Inspirational quotes with psychoanalytic.
How do we account for this paradox that the absence of Law universalizes prohibition ... The psychoanalytic name for this obscene injunction for this obscene call, ENJOY, is superego. The problem today is not how to get rid of your inhibitions and to be able to spontaneously enjoy. The problem is how to get rid of this injunction to enjoy.
A unified Iran is constituted not only politically but also affectively. Liberty and constitutional rule bring "Affection among us." The affective sentiment- that of bonding among differing brothers-produces political bonds of national unity and was associatively linked with other desires. Perhaps foremost was the desire to care for and defend the mother, in particular her bodily integrity. The same words were commonly used to discuss territory and the female body. Laura Mulvey calls these words keys "that could turn either way between the psychoanalytic and the social" (1980, 180). They are not "just words" that open up to either domain; they mediate between these domains, taking power of desire from one to the other. More appropriately, they should be considered cultural nodes of psyhosocial condensation. Tajavuz, literally meaning transgression, expresses both rape and the invasion of territory. Another effective expression, as already noted, was Khak-i pak-i vatan, the pure soil of the homeland. The word used for "pure," pak, is saturated with connotations of sexual purity. Linked to the idea of the purity of a female vatan was the metaphoric notion of the "skirt of chastity" (daman-i 'iffat) and its purity-whether it was stained or not. It was the duty of Iranian men to protect that skirt. The weak and sometimes dying figure of motherland pleaded t her dishonorable sons to arise and cut the hands of foreigners from her skirt. Expressing hope for the success of the new constitutional regime by recalling and wishing away the horrors of previous years, an article in Sur-o Israfil addressed Iran in the following terms: "O Iran! O our Mother! You who have given us milk from the blood of your veins for many long years, and who have fed us with the tissues of your own body! Will we ever live to see your unworthy children entrust your skirt of chastity to the hands of foreigners? Will our eyes ever see foreigners tear away the veil of your chastity?
Sometimes when a person is not being heard, it is appropriate to blame him or her. Perhaps he or she is speaking obscurely; perhaps he is claiming too much; perhaps she is speaking rather too personally. And one can, perhaps, charge Spielrein on all three counts. But, on balance, her inability to win recognition for her insight into repression was not her fault; it was Freud’s and Jung’s. Preoccupied with their own theories, and with each other, the two men simply did not pause even to take in the ideas of this junior colleague let alone to lend a helping hand in finding a more felicitous expression for her thought. More ominously still, both men privately justified their disregard by implicitly casting her once more into the role of patient, as though that role somehow precluded a person from having a voice or a vision of his or her own. It was and remains a damning comment on how psychoanalysis was evolving that so unfair a rhetorical maneuver, one so at odds with the essential genius of the new therapeutic method, came so easily to hand. In the great race between Freud and Jung to systematize psychoanalytic theory, to codify it once and for all, a simpler truth was lost sight of: Sometimes a person is not heard because she is not listened to.
Although psychoanalysts, including Freud, tended to acknowledge sexual trauma as tragic and harmful (Freud, 1905b, 1917), the subject seems to have been too awful to consider seriously in civilized company. One notable exception, Sandor Ferenczi, presented a paper entitled “Confusion of Tongues between the Adult and the Child: The Language of Tenderness and of Passion” (1955), to the Psychoanalytic Congress in 1932. In this presentation he talked about the helplessness of the child when confronted with an adult who uses the child’s vulnerability to gain sexual gratification. Ferenczi talked with more eloquence than any psychiatrist before him about the helplessness and terror experienced by children who were victims of interpersonal violence, and he introduced the critical concept that the predominant defense available to children so traumatized is “identification with aggressor.” The response of the psychoanalytic community seems to have been one of embarrassment, and the paper was not published in English until 1949, 17 years after Ferenczi’s death (Masson, 1984).
The application of psychoanalysis to sociology must definitely guard against the mistake of wanting to give psychoanalytic answers where economic, technical, or political facts provide the real and sufficient explanation of sociological questions. On the other hand, the psychoanalyst must emphasize that the subject of sociology, society, in reality[,] consists of individuals, and that it is these human beings, rather than an abstract society as such, whose actions, thoughts, and feelings are the object of sociological research.“Psychoanalysis and sociology.” Pp. 37-39 inCritical theory and society: A reader, edited by S. Bronner and D. Kellner. New York: Routledge.
If Freud turns to literature to describe traumatic experience, it is because literature, like psychoanalysis, is interested in the complex relation between knowing and not knowing, and it is at this specific point at which knowing and not knowing intersect that the psychoanalytic theory of traumatic experience and the language of literature meet.
Don't say mourning. It's too psychoanalytic. I'm not mourning. I'm suffering.
The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies.
The cultural past is rigidly deterministic to the extent that the individual is unaware of it. An analogy, of course, is found in any psychoanalytic treatment: the patient is rigidly determined by past experiences and previously developed patterns to the extent that he is unaware of these experiences and patterns.
