David Scharff steps back into presenter mode this morning. He is talking about Pichon Rivière’s concept of el vinculo, translated as “link”. David is excited to have found a theory that goes beyond Freud who sees development as instinctually driven, linear and predestined in the individual, and beyond object relations theory which sees development arising from the need to relate expressed in internal relationships being built in interaction in external relationships to Pichon Rivière’s more encompassing view of individual and group, self and society. Pichon Rivière focused on the area between two people as well. David tells that Pichon Rivière described the link as a feature of the inside, the outside and the area in between, all connected with experience of previous and future generations on the perpendicular post of a cross and connected to social and cultural associations in the present on the horizontal arm of the cross. We can imagine the link as a network of connections, an endless, interlocking dynamic ring spinning around in space and along time, and it is into this link people are born, and which they change and are changed by as they express their needs for love, safety, nurture and knowing.
Introducing Joachin Pichon Rivière, social psychologist and organizational consultant (and son of Enrique), David announced that in tomorrow morning’s open lecture, Joachin will present Pichon Rivière’s concept of the link in what he called “operative groups” (work and affiliate groups) in institutions.
Until then, we are following Lea Setton’s application of Pichon Rivière’s theory in family therapy. She shows how a family suffers from a major loss. Various family members from time to time become the spokesperson or the symptom bearer for the family wide loss in the present and its reverberations in past trauma and predictor of fears of future failure and shame. Over the years, the family engages with the analyst as the depositary for the family legacy and potential. Their therapy follows a spiral process in which the analyst relates to the symptom, the existent fixed pattern of reaction, makes interpretation which creates a disruption, after which the family enters an emergent pattern with new possibilities for reaching understanding and transformation.
A few members of IPI recently returned from the beautiful city of Lyon at the confluence of the Rhône and Saône rivers in the Auvergne-Rhône-Alpes region of France. This was the site of the 3rd International conference on couple and family psychoanalysis organized by the International Association of Couple and Family Psychoanalysis in July, 2018. The program was packed with multiple tracks of small presentations in one or another single language. At the center of the conference venue lay the main auditorium where panel presentations with translation to English, French and Spanish succeeded one another in rapid succession. There was provision for audience response in the form of written questions on scraps of paper. These questions were not to be answered in the open forum but would be addressed in subsequent small group sessions at which the presenters would not necessarily be present. This felt constraining to us, but we respected that it was the conference design and appreciated why the organizers adhered to it to make room for many points of view and global perspectives.
We were grateful to hear in translation some interesting presentations that we could not have understood otherwise. But we found the design so different from what we are used to at IPI that we experienced quite a bit of culture shock. We did not have the leisure to listen to a fully developed presentation and to engage in a multilogue within the large group of the audience as we do at IPI. We experienced frustration as we submitted to the frame within which we found ourselves. As presenters on the dais ourselves, the best we could do was create a dialogue between presenter and discussant so as to avoid the tedium of presentation and discussion being read aloud and without the benefit of immediate audience response.
Imagine our amazement and delight when one of our colleagues from Tavistock Relationships took action. Chris Clulow having kept his discussion short, asked the audience a question. But the audience, previously compelled to silent acquiescence, hesitated to respond. In an astonishing act of freedom, he left the dais and plunged into the audience brandishing his hand-held microphone like a liberating white knight with his lance lowered for the charge. A few hands went up in response, and Clulow extended the microphone towards them as they tentatively negotiated who would go first. Unable to wait, the presenter himself answered the discussant’s question, which gave the conference organizers time to caucus. They reasserted control, and insisted that all questions be written and delivered to the Chair for use in other venues. Chastened, the rebellious Clulow withdrew. A wonderful opportunity was lost, not to be regained in that conference.
It was a moment that highlighted the cultural differences we had come to learn about. It brought home to the English speaking group what a minority we are. Perhaps that is why we hung out together, Americans, British, and Australians. At the end of the day, we Uber’ed to a wonderful dinner that evening at Au Sud where we toasted our new champion, the intrepid Chris Clulow.
