Summary The fauna from Alpe di Specie (Seelandalpe) is one of the most important Carnian faunas ... more Summary The fauna from Alpe di Specie (Seelandalpe) is one of the most important Carnian faunas in the world. Unfortunately it has never been found in situ; it is only known from erratic boulders embedded in peaty soil in the meadows of the Alpe di Specie, where they are distributed along a continuous beltabove the deep-water S. Cassiano Fm andbelow the
The group members shall draw up a theory of the genesis of mental suffering, which is part of the... more The group members shall draw up a theory of the genesis of mental suffering, which is part of the group’s culture. This is an implicit theory. It has not been disseminated, organized and systematized. However, the group members make use of it. Its recognition is an important point of reference for the analyst. An analyst who is able to recognize its features and content will understand better how the group is progressing in its attempt to achieve health. The recognition of this theory also helps the analyst understand what image the group members have of themselves as a group. Keywords: Psychopathology, Psychoanalysis, Group psychotherapy, Psychological Field Theory, Group self-representation
The authors present a dialogue aimed at illuminating the concept of disease, within a complex and... more The authors present a dialogue aimed at illuminating the concept of disease, within a complex and multidisciplinary. Following a historical development of the concept, are first identified the elements of the value of Hippocratic medicine, and then articulate the notion with the developments that it has received as part of psychoanalysis and group psychoanalysis. To better understand the concept of disease in the latter area, are also used contributions from the anthropological studies of some cultures that have been studied in particular by Auge and Heretier
This paper has been divided into two sections. The first part focuses on a comparison between fie... more This paper has been divided into two sections. The first part focuses on a comparison between field and other notions that, although somewhat similar to field, don't exactly coincide with the term. The second section begins with the paragraph alfa-function and develops the idea of "enlarged field". The origins of the concept M. and W. Baranger, F. Corrao. The first works in (dual) psychoanalytic ambit which introduce the bipersonal field concept are by Madeleine and Willy Baranger and propose a broadening of the Kleinian school psychoanalysis through concepts that come from Gestalt psychology and Merleau Ponty's "in situation" psychology of man (1964). «The structural characteristics of the analytic situation require a necessary description with the help of the field concept. The analytic situation has its own spatial and temporal structure, and is oriented along determinate dynamic lines of force; it has its own laws of development, general and momentary objectives. This field is our immediate and specific object of observation. » (Baranger and Baranger, 1961). Considering that both patient and analyst take part in the same dynamic process, the Barangers (1978) recognize the individuals that are involved in the field, the field that they themselves produce and in which they are immersed. The field isn't the sum of inner situations that belong to members of the couple, nor can it be amenable to one or the other, instead, it takes the form of a third element with independent qualities and dynamics. The analytic field, defined as such, is made up of three levels. The first level corresponds to the formal aspects and the basic contract (setting), the second level corresponds to the dynamic aspects of the manifest content and verbal interaction, and the third corresponds to the functional aspect of integration and insight as regards unconscious bipersonal fantasy. The unconscious bi-personal fantasy represents the most original aspect of the Barangers' proposal and it combines Kleinian concepts with those of field: it is in fact made up from the overlap of projective identifications belonging to the two members of the analytic pair. The unconscious bi-personal fantasy is the specific object of
SUMMARY: There is an enormous literature on the inheritance of trans-generational phantasies and ... more SUMMARY: There is an enormous literature on the inheritance of trans-generational phantasies and phantasms. I deal with a specific aspect of the theme in this article: whether mental and relational fields (such as those characterized by 'nobility' and boredom) can cross over several generations. It is normal practice for the analyst to attempt to identify the personal (conscious and unconscious) motivations behind a given situation, which is presented by the patient as being unpremeditated or due to reasons beyond his control or wishes. In some cases it proves useful to change point of view temporarily, and ask oneself whether the patient is dealing with 'something that does not belong to him'.