Intense fatigue or illness may also weaken the control of the cortex. Hence we find tired or sick persons responding to threats with a greater degree of undifferentiated anxiety. In psychoanalytic terms, we would speak of this as regression.
I question the more or less psychoanalytic perspective that the male need to control women sexually results from some primal male "fear of women" and of women's sexual insatiability. It seems more probable that men really fear, not that they will have women's sexual appetites forced on them, or that women want to smother and devour them, but that women could be indifferent to them altogether, that men could be allowed sexual and emotional-therefore economic-access to women only on women's terms, otherwise being left on the periphery of the matrix.
Treating Abuse Today (Tat), 3(4), pp. 26-33Freyd: I see what you're saying but people in psychology don't have a uniform agreement on this issue of the depth of -- I guess the term that was used at the conference was -- "robust repression."TAT: Well, Pamela, there's a whole lot of evidence that people dissociate traumatic things. What's interesting to me is how the concept of "dissociation" is side-stepped in favor of "repression." I don't think it's as much about repression as it is about traumatic amnesia and dissociation. That has been documented in a variety of trauma survivors. Army psychiatrists in the Second World War, for instance, documented that following battles, many soldiers had amnesia for the battles. Often, the memories wouldn't break through until much later when they were in psychotherapy.Freyd: But I think I mentioned Dr. Loren Pankratz. He is a psychologist who was studying veterans for post-traumatic stress in a Veterans Administration Hospital in Portland. They found some people who were admitted to Veteran's hospitals for postrraumatic stress in Vietnam who didn't serve in Vietnam. They found at least one patient who was being treated who wasn't even a veteran. Without external validation, we just can't know --TAT: -- Well, we have external validation in some of our cases.Freyd: In this field you're going to find people who have all levels of belief, understanding, experience with the area of repression. As I said before it's not an area in which there's any kind of uniform agreement in the field. The full notion of repression has a meaning within a psychoanalytic framework and it's got a meaning to people in everyday use and everyday language. What there is evidence for is that any kind of memory is reconstructed and reinterpreted. It has not been shown to be anything else. Memories are reconstructed and reinterpreted from fragments. Some memories are true and some memories are confabulated and some are downright false.TAT: It is certainly possible for in offender to dissociate a memory. It's possible that some of the people who call you could have done or witnessed some of the things they've been accused of -- maybe in an alcoholic black-out or in a dissociative state -- and truly not remember. I think that's very possible.Freyd: I would say that virtually anything is possible. But when the stories include murdering babies and breeding babies and some of the rather bizarre things that come up, it's mighty puzzling.TAT: I've treated adults with dissociative disorders who were both victimized and victimizers. I've seen previously repressed memories of my clients' earlier sexual offenses coming back to them in therapy. You guys seem to be saying, be skeptical if the person claims to have forgotten previously, especially if it is about something horrible. Should we be equally skeptical if someone says "I'm remembering that I perpetrated and I didn't remember before. It's been repressed for years and now it's surfacing because of therapy." I ask you, should we have the same degree of skepticism for this type of delayed-memory that you have for the other kind?Freyd: Does that happen?TAT: Oh, yes. A lot.
Under the heading of "defense mechanisms,” psychoanalysis describes a number of ways in which a person becomes alienated from himself. For example, repression, denial, splitting, projection, introjection. These "mechanisms" are often described in psychoanalytic terms as themselves "unconscious,” that is, the person himself appears to be unaware that he is doing this to himself. Even when a person develops sufficient insight to see that "splitting", for example, is going on, he usually experiences this splitting as indeed a mechanism, an impersonal process, so to speak, which has taken over and which he can observe but cannot control or stop. There is thus some phenomenological validity in referring to such "defenses" by the term "mechanism.” But we must not stop there. They have this mechanical quality because the person as he experiences himself is dissociated from them. He appears to himself and to others to suffer from them. They seem to be processes he undergoes, and as such he experiences himself as a patient, with a particular psychopathology. But this is so only from the perspective of his own alienated experience. As he becomes de-alienated he is able first of all to become aware of them, if he has not already done so, and then to take the second, even more crucial, step of progressively realizing that these are things he does or has done to himself. Process becomes converted back to praxis, the patient becomes an agent.
All knowledge that takes special training to acquire is the province of the Magician energy. Whether you are an apprentice training to become a master electrician and unraveling the mysteries of high voltage; or a medical student, grinding away night and day, studying the secrets of the human body and using available technologies to help your patients; or a would-be stockbroker or a student of high finance; or a trainee in one of the psychoanalytic schools, you are in exactly the same position as the apprentice shaman or witch doctor in tribal societies. You are spending large amounts of time, energy, and money in order to be initiated into rarefied realms of secret power. You are undergoing an ordeal testing your capacities to become a master of this power. And, as is true in all initiations, there is no guarantee of success. [Magician energy]
Psychoanalytic insight, Miller seems to suggest, is itself a pathological symptom.
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