The members of the International Working Group on Teleanalysis hosted at the International Psychotherapy Institute were sad to learn that Asbed Aryan, who seemed to be getting better, had suddenly lost his fight with cancer. Asbed was such a kind, generous man, which came through so clearly in his clinical work. He was a devoted training and supervising analyst who pioneered the use of technology in distance analysis with a candidate in Armenia, and the author of books on adolescence such as Clínica de Adolescentes co-written with Carlos Moguillansky. We knew Asbed as a committed participant of our International Working Group in Teleanalysis since its inception many years ago, enthusiastically participating from Buenos Aires with his dear colleague Liliana Manguel in our monthly online meeting, faithfully contributing to our meetings even amid treatments for his illness.
We first met Asbed in Chicago when separate interests in teleanalysis brought us together for an IPA Congress panel on teleanalysis. Our separate proposals were joined, continents were bridged, and the resulting panel was presented with simultaneous translation and chaired by Charles Hanly. Since then we’ve collaborated successfully on shared proposals for IPA precongress workshops held in Mexico, Boston, and Buenos Aires, research panels, and book chapters, the latest of which “Psychoanalytic Process in Cyber-technology” will be published posthumously in Psychoanalysis Online 4: Teleanalytic Practice, Teaching, and Clinical Research, edited by Jill Savege Scharff (Routledge, October 2018).
We will always remember Asbed’s intensely intelligent contributions from his great experience in this field. What good work he did for psychoanalysis, with great sympathy and devotion for those at a distance from major centers: What fun we had talking half in Spanish, half in English with Asbed at Congress banquets! We remember how much he enjoyed coming with us for dinner at the Cosmos Club in Washington DC. We will miss our loyal friend, and will be holding his family and his colleagues in Argentina and Armenia in our minds and in our hearts in the days and months to come.
In sympathy and affection,
Jill Scharff, Founder, and Caroline Sehon Chair, and members of the International Working Group on Teleanalysis hosted at the International Psychotherapy Institute www.theipi.org
Imagine a young African American man raised proudly by his mother, and now the first generation to go to college. Why might he fall victim to depression and academic failure? What effect does the context of poverty, violence and drug abuse have on such a young man? Dissociating himself from the pain, he breaks from his past. As soon as he sees the possibility of success, he feels the shame of separating from his roots and hurting the loved ones from whom he is growing apart. It is hard for a man in that situation to stay true to himself and aggressively develop his potential, and hard for his mother to believe he will be safe in a world that targets and disables aggressive young Black men. The trauma of slavery generations back reaches far into future generations. How do we stop its transmission?
Featured speaker Dr. Janice Gump addressed the destruction of the attachment bond transmitted across generations and the enslavement that squashed healthy ambition and creativity in young African American men as a result of which mothers are therefore highly protective of their sons. Dr. Gump’s writings and presentation, the clinical presentation by Andrew Price, and discussion in the audience in large and small group affective learning processes alerted us to the impact of enslavement on the United States. White, Black, Hispanic and Asian therapists attending the workshop were privileged to learn from one another as we grappled with the issue of how we contribute to the problems of race. This is so important for therapists, because we have shared the position of the African American male client, all of us struggling with the issues of race, and all of us unable to freely address the obvious.
We were grateful for a meaningful experience at IPI in which we could voice our concerns and think together about race relations from an object relations perspective. Several people expressed their appreciation for the group conversation, saying they have been needing opportunities like this and had never experienced anything like it. One person said, “We need to have circles like this all over the world….it’s the only way we’re going to make progress.”
Jeanne Magagna is speaking about working with parents to help their difficult and unhappy children. Of course parents expect the child therapist to be trained in child development and parent effectiveness preparation. But no matter how well trained, the therapist cannot help the child without the parents. She NEEDS the parents to help her treat their child. Together they can build a thinking space where the parents can observe their child more fully, develop a shared narrative of their child and her role in the family, and make links from their experiences as children to their child’s life now. From there, parents at home create a daily routine review of their child’s day, and they can all explore the connections among the child’s experiences and the family history and social setting. In this way the parents build a sturdy emotional cradle in which they hold their child. Feeling secure in this loving, reflective parental cradle, the child grows in self regulation, curiosity and connectedness.