Bion (1970) affirme que l'analyste doit apprendre à écouter et à comprendre ce que le patient lui... more Bion (1970) affirme que l'analyste doit apprendre à écouter et à comprendre ce que le patient lui communique, mais qu'il doit aussi apprendre à « ne pas comprendre ». S'efforcer de comprendre peut être, en effet, une résistance qui est mise en oeuvre surtout lorsqu'au cours de la séance une évolution peu ou pas du tout maîtrisable se produit. Le « ne pas comprendre » dont parle Bion n'est pas une disposition mentale passive ; il n'équivaut pas à se renfermer en soi et à se distancer, mais au contraire, à rester en relation avec ce qui est incompréhensible, contradictoire et mystérieux, sans chercher à sortir de cette condition en s'accrochant à des explications ou en construisant des hypothèses. L'exercice de « ne pas comprendre » permet à l'analyste de ne pas donner prématurément une forme à ce qui est en train d'évoluer et qui pourra prendre forme dans le champ analytique (Green, 1973). A cette capacité de l'analyste de rester dans le doute et dans la confusion, Bion a donné le nom suggestif de « capacité négative ». Capacité parce que c'est l'expression de dons naturels développés à l'aide d'une formation, négative parce qu'elle équivaut non pas à faire, mais à s'abstenir de faire. Lorsque l'analysteaprès être resté dans la condition de ne « pas comprendre »arrive à proposer une interprétation, le fait fet] qu'il soit resté longtemps au contact du non connu donne à ses mots une multidimensionnalité et une ouverture particulières. Le rapport qu'il a entretenu avec ce qui est en évolution fait fe] que ses interventions portent les membres du groupe directement au coeur de l'ensemble de tensions, de fantasmes et d'émotions qui se condense dans la séance au lieu de le décrire : K O (Keats, 1817). Bion met en relation la capacité négative non seulement avec l'ouverture et la multidimensionnalité de la parole de l'analyste, mais aussi avec l'insight. L'insighttel que l'entend Bionest une illumination sur quelque chose ou une intuition (intuit) de l'existence de quelque chose (une nuée de sentiments, de prémonitions, de tensions) qui ne peut pas encore être perçue par les sens, ni saisie par la raison, mais qui influe tout de même sur la relation, sur le champ et sur les individus. Freud (1916) a écrit : « Je sais […] que je dois m'aveugler artificiellement pour focaliser toute la lumière sur un point noir. » Bion (1992) précise que pour allumer cette lumière, il faut une méthode et une discipline. XI e Congrès de Psychothérapie de groupe d'enfants et d'adolescents « Le thérapeutique dans les groupes » (Auxerre, 8 et 9 juin 2007).
Tous droits réservés pour tous pays. La reproduction ou représentation de cet article, notamment ... more Tous droits réservés pour tous pays. La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce soit, est interdite sauf accord préalable et écrit de l'éditeur, en dehors des cas prévus par la législation en vigueur en France. Il est précisé que son stockage dans une base de données est également interdit.
RM Lipgar et M. Pines (sous la direction de), Building …, 2006
ANTHROPOLOGICAL PSYCHOANALYSIS Bion s Journeying in Italy * Claudio Neri Bion held his last semin... more ANTHROPOLOGICAL PSYCHOANALYSIS Bion s Journeying in Italy * Claudio Neri Bion held his last seminar in Rome on 17th July 1977. Francesco Corrao, on behalf of all the participants, expressed his gratitude for the lessons which had been given. Bion thanked the participants for their gratitude and added that he hoped he would not seem rude if he compared Corrao s description of his contribution to something of which he was aware but did not much like-the nearest image he could give was of a leaf falling from a tree without our being able to tell on which side it would land. At first I didn t perceive the fact that he was expressing perplexity about, how his contribution would be received and worked through. I was more struck by the image he was using than by the content. In 1977, Bion was getting on in years and although in good health, he did not know what the future held for him. The image of the falling leaf remained in my mind as a farewell: his goodbye to the people with whom he had spent a week of fervent work. Continuing with his speech, Bion quoted a few lines by Yeats, And when at last that murder s over/ Maybe the bride-bed brings despair/ For each an imagined image brings/ And finds a real image there and a short passage from Shakespeare: Journeys end in lovers meeting, Every wise man s son doth know. At the very moment in which we were to part, Bion was pointing out the need to look ahead, thinking about the possible outcomes of the meeting, which had taken place. In fact, he ended his speech by saying that he did not think that journeys ended in lovers meeting, but that they began at that point, asking further on what the group might give birth to, what thought or action. 