By Werner Bohleber
'At final we have now a ebook that offers a finished assessment and review of the intersubjective flip in psychoanalysis, exhibiting its logical and scientific barriers and exploring its social and cultural determinants. Bohleber emphasizes the medical value of actual disturbing adventure in addition to the research of the transference as he reports and broadens psychoanalytic theories of reminiscence when it comes to advances in cognitive psychology and neuroscience. Psychoanalytic principles on character, early life and identification are re-thought and up to date. Bohleber brilliantly offers a distinct knowing of malignant narcissism and prejudice on the subject of ecu anti-Semitism and to modern religiously encouraged terrorist violence.'- Cyril Levitt, Dr Phil, Professor and previous Chair division of Sociology, McMaster college Hamilton, Ontario. Psychoanalyst in deepest perform, Toronto, Ontario
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Extra resources for Destructiveness, Intersubjectivity and Trauma: The Identity Crisis of Modern Psychoanalysis
In this respect, the metaphor of the mirror contains the insight that another person is always needed for a person to understand himself or herself. In the larger context of the Western world as a whole, the mirror has long served as a guiding metaphor to describe and map the process of self discovery, and within this larger context it has had two main trajectories of meaning: an active and a passive one. While in Freud’s writing the mirror metaphor described passivity, and the image of the mirror invoked was the mirror as passive instrument supplying as undistorted a reﬂection as possible, in the writing of Winnicott and Green, among others, the mirror metaphor has come to describe a type of activity, and the image invoked has been one of a living mirror that actively adjusts to its objects.
While in Germany, intersubjective theories of the therapeutic relationship sprang from the concept of encounter, in French psychoanalysis intersubjective approaches centred on alterity. It was Jacques Lacan, of course, who ﬁrst called upon the work of Hegel, Husserl, and Heidegger, writers who had conceived of the self as internally split. Likewise, in the mirror stage, the child identiﬁes himself in something (the optical image) that is not himself, but through which he re-cognizes himself. The mirror stage presupposes, by its fundamental nature, the destiny of the “I” as alienated in the imaginary dimension; it can only encounter itself in the imagination, as an other in an Other.
The philosophical trend towards intersubjectivism that these developments reﬂected ran contrary to traditional German Idealism, which was built on the assumption of an abstract subject. The place formerly occupied by the abstract subject was now occupied by the actual human self. Martin Heidegger’s fundamental ontology is characterized by a similar turn from the abstract subject. In formulating a concept of origins, similarly, Buber (1954) replaced the originally philosophically isolated “I” with a “between” [Zwischen], describing the phenomenology that resulted from this substitution as a phenomenology of the encounter [Begegnung].
Destructiveness, Intersubjectivity and Trauma: The Identity Crisis of Modern Psychoanalysis by Werner Bohleber