Saturday Feb 3, 2018
We heard from the Scharffs about a brief encounter with a Chinese family. The index patient was a boy who could not make any decision or speak up for his own choices, caught between the unresolved differences of his parents. We heard the therapists describe working with them in an academic setting with a translator and a large audience. They spoke about the boy’s symptom as a distillation of family dynamics and they showed how playing spontaneously with him and his sister could help the boy to find a voice. Then Li Zhen and Mary Morgan discussed the cultural context and the treatment/teaching setting. We usually think of treatment as an intensely private matter but even in this strange setting a therapeutic exchange could occur. Mary Morgan pointed to the importance of the therapists’ internal setting enabling them to relax, engage in word and play, and make a safe, containing therapy space. Li Zhen viewed this family as one that represents not just the parents’ internal conflict but also the generational conflict between grandparents who live by Confucian principles of filial piety and young people who are looking for a way to live in the new China.
Sunday Feb 4, 2018
As the discussion on settings and modalities continues, differences among various approaches are becoming clear. The therapist of an under-5 year old may usefully also do parent counseling or couple therapy with her parents. Others see this as a distortion of the frame. Some of us who begin work with a couple will see only the couple. Others will see whichever part of the couple shows up for the appointment. Those couple therapists with a family orientation may include the children (or even a newborn) for some sessions to explore the couple-as-parents, work on coalitions that replace the vital marital bond, and relive childhood experience that can inform current couple relating. Those with a couple orientation would never break the couple frame like that.
Today Rich Zeitner showed that even though we hold a firm frame for meeting with a couple, we may find ourselves doing individual therapy in the presence of the partner, a difficulty encountered when one partner is identified as mentally ill. It is as though two people are living in one person, said Leora Benioff, and Mariangela Mendes de Almeida advised attending to the theme and the affect that connects them rather than to the projections of internal object relations. Mary Morgan reminded us that a projective identification system like this exists to protect the couple from aspects of themselves that they are frightened of. Mary Morgan reminds us that therapist needs to be patient in allowing the defensive process to continue until it is no longer needed. Damian McCann responded that the modifications in the frame can be an acting out, an acting-in of the transference for subsequent analysis, or a spontaneous or surprising intervention that reflects a shift in the therapist that could release the couple from their entrapment in paranoid-schizoid functioning to depressive concern.
The take away message is that various ways of maintaining and modifying the frame can be helpful or destructive, but the main point is that the therapist needs to examine the impact of any shifts in the frame and use it for therapeutic understanding.
Another way to think about the value and meaning of a change in modality or setting is to consider it in terms of whether the therapist is expressing a defensively caretaking function or a truly adaptive containing function. We might also ask if the change made is an innovative movement forward or a regression to a traditional modality out of guilt.
There are individual, couple and family levels of organization. We can intervene at any level but we need to keep in mind what we are doing and where we are going. We want to keep a multiocular vision on individual, couple and family in any of these treatment settings.
And technical considerations aside, within the secure setting we create we are subject to unexpected external forces, liable to error, but willing to acknowledge mistakes and make reparation. We identify with our preferred settings, work from an internal setting that is firm but flexible when deviations are called for, and feel free to engage as a thinking, feeling human being.
IPI faculty members presented a number of panels, presentations, and precongress workshops at the International Psychoanalytical Congress in Buenos Aires in July 2017. At one of those panels, David Scharff and Lea Setton invited Roberto Losso, Juan Tubert-Oklander and Joaquín Pichon-Rivière, to join them in presenting the ideas and applications of the late Enrique Pichon-Rivière (photo 1 and 2).