2003 To my mind, three of Bion s theories have been developed in an original way in our country, they are: * This paper is an expansion upon a previous publication: Neri, 1998. A way of conducting a discourse The particular model of thinking and talking which Bion called speculative imagination was introduced into Italy, enhanced by the brilliant light of Sicily and the Mediterranean, by Francesco Corrao. I am referring to the colors and intensity of the light in Sicily, but above all to the intensity and depth of Sicilian culture, a culture that is directly descendent from Greek, Arab and Norman traditions. Francesco Corrao identified deeply with Bion through a connection of a common object of love: psychoanalysis. If the statement one can love the mind of a man is true, it is true that Corrao loved the thought and way of Bion s thinking. Corrao (1998, 1998 b) placed Bion s thoughts into his mind and when he brought them to the Italian psychoanalysts attention, they were transformed for having lived in his mind. The primary function of speculative imagination is to give the germ of thought an opportunity to come to life. The second function is to allow it to be communicated, to pass through the barriers of conformity, hypocrisy, cynicism and apathy. Speculative imagination-as far as I have understood-is made up of a third of courage, a third of dramatization and the remaining part of observation and scientific method. Courage lies in saying exactly what one thinks and feels at the moment of the session, making only slight adjustments which may help the patient (or the members of a group) to a better use of communication. An illustration of courage is Bion s saying to the participants at the Romans Seminars that he didn t know how they would work through his contribution. Dramatization consists in privileging the use of images and in suggesting that an intervention be a cue for a dialogue (of two or more voices), which is open to unpredictable developments. The reference at the beginning of this paper where Bion quotes from Yeats and Shakespeare is a fine example of dramatization. The scientific component is offered by the relationship the analyst forms with the facts of the session and by the genuineness with which he accepts that his hypothesis be open to discussion. Speculative imagination can be used not only in meetings of analyst and analysand (and between the analyst and members of a group with analytic aims), but every time there is a meeting among psychoanalysts, too. Several examples of this are shown in the interventions in which Bion tells his colleagues of the discoveries which are progressively giving weight to his psychoanalytic anthropology and represent as many different expressions of it. Firstly, I want to give a brief definition of psychoanalytic anthropology. Anthropology is a compound term which is derived from two Greek words, ánthropos which means man and lògos which means reasoning, discourse and word. Anthropology therefore, is a reasoning upon human nature, or more precisely, a reasoning on man. The specific task of psychoanalysis according to Bion, is to develop a discourse on the most primitive and archaic aspects of man, which goes together with the more evolved ones (language and thought). These aspects of the nature of man persist in civilization as living animal and ancestral remains. Remains that may manifest themselves in various ways and reawaken suddenly, without warning. I would now like to present the illustrations taken from Bion s seminars.
The author divided the discussion is divided in three parts. The first, which is very synthetic, ... more The author divided the discussion is divided in three parts. The first, which is very synthetic, will cover some of Bion’s theories as regards “Work Group Mentality”, “Basic Assumptions Group Mentality”, and their respective leaders. In the second he introduced J. Bleger’s “Syncretic Sociality” concept, which introduces a third type of “Group Mentality” different from the one developed by Bion's theory. The third part, which is the longest, is dedicated to the role of the Genius Loci. The Genius Loci is not a leader, like the Work Group mentality leader or the basic assumptions group mentality leader. However, it performs some important functions for the social and mental life of a group. Work Group and Basic Assumptions Group
European Journal of Psychotherapy and Counselling, 2006
Freud presupposed that the group has one leader and only one. The Freudian view was that for the ... more Freud presupposed that the group has one leader and only one. The Freudian view was that for the members of the group the group leader fills the role of the superego ideal. Bion, on the other hand, makes a distinction between 'work-group mentality' and 'primitive mentality'. Each of these two mentalities at work in the group has its own corresponding leader. The head of the work group is an operative leader, a leader of thought. The head of the basic-assumption group embodies and expresses regressive, uncontrollable negative drives. This leader's individuality is peculiarly susceptible to obliteration by the basic-assumption group's leadership requirements. I have chosen to give the name of genius loci to a third figure who fosters the group members' sense of belonging and identity, encourages participation and sharing, and manages to grasp the affective tonality of what is happening in the group. In the small analytic group the genius loci refers to a figure analogous to a leader, working with, in opposition to or alongside the work-group leader.
The author makes two basic points, ones that have not been elucidated in the literature. The firs... more The author makes two basic points, ones that have not been elucidated in the literature. The first is that when group associations coalesce, in some sort of unified way, they form in two levels. One level is the manifest theme that the therapist perceives and, in traditional ...
The author makes two basic points, ones that have not been elucidated in the literature. The firs... more The author makes two basic points, ones that have not been elucidated in the literature. The first is that when group associations coalesce, in some sort of unified way, they form in two levels. One level is the manifest theme that the therapist perceives and, in traditional ...
