By Marilyn Charles
One of many demanding situations in psychoanalytic paintings is to discover how you can liven up the gap while operating with contributors whose considering is very limited and who've little capability for play. This incapability frequently indications a break up among valued and devalued features of self. In instances resembling those, self-protection turns into paramount and will profoundly bog down development, as no matter what isn't really identified is perceived as harmful, instead of being a problem that invitations extra improvement. For the therapist who needs to create aliveness in the consulting room, we're stuck through the very actual probability that this aliveness poses to the protecting constructions on which the patient’s equilibrium rests. circulation therefore may be very precarious. during this quantity, Marilyn Charles considers how notions of "play" and "myth", as introduced into the literature by way of Winnicott and Bion, will help to supply an meantime area during which most unlikely realities should be built at a secure adequate reserve that we will be able to extra actively think about them and thereby create probabilities, instead of foreclosing on them.
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Additional resources for Constructing Realities: Transformations Through Myth and Metaphor (Contemporary Psychoanalytic Studies 3)
It is only in the willingness to not know that we may happen upon something hitherto not known. Many authors have stressed the importance of being able to move into a space of new perspective from which to see what had been hidden by whatever assumptions had been held (Bion, 1967a; Stern, 1990; Nersessian, 1995). However, when Parsons (1986) stresses the importance of being able to step back from one’s own presumptions in order to be able to appreciate more fully the perspective of the patient, he describes this enterprise quite differently.
In this way, the split within the other fosters splits within the self: as Grace’s mother dichotomized good and bad into self versus other, Grace became the locus of the bad in any disagreement or competition with her mother. Her mother seems to have been unable to share goodness and so Grace’s ultimate gift to her mother became the acceptance of the “bad” position. Grace’s own aggression then went underground and was enacted through her increasingly passive hostility and failure to thrive. Much as we see with Grace, Abraham (1919) links a narcissistic attitude with hostility, defiance, and envy that often hide behind an ostensible willingness to cooperate.
53). It is this interpretive containment that helps to detoxify the envy. In interpreting the envy, we show our ability to tolerate it, which helps to denude it of its omnipotent destructiveness. It may be particularly important when working with individuals with whom there is a preponderance of destructive envy to be able to recognize the underlying disowned libidinal yearnings. Bion (1962), for example, views envy as inseparable from love. To the extent that the object is seen as inaccessible, the need for it is denied.
Constructing Realities: Transformations Through Myth and Metaphor (Contemporary Psychoanalytic Studies 3) by Marilyn Charles
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