Later they gathered to celebrate the launch of their edited book The Linked Self in Psychoanalysis: The Pioneering Work of Enrique Pichon-Rivière edited by Roberto Losso, Lea Setton, and David Scharff, in English for the first time. (London: Karnac 2017) (Photo 3).
Enrique’s ideas are so original, and his early development so fascinating, that I wanted to share them widely, especially with young people who haven’t a clue about what a therapist or psychoanalyst actually does, or how an analytic approach can help. So I got the idea of writing the story of Enrique as a story to read to our children and grandchildren.
Enrique Pichon-Rivière and his theory of the link.
By Jill Savege Scharff
Once upon a time, there was a little French boy called Enrique who lived in Switzerland and France. When he was four years old, his parents took him with them on a long journey. They left their high class life in Europe and went to live during his youth for the next 17 years with the Guaraní tribe in the jungle of northern Argentina. Enrique saw scary pumas, jaguars, alligators, and snakes in that rainforest, but he learned to stay still and not be frightened.
Enrique spoke French with his upper class parents, but he learned the Guaraní language too, so he got along with the local children, played ball with them, and knew their way of life. When he was eight years old he had to leave the jungle, speak Spanish all the time, and go to school in the town. But he always remembered his time in the primitive world of the jungle.
When Enrique grew up he became a doctor and a psychoanalyst. Most of his friends were psychoanalysts, even his wife. A psychoanalyst is a kind and thoughtful person who helps us put our worries and bad memories into words and doesn’t get upset by our strong feelings. After talking with the doctor for a while, we have a new experience of ourselves in this new relationship. We then feel more confident in ourselves and get along better with our friends, our family, and our teacher or boss.
Enrique noticed that psychoanalysts have problems too, and need help with how they think about things. For example, too many psychoanalysts that he met thought about only one patient at a time, and that person was usually just a grown-up. They forgot about the people we all live with, the children and families, and the world we inhabit together. But not Enrique. He saw the total picture.
Enrique thought about everyone. He helped families to be healthy, talked to boys and girls about their worries, taught other therapists, and even helped companies and their workers to be successful. He always remembered his early life in the jungle, and cared about all people, rich and poor, and every level of society.
He saw the world as being like a soccer field where everyone had an important part to play (even the ball) to make a good game. Every family is like a soccer field in which the children and the parents and the grandparents and aunts and uncles all teach the children how to play and run around with them They all take turns to kick the ball, receive a pass, defend the goal, and learn every position to play their part in the team.
Noting that we live in groups and can’t exist without others, Enrique made his theory of the link. He said that a baby is born into el vinculo, a link that is there waiting to welcome the baby to the world and deal with the impact of the new family member on that world. Our family and our community shape who we will become, and equally we shape our family and our culture. Meeting with a psychoanalyst creates a new link, which changes the original link, and lets us recover our balance.
Here is another of Enrique’s ideas about the link. The past, the present and the future are part of the link. They are in our minds all the time, even when we are not thinking about how they affect us. So it is important to remember what happened before we were born, even before our parents were born, and to look outside our own family to our place in school and wider community, if we want to know who we are. When one of us is suffering, he realized, that one is not the only one with a problem. That one is actually the spokesperson for a hidden group problem. With help from a psychoanalyst, that one can lead the way to solving an unrecognized mystery in the family or community.
Enrique was an original thinker. His ideas were ahead of his time. But he had a problem. Although he loved to teach, he didn’t take enough time to write down his ideas. So he didn’t get full credit for being such a pioneer. Although his students loved his ideas and wrote down what they remembered, they did it in Spanish only. Sadly Enrique’s ideas remained unknown to psychoanalysts in Europe and North America.