Capitolo del libro a cura di Antonio D'Angiò "I LUOGHI INESPLORATI DELLA GRUPPO ANALISI" (ISBN 97... more Capitolo del libro a cura di Antonio D'Angiò "I LUOGHI INESPLORATI DELLA GRUPPO ANALISI" (ISBN 9788889465455, pagg. 364, Editrice Il Ponte, 2021). INDICE:
PREAMBOLO Claudio Neri INTRODUZIONE Antonio d’Angiò capitolo I ID-ENTITÀ MEDITERRANEE E PROCESSI DI TRANSCULTURAZIONE. LA SPECIFICITÀ DEL PENSIERO MERIDIANO Presentazione del curatore Nomos ed erranza: il potere, il volto, l’alterità nel pluriverso mediterraneo Nelson Mauro Maldonato Psicoanalisi e luoghi della memoria collettiva nei disagi delle civiltà mediterranee Giuseppe Leo La civiltà contemporanea: per una nuova grammatica speculativa Giuseppe Limone capitolo II GRUPPI MULTICULTURALI, TRAUMI, VIOLENZE COLLETTIVE. NUOVI DISPOSITIVI PER L’ACCOGLIENZA NELLE ISTITUZIONI. Presentazione del curatore Vertici e modelli psicoanalitici per accogliere catastrofi sociali nel nostro cervello gruppale Guelfo Margherita Le istituzioni di accoglienza dei minori non accompagnati: un luogo per riafferrare ed elaborare le ripercussioni soggettive d ei cedimenti e delle rotture delle cornici culturali Jean Pierre Pinel Emergenza in mare. Attraversare il caos delle emozioni Stefania Diletta Del Bono I due fronti della sopravvivenza psichica nelle violenze sociali estreme Silvia Amati Sas capitolo III VERSO UNA CLINICA DELLE FRONTIERE: ESTENSIONI ED INTERAZIONI DELLA GRUPPOANALISI TRANSCULTURALE Presentazione del curatore Quel che resta dell’etnopsichiatria. La lezione dei saperi terapeutici locali e la critica agli approcci egemonici nella clinica della migrazione (ABSTRACT) Roberto Beneduce Dispositivi e processi di gruppi terapeutici transculturali per migranti e rifugiati Jaak Le Roy Radici e rizomi dell'approccio etno sistemico narrativo nella clinica con migranti e non (TRACCE) Natale Losi capitolo IV DISLOCAZIONI, MIGRAZIONI, TRASFORMAZIONI. SOGGETTIVITÀ IN TRANSITO Presentazione del curatore Transizioni: l’eterogeneità delle identità Virginia De Micco L’attesa dell'identità: crisi e riscatto nel gruppo psicoanalitico transculturale Alfredo Lombardozzi Un’identità transculturale contemporanea: la soggettività neoliberista di massa Giuseppe Ruvolo capitolo V LECTIO MAGISTRALIS Presentazione del curatore Molteplicità, eterogeneità, singolarità. La formazione al lavoro psicoanalitico di gruppo in dispositivi multiculturali René Kaës capitolo VI PER UNA GRUPPOANALISI VISTA MARE I Gruppi esperienziali Antonio d’Angiò capitolo VII CONCLUSIONE GENERALE… E IL BISOGNO DI INTERROGARSI Antonio d’Angiò
Summary The fauna from Alpe di Specie (Seelandalpe) is one of the most important Carnian faunas ... more Summary The fauna from Alpe di Specie (Seelandalpe) is one of the most important Carnian faunas in the world. Unfortunately it has never been found in situ; it is only known from erratic boulders embedded in peaty soil in the meadows of the Alpe di Specie, where they are distributed along a continuous beltabove the deep-water S. Cassiano Fm andbelow the
The group members shall draw up a theory of the genesis of mental suffering, which is part of the... more The group members shall draw up a theory of the genesis of mental suffering, which is part of the group’s culture. This is an implicit theory. It has not been disseminated, organized and systematized. However, the group members make use of it. Its recognition is an important point of reference for the analyst. An analyst who is able to recognize its features and content will understand better how the group is progressing in its attempt to achieve health. The recognition of this theory also helps the analyst understand what image the group members have of themselves as a group. Keywords: Psychopathology, Psychoanalysis, Group psychotherapy, Psychological Field Theory, Group self-representation
The authors present a dialogue aimed at illuminating the concept of disease, within a complex and... more The authors present a dialogue aimed at illuminating the concept of disease, within a complex and multidisciplinary. Following a historical development of the concept, are first identified the elements of the value of Hippocratic medicine, and then articulate the notion with the developments that it has received as part of psychoanalysis and group psychoanalysis. To better understand the concept of disease in the latter area, are also used contributions from the anthropological studies of some cultures that have been studied in particular by Auge and Heretier
This paper has been divided into two sections. The first part focuses on a comparison between fie... more This paper has been divided into two sections. The first part focuses on a comparison between field and other notions that, although somewhat similar to field, don't exactly coincide with the term. The second section begins with the paragraph alfa-function and develops the idea of "enlarged field". The origins of the concept M. and W. Baranger, F. Corrao. The first works in (dual) psychoanalytic ambit which introduce the bipersonal field concept are by Madeleine and Willy Baranger and propose a broadening of the Kleinian school psychoanalysis through concepts that come from Gestalt psychology and Merleau Ponty's "in situation" psychology of man (1964). «The structural characteristics of the analytic situation require a necessary description with the help of the field concept. The analytic situation has its own spatial and temporal structure, and is oriented along determinate dynamic lines of force; it has its own laws of development, general and momentary objectives. This field is our immediate and specific object of observation. » (Baranger and Baranger, 1961). Considering that both patient and analyst take part in the same dynamic process, the Barangers (1978) recognize the individuals that are involved in the field, the field that they themselves produce and in which they are immersed. The field isn't the sum of inner situations that belong to members of the couple, nor can it be amenable to one or the other, instead, it takes the form of a third element with independent qualities and dynamics. The analytic field, defined as such, is made up of three levels. The first level corresponds to the formal aspects and the basic contract (setting), the second level corresponds to the dynamic aspects of the manifest content and verbal interaction, and the third corresponds to the functional aspect of integration and insight as regards unconscious bipersonal fantasy. The unconscious bi-personal fantasy represents the most original aspect of the Barangers' proposal and it combines Kleinian concepts with those of field: it is in fact made up from the overlap of projective identifications belonging to the two members of the analytic pair. The unconscious bi-personal fantasy is the specific object of
SUMMARY: There is an enormous literature on the inheritance of trans-generational phantasies and ... more SUMMARY: There is an enormous literature on the inheritance of trans-generational phantasies and phantasms. I deal with a specific aspect of the theme in this article: whether mental and relational fields (such as those characterized by 'nobility' and boredom) can cross over several generations. It is normal practice for the analyst to attempt to identify the personal (conscious and unconscious) motivations behind a given situation, which is presented by the patient as being unpremeditated or due to reasons beyond his control or wishes. In some cases it proves useful to change point of view temporarily, and ask oneself whether the patient is dealing with 'something that does not belong to him'.
