally, the author points out that shared psychoanalytical observation also allows the psychoanalyst to bear in mind, and to work while considering contemporarily all of the components present.
From psychoanalytical theory, a meta-psychology can thus be drawn, which will justify a mental, inter-psychic, interpersonal, and group space. By virtue of this description and this detailed system of rules of logical, temporal, spatial and linguistic transformation, psychoanalysis succeeded in establishing itself both as a method for investigating unconscious psychic processes and as a clinical procedure, these being two sides of one and the same coin.
Owing to the threefold status of psychoanalysis — as an investigative method, a psychological theory and a therapeutic technique — the path of knowledge and that of treatment are one and the same. Psychoanalytic observation and interpretation thus call for the combination of all three elements and cannot tolerate the removal of any one of them. Psychoanalysis runs today the risk of aphania due to the abolition of its essential components by its very adherents, as well as that of the abandonment of every standard of scientific truth.
Freud did not flinch from the scientific task of seeking truth, with its corollaries of pain and disillusionment. However, he never gave up the quest for the possibility of happiness, which he considered to lie in the capacity to include expressions of sexuality and the indispensability of its direct satisfaction within the purview of the ideal, rather than invoking the presumed superiority of symbolic man and his disembodied productions. Crittenden PM b Danger and development: The organization of self-protective strategies. Boringhieri, Torino Google Scholar.
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Σύμβολου: An attempt toward the early Origins: Part 2
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