That is where The International Psychotherapy Institute (IPI) enters the story. Lea Setton, IPI faculty member and IIPT supervising analyst, read all of the Spanish journal articles by and about Enrique and his theory. She consulted Roberto Losso, IIPT adjunct faculty member, and together they chose the best parts and translated them roughly into English. Then their colleague Judith Filc in New York perfected the translation. Added to that, well known psychoanalysts who had known Enrique before he died wrote in English about their memories of him and what they learned about his ideas. David Scharff, IPI Board Chair, faculty member and IIPT supervising analyst helped them put together all these papers and arranged for them to be published as a book The Linked Self in Psychoanalysis: The Pioneering Work of Enrique Pichon-Rivière edited by Roberto Losso, Lea Setton, and David Scharff (London: Karnac 2017). So now psychoanalysts who can’t speak Spanish can read the book in English and appreciate the powerful vision of this clever Argentine psychoanalyst and his theory of the link. That is the story of how Enrique Pichon-Rivière can now be known to people in Europe and North America — thanks to IPI.
Photos courtesy of Caroline M. Sehon
Text by Jill Savege Scharff
Following the success of the International Congress in couple and family psychoanalysis on the frame in Washington DC, USA, the International Psychotherapy Institute (IPI) collaborated with the Family and Couple Psychoanalysis Committee of the International Psychoanalytic Association (IPA), the Madrid Psychoanalytic Association, Sociedad Española de Psicoanálisis (IPA member), the International Association of Couple and Family Psychoanalysis (IACFP) and the Spanish Federation of Psychotherapy Associations (FEAP) and the IPA’s CAPSA program to promote inter-regional analytic dialogue. The 4-day Congress organized by David Scharff and Elizabeth Palacios (Chair and member respectively of the IPA committee on couple and family psychoanalysis) featured case presentations, short papers on the role of interpretation in family and couple psychoanalysis using object relations, link theory and classical Freudian concepts, videos of family therapy, discussant responses, and lots of audience discussion, all with simultaneous Spanish/English translation. IPI faculty Carl Bagnini, Caroline Sehon, Jill and David Scharff and Janine Wanlass and adjuncts Hanni Mann-Shalvi, Elizabeth Palacios, and Karen Proner were joined by other presenters, discussants, and session chairs from Spain, Caracas, Argentina, Brazil, Italy, Greece, London, Beijing, Members of the audience came from 19 countries in North and South America, China, Australia, Israel, and Europe.
Presenters Diana Norsa and Anna Nicolò (Rome), Tim Keogh (Australia), and Lia Cypel (Sao Paulo), gave theoretical papers to kick start the conversation on interpretation in assessment and couple and family psychoanalysis. David and Jill Scharff, and John Zinner (Washington, DC) shared videos of their family therapy with young children and adolescents respectively (subtitled in Spanish) which gave everyone the same clinical experience of the object relations family therapy approach as an object for contemplation and debate. Alicia Monserrat (Madrid) and Elizabeth Palacios (Zaragoza) presented their work with a two-mom family raising two sons whose dissonance they avoided by looking to the boys for mothering. “Oh no,” said one son. “Not MORE mothers!” Mary Morgan (London) presented the complex and creative field of couple interpretation and Karen Proner (New York) addressed the issue of detecting and interpreting underlying pain in the couple relationship, while Pedro Gil and Carmen Monedero (Madrid) and Eric Smadja (Paris) presented couple cases illustrative of couple relationship development, dynamics and interpretation in therapeutic action. Moving through the developmental stages, Antonia Llairó (Barcelona) presented family therapy with a 4-year-old in an emotional mess over the arrival of her newborn brother, Janine Wanlass (Salt Lake City) movingly described helping a family with young children deal with their blocked grief, and Monica Vorcheimer (Buenos Aires) recreated vivid dialogue to illustrate adolescence and family relationships and chaired a clinical exercise using a novel design of spontaneous responses to a-historical fragments.
The whole experience sharpened the lens on global perspectives in the field of couple and family psychoanalysis in which on the one hand there is a structured, empirical approach that follows the expression of object relationships in current experience, gathers them in the transference and understands the historical antecedents, and on the other hand a deconstructed approach that values the creation of the here-and-now moment divorced from the search for causality. We have much to learn from one another as we continue to put our thoughts into mutually enriching dialogue and eventually into print to reach a wider audience and extend the conversation. Contributors to the Committee’s first volume greatly appreciated Valentin Barenblit’s elegant salute to the launch of Family and Couple Psychoanalysis: A Global Perspective (Karnac 2017) edited by David Scharff and Elizabeth Palacios.