Bion (1970) affirme que l'analyste doit apprendre à écouter et à comprendre ce que le patient lui... more Bion (1970) affirme que l'analyste doit apprendre à écouter et à comprendre ce que le patient lui communique, mais qu'il doit aussi apprendre à « ne pas comprendre ». S'efforcer de comprendre peut être, en effet, une résistance qui est mise en oeuvre surtout lorsqu'au cours de la séance une évolution peu ou pas du tout maîtrisable se produit. Le « ne pas comprendre » dont parle Bion n'est pas une disposition mentale passive ; il n'équivaut pas à se renfermer en soi et à se distancer, mais au contraire, à rester en relation avec ce qui est incompréhensible, contradictoire et mystérieux, sans chercher à sortir de cette condition en s'accrochant à des explications ou en construisant des hypothèses. L'exercice de « ne pas comprendre » permet à l'analyste de ne pas donner prématurément une forme à ce qui est en train d'évoluer et qui pourra prendre forme dans le champ analytique (Green, 1973). A cette capacité de l'analyste de rester dans le doute et dans la confusion, Bion a donné le nom suggestif de « capacité négative ». Capacité parce que c'est l'expression de dons naturels développés à l'aide d'une formation, négative parce qu'elle équivaut non pas à faire, mais à s'abstenir de faire. Lorsque l'analysteaprès être resté dans la condition de ne « pas comprendre »arrive à proposer une interprétation, le fait fet] qu'il soit resté longtemps au contact du non connu donne à ses mots une multidimensionnalité et une ouverture particulières. Le rapport qu'il a entretenu avec ce qui est en évolution fait fe] que ses interventions portent les membres du groupe directement au coeur de l'ensemble de tensions, de fantasmes et d'émotions qui se condense dans la séance au lieu de le décrire : K O (Keats, 1817). Bion met en relation la capacité négative non seulement avec l'ouverture et la multidimensionnalité de la parole de l'analyste, mais aussi avec l'insight. L'insighttel que l'entend Bionest une illumination sur quelque chose ou une intuition (intuit) de l'existence de quelque chose (une nuée de sentiments, de prémonitions, de tensions) qui ne peut pas encore être perçue par les sens, ni saisie par la raison, mais qui influe tout de même sur la relation, sur le champ et sur les individus. Freud (1916) a écrit : « Je sais […] que je dois m'aveugler artificiellement pour focaliser toute la lumière sur un point noir. » Bion (1992) précise que pour allumer cette lumière, il faut une méthode et une discipline. XI e Congrès de Psychothérapie de groupe d'enfants et d'adolescents « Le thérapeutique dans les groupes » (Auxerre, 8 et 9 juin 2007).
Tous droits réservés pour tous pays. La reproduction ou représentation de cet article, notamment ... more Tous droits réservés pour tous pays. La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce soit, est interdite sauf accord préalable et écrit de l'éditeur, en dehors des cas prévus par la législation en vigueur en France. Il est précisé que son stockage dans une base de données est également interdit.