The Congress was well received, as shown in many participant comments:
“At a time that our world is in great distress and threat, it is a comfort to be connected to the international community” (USA).
“The organisation was impressively seamless, and the vibrant, friendly atmosphere promoted a very rich, learning experience for us all” (London).
“I certainly took a lot of ‘food for thought’ regarding interpretation through an intersubjectivity and linking point of view” (Greece).
“Fue muy grato e intenso el encuentro en Madrid” (Argentina)
“Diversity and dialogue was central in our activity. I really appreciate that” (Madrid).
“One of the best academic and friendly meetings I attended in many years” (Brazil)
“It was a well-organized, intense learning atmosphere that brought with it a high level of thought and discussion. I think people there benefitted greatly and were encouraged to go back and do the work” (USA).
IPI can now look forward with confidence to continuing the conversation with the IPA committee on couple and family psychoanalysis at the next at the next International Congress in collaboration to be held at the Rockville Hilton at the IPI weekend, February 2018.
The website editor gratefully acknowledges permission from Karnac to adapt Jill Scharff’s Madrid congress report from Couple and Family Psychoanalysis (September 2017).
In 1933, an exchange of letters between Freud and Einstein in which they discussed the nature of human aggression, destruction and the potential for peace, was published under the title, “Why War”. Today, in the after shocks of an election that has the nation and the world reeling, we might ask, “Why Trump? “
As I read Norberto Carlos Marucco’s paper, “Between Memory and Destiny: Repetition” (2007) in preparation for the upcoming IPI conference, I was gratefully reminded of the role psychoanalysis might play in unraveling this most pressing question. Trump is one man, and he could have never reached this position without tapping into and exploiting the reservoirs of a desperate, divisive cultural moment. We might think of him as an unfortunate symbol of the kind of repetition Marucco elucidates, one born out of traumas that have yet to be adequately remembered and worked through. Marucco presented this paper at the IPA Congress in Berlin, and began by drawing a link between the relevance of this location and its history, and the analytic work of “tearing down walls” in order to facilitate the work of transformation. This reference could not be more startlingly resonate, as the United States has just elected a man who placed building another wall at the centerpiece of his campaign rhetoric.
Marucco draws our attention to the influence of the death drive on repetition, saying that this drive, “leaves its trace through the most subtle and destructive effects, namely, the perversity of leadership, the loss of social points of reference, and the degradation of altruistic cultural ideals and identifying bonds, which leads to intense feelings of helplessness and social exclusion” (p. 310). Like many other therapists, in the days following the election I felt like a first responder to a traumatic event. One after another, patients described feeling stunned, heartbroken, depressed, and angry, as they worked their way through these early stages of grief. My holding capacity felt strained and compromised, as I struggled with similar feelings. For so many, suddenly the ‘altruistic cultural ideals and identifying bonds’ that have expanded over these last 8 years crashed down around us, and in one devastating moment, we regressed back to a level of ‘helplessness and social exclusion’ that had seemed only the day before a fading vestige of the past.
Apparently, this was a naïve assumption. We must now ask ourselves: What has not been remembered or worked through? What has yet to be healed, and as a result, now emerges as repetition? We might find clues to these questions in the jubilant support Trump has received from white nationalists and the Ku Klux Klan, groups that suddenly feel they once again have a legitimate place within the mainstream political and social sphere of our country. Of course, this is a moment that can only be understood through an honest analysis of intersecting factors, of which race is one aspect. As a white American, however, I believe we now have a mandate to face and to undermine white supremacy in ways that we have apparently yet to achieve. I would never suggest that every person who voted for the new president-elect is an ardent racist. In fact, I think it is absolutely essential that we resist the temptation to rely on such polarized thinking. I do believe, however, that as a country we have failed to adequately remember, work through, and heal from the legacy of racism that contaminates the deepest roots of the American psyche and its intuitions.
In describing how we might interrupt repetition compulsion, Marucco argues that, “acknowledging trauma and culturally historicizing it plays a key role” (p. 311). He goes on to suggest that contemporary psychoanalysis owes a debt to culture when it comes to facilitating this process. I tend to agree with him. In our consulting rooms, under significant attacks on linking, feeling and thinking, we tenaciously hold space for the work of remembering and working through, for ‘acknowledging trauma’ and helping patients make connections between past and present. We can only hope that such connections enable a more fully awake engagement with a future that is more than mere repetition, one in which our patients continue to develop a capacity for growth. Is this not the same hope that we have for the country, for the world?
I feel galvanized to seize upon this as, what educators call, a “teachable moment”. What does this election have to teach us about repetition and the return of the repressed on a cultural level? What might we as a psychoanalytic community have to offer in terms of a contributing to a long overdue, honest dialogue about race, white supremacy, and the transgenerational trauma of slavery and colonization? What do we have to account for within our own community when it comes to race? I have often wondered why there is such scant discussion of these issues within analytic spaces. Perhaps this absence has something to do with who is at the table, and who is not. Maybe before we can reach out to the world in an attempt to generate such links, we must look within, at what we ourselves may be repressing, and therefore, repeating.
I can say that, as a queer person, I have felt unsettled and alienated by the often heteronormative assumptions underlying so much analytic literature. I am not sure we have fully reckoned with the history of homophobia and heterosexism in our field. Few people in my generation know that there was a time, not too long ago, when training institutes would not permit openly gay trainees to become analysts. Analytic perspectives on homosexuality were not only informed by, but also informed the broader cultural lens. This speaks to the power we had, and I believe still have, when it comes to informing social and cultural narratives, which certainly have a real impact on peoples’ lived experiences.
In the days following the election, stories poured in across the country of black and brown children being bullied by white classmates, of white supremacist vandalism, of LGBTQ people being chased and attacked, and of LGBTQ suicide hotlines reporting a surge in calls. On the other hand, people are reaching out to one another and organizing, inspired by a renewed commitment to justice in the face of bigotry. What is our task as a psychoanalytic community as we reflect upon this moment? What might our unique perspective reveal about restoring a capacity to think and experience empathy in a time where thinking and empathy are under attack? As Marucco reminds us, in the midst of international atrocities, Freud found the ingredients to examine life and our essential nature as human beings. May we continue to carry this torch forward with a renewed faith in the transformative power of psychoanalysis not only on an individual, but also a cultural level, and may we begin with ourselves.
Freud S (1933). Why war? Standard Edition 22, p. 199-215.
Marucco, N.C. (2007). Between Memory and Destiny: Repetition. Int. J. Psycho-
Today at the International Psychotherapy Institute, we are listening to Giuseppe Civitarese from Italy, or perhaps I should say dreaming along with him, as he begins a weekend workshop on listening and interpreting in psychotherapy and psychoanalysis. He asks us to consider the treatment setting as a field with a body which patient and analyst share and co-construct in the intersubjective area between them. The body of the setting is felt in the body of the patient and in the body of the analyst as a kind if somato-implicit-procedural impression of what is going on in the session. The analyst’s bodily experience often takes the form of a breach in the setting.
The mother helps her child develop a mind not through words, but through the music of language and rhythm of movement that gets installed in the body. Interruptions in that rhythm are also installed on the body.
In unexpected unconscious breaches in the setting, trauma is reproduced and experienced as sensorial and bodily manifestations on the way towards representability of dissonance in the rhythm of relating to the maternal object. When the surprise of the breach is encountered in the analyst’s reverie, the analytic pair arrives at a starting point for transformation. From the vertiginous multiplicity of past and current impressions in the analyst’s reverie, meaning will arrive if we have confidence in the sublime potential of psychoanalysis.
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