RM Lipgar et M. Pines (sous la direction de), Building …, 2006
ANTHROPOLOGICAL PSYCHOANALYSIS Bion s Journeying in Italy * Claudio Neri Bion held his last semin... more ANTHROPOLOGICAL PSYCHOANALYSIS Bion s Journeying in Italy * Claudio Neri Bion held his last seminar in Rome on 17th July 1977. Francesco Corrao, on behalf of all the participants, expressed his gratitude for the lessons which had been given. Bion thanked the participants for their gratitude and added that he hoped he would not seem rude if he compared Corrao s description of his contribution to something of which he was aware but did not much like-the nearest image he could give was of a leaf falling from a tree without our being able to tell on which side it would land. At first I didn t perceive the fact that he was expressing perplexity about, how his contribution would be received and worked through. I was more struck by the image he was using than by the content. In 1977, Bion was getting on in years and although in good health, he did not know what the future held for him. The image of the falling leaf remained in my mind as a farewell: his goodbye to the people with whom he had spent a week of fervent work. Continuing with his speech, Bion quoted a few lines by Yeats, And when at last that murder s over/ Maybe the bride-bed brings despair/ For each an imagined image brings/ And finds a real image there and a short passage from Shakespeare: Journeys end in lovers meeting, Every wise man s son doth know. At the very moment in which we were to part, Bion was pointing out the need to look ahead, thinking about the possible outcomes of the meeting, which had taken place. In fact, he ended his speech by saying that he did not think that journeys ended in lovers meeting, but that they began at that point, asking further on what the group might give birth to, what thought or action. 2003 To my mind, three of Bion s theories have been developed in an original way in our country, they are: * This paper is an expansion upon a previous publication: Neri, 1998. A way of conducting a discourse The particular model of thinking and talking which Bion called speculative imagination was introduced into Italy, enhanced by the brilliant light of Sicily and the Mediterranean, by Francesco Corrao. I am referring to the colors and intensity of the light in Sicily, but above all to the intensity and depth of Sicilian culture, a culture that is directly descendent from Greek, Arab and Norman traditions. Francesco Corrao identified deeply with Bion through a connection of a common object of love: psychoanalysis. If the statement one can love the mind of a man is true, it is true that Corrao loved the thought and way of Bion s thinking. Corrao (1998, 1998 b) placed Bion s thoughts into his mind and when he brought them to the Italian psychoanalysts attention, they were transformed for having lived in his mind. The primary function of speculative imagination is to give the germ of thought an opportunity to come to life. The second function is to allow it to be communicated, to pass through the barriers of conformity, hypocrisy, cynicism and apathy. Speculative imagination-as far as I have understood-is made up of a third of courage, a third of dramatization and the remaining part of observation and scientific method. Courage lies in saying exactly what one thinks and feels at the moment of the session, making only slight adjustments which may help the patient (or the members of a group) to a better use of communication. An illustration of courage is Bion s saying to the participants at the Romans Seminars that he didn t know how they would work through his contribution. Dramatization consists in privileging the use of images and in suggesting that an intervention be a cue for a dialogue (of two or more voices), which is open to unpredictable developments. The reference at the beginning of this paper where Bion quotes from Yeats and Shakespeare is a fine example of dramatization. The scientific component is offered by the relationship the analyst forms with the facts of the session and by the genuineness with which he accepts that his hypothesis be open to discussion. Speculative imagination can be used not only in meetings of analyst and analysand (and between the analyst and members of a group with analytic aims), but every time there is a meeting among psychoanalysts, too. Several examples of this are shown in the interventions in which Bion tells his colleagues of the discoveries which are progressively giving weight to his psychoanalytic anthropology and represent as many different expressions of it. Firstly, I want to give a brief definition of psychoanalytic anthropology. Anthropology is a compound term which is derived from two Greek words, ánthropos which means man and lògos which means reasoning, discourse and word. Anthropology therefore, is a reasoning upon human nature, or more precisely, a reasoning on man. The specific task of psychoanalysis according to Bion, is to develop a discourse on the most primitive and archaic aspects of man, which goes together with the more evolved ones (language and thought). These aspects of the nature of man persist in civilization as living animal and ancestral remains. Remains that may manifest themselves in various ways and reawaken suddenly, without warning. I would now like to present the illustrations taken from Bion s seminars.
The author divided the discussion is divided in three parts. The first, which is very synthetic, ... more The author divided the discussion is divided in three parts. The first, which is very synthetic, will cover some of Bion’s theories as regards “Work Group Mentality”, “Basic Assumptions Group Mentality”, and their respective leaders. In the second he introduced J. Bleger’s “Syncretic Sociality” concept, which introduces a third type of “Group Mentality” different from the one developed by Bion's theory. The third part, which is the longest, is dedicated to the role of the Genius Loci. The Genius Loci is not a leader, like the Work Group mentality leader or the basic assumptions group mentality leader. However, it performs some important functions for the social and mental life of a group. Work Group and Basic Assumptions Group
European Journal of Psychotherapy and Counselling, 2006
Freud presupposed that the group has one leader and only one. The Freudian view was that for the ... more Freud presupposed that the group has one leader and only one. The Freudian view was that for the members of the group the group leader fills the role of the superego ideal. Bion, on the other hand, makes a distinction between 'work-group mentality' and 'primitive mentality'. Each of these two mentalities at work in the group has its own corresponding leader. The head of the work group is an operative leader, a leader of thought. The head of the basic-assumption group embodies and expresses regressive, uncontrollable negative drives. This leader's individuality is peculiarly susceptible to obliteration by the basic-assumption group's leadership requirements. I have chosen to give the name of genius loci to a third figure who fosters the group members' sense of belonging and identity, encourages participation and sharing, and manages to grasp the affective tonality of what is happening in the group. In the small analytic group the genius loci refers to a figure analogous to a leader, working with, in opposition to or alongside the work-group leader.
The author makes two basic points, ones that have not been elucidated in the literature. The firs... more The author makes two basic points, ones that have not been elucidated in the literature. The first is that when group associations coalesce, in some sort of unified way, they form in two levels. One level is the manifest theme that the therapist perceives and, in traditional ...
The author makes two basic points, ones that have not been elucidated in the literature. The firs... more The author makes two basic points, ones that have not been elucidated in the literature. The first is that when group associations coalesce, in some sort of unified way, they form in two levels. One level is the manifest theme that the therapist perceives and, in traditional ...
Capitolo del libro a cura di Antonio D'Angiò "I LUOGHI INESPLORATI DELLA GRUPPO ANALISI" (ISBN 97... more Capitolo del libro a cura di Antonio D'Angiò "I LUOGHI INESPLORATI DELLA GRUPPO ANALISI" (ISBN 9788889465455, pagg. 364, Editrice Il Ponte, 2021). INDICE:
PREAMBOLO Claudio Neri INTRODUZIONE Antonio d’Angiò capitolo I ID-ENTITÀ MEDITERRANEE E PROCESSI DI TRANSCULTURAZIONE. LA SPECIFICITÀ DEL PENSIERO MERIDIANO Presentazione del curatore Nomos ed erranza: il potere, il volto, l’alterità nel pluriverso mediterraneo Nelson Mauro Maldonato Psicoanalisi e luoghi della memoria collettiva nei disagi delle civiltà mediterranee Giuseppe Leo La civiltà contemporanea: per una nuova grammatica speculativa Giuseppe Limone capitolo II GRUPPI MULTICULTURALI, TRAUMI, VIOLENZE COLLETTIVE. NUOVI DISPOSITIVI PER L’ACCOGLIENZA NELLE ISTITUZIONI. Presentazione del curatore Vertici e modelli psicoanalitici per accogliere catastrofi sociali nel nostro cervello gruppale Guelfo Margherita Le istituzioni di accoglienza dei minori non accompagnati: un luogo per riafferrare ed elaborare le ripercussioni soggettive d ei cedimenti e delle rotture delle cornici culturali Jean Pierre Pinel Emergenza in mare. Attraversare il caos delle emozioni Stefania Diletta Del Bono I due fronti della sopravvivenza psichica nelle violenze sociali estreme Silvia Amati Sas capitolo III VERSO UNA CLINICA DELLE FRONTIERE: ESTENSIONI ED INTERAZIONI DELLA GRUPPOANALISI TRANSCULTURALE Presentazione del curatore Quel che resta dell’etnopsichiatria. La lezione dei saperi terapeutici locali e la critica agli approcci egemonici nella clinica della migrazione (ABSTRACT) Roberto Beneduce Dispositivi e processi di gruppi terapeutici transculturali per migranti e rifugiati Jaak Le Roy Radici e rizomi dell'approccio etno sistemico narrativo nella clinica con migranti e non (TRACCE) Natale Losi capitolo IV DISLOCAZIONI, MIGRAZIONI, TRASFORMAZIONI. SOGGETTIVITÀ IN TRANSITO Presentazione del curatore Transizioni: l’eterogeneità delle identità Virginia De Micco L’attesa dell'identità: crisi e riscatto nel gruppo psicoanalitico transculturale Alfredo Lombardozzi Un’identità transculturale contemporanea: la soggettività neoliberista di massa Giuseppe Ruvolo capitolo V LECTIO MAGISTRALIS Presentazione del curatore Molteplicità, eterogeneità, singolarità. La formazione al lavoro psicoanalitico di gruppo in dispositivi multiculturali René Kaës capitolo VI PER UNA GRUPPOANALISI VISTA MARE I Gruppi esperienziali Antonio d’Angiò capitolo VII CONCLUSIONE GENERALE… E IL BISOGNO DI INTERROGARSI Antonio d’Angiò
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INDICE:
PREAMBOLO
Claudio Neri
INTRODUZIONE
Antonio d’Angiò
capitolo I
ID-ENTITÀ MEDITERRANEE E PROCESSI DI TRANSCULTURAZIONE.
LA SPECIFICITÀ DEL PENSIERO MERIDIANO
Presentazione del curatore
Nomos ed erranza: il potere, il volto, l’alterità nel pluriverso mediterraneo
Nelson Mauro Maldonato
Psicoanalisi e luoghi della memoria collettiva nei disagi delle civiltà mediterranee
Giuseppe Leo
La civiltà contemporanea: per una nuova grammatica speculativa
Giuseppe Limone
capitolo II
GRUPPI MULTICULTURALI, TRAUMI, VIOLENZE COLLETTIVE.
NUOVI DISPOSITIVI PER L’ACCOGLIENZA NELLE ISTITUZIONI.
Presentazione del curatore
Vertici e modelli psicoanalitici per accogliere catastrofi sociali nel nostro cervello gruppale
Guelfo Margherita
Le istituzioni di accoglienza dei minori non accompagnati:
un luogo per riafferrare ed elaborare le ripercussioni soggettive d
ei cedimenti e delle rotture delle cornici culturali
Jean Pierre Pinel
Emergenza in mare. Attraversare il caos delle emozioni
Stefania Diletta Del Bono
I due fronti della sopravvivenza psichica nelle violenze sociali estreme
Silvia Amati Sas
capitolo III
VERSO UNA CLINICA DELLE FRONTIERE:
ESTENSIONI ED INTERAZIONI DELLA GRUPPOANALISI TRANSCULTURALE
Presentazione del curatore
Quel che resta dell’etnopsichiatria.
La lezione dei saperi terapeutici locali e la critica agli approcci egemonici
nella clinica della migrazione (ABSTRACT)
Roberto Beneduce
Dispositivi e processi di gruppi terapeutici transculturali per migranti e rifugiati
Jaak Le Roy
Radici e rizomi dell'approccio etno sistemico narrativo nella clinica con migranti e non (TRACCE)
Natale Losi
capitolo IV
DISLOCAZIONI, MIGRAZIONI, TRASFORMAZIONI. SOGGETTIVITÀ IN TRANSITO
Presentazione del curatore
Transizioni: l’eterogeneità delle identità
Virginia De Micco
L’attesa dell'identità: crisi e riscatto nel gruppo psicoanalitico transculturale
Alfredo Lombardozzi
Un’identità transculturale contemporanea: la soggettività neoliberista di massa
Giuseppe Ruvolo
capitolo V
LECTIO MAGISTRALIS
Presentazione del curatore
Molteplicità, eterogeneità, singolarità.
La formazione al lavoro psicoanalitico di gruppo in dispositivi multiculturali
René Kaës
capitolo VI
PER UNA GRUPPOANALISI VISTA MARE
I Gruppi esperienziali
Antonio d’Angiò
capitolo VII
CONCLUSIONE GENERALE… E IL BISOGNO DI INTERROGARSI
Antonio d’Angiò
INDICE:
PREAMBOLO
Claudio Neri
INTRODUZIONE
Antonio d’Angiò
capitolo I
ID-ENTITÀ MEDITERRANEE E PROCESSI DI TRANSCULTURAZIONE.
LA SPECIFICITÀ DEL PENSIERO MERIDIANO
Presentazione del curatore
Nomos ed erranza: il potere, il volto, l’alterità nel pluriverso mediterraneo
Nelson Mauro Maldonato
Psicoanalisi e luoghi della memoria collettiva nei disagi delle civiltà mediterranee
Giuseppe Leo
La civiltà contemporanea: per una nuova grammatica speculativa
Giuseppe Limone
capitolo II
GRUPPI MULTICULTURALI, TRAUMI, VIOLENZE COLLETTIVE.
NUOVI DISPOSITIVI PER L’ACCOGLIENZA NELLE ISTITUZIONI.
Presentazione del curatore
Vertici e modelli psicoanalitici per accogliere catastrofi sociali nel nostro cervello gruppale
Guelfo Margherita
Le istituzioni di accoglienza dei minori non accompagnati:
un luogo per riafferrare ed elaborare le ripercussioni soggettive d
ei cedimenti e delle rotture delle cornici culturali
Jean Pierre Pinel
Emergenza in mare. Attraversare il caos delle emozioni
Stefania Diletta Del Bono
I due fronti della sopravvivenza psichica nelle violenze sociali estreme
Silvia Amati Sas
capitolo III
VERSO UNA CLINICA DELLE FRONTIERE:
ESTENSIONI ED INTERAZIONI DELLA GRUPPOANALISI TRANSCULTURALE
Presentazione del curatore
Quel che resta dell’etnopsichiatria.
La lezione dei saperi terapeutici locali e la critica agli approcci egemonici
nella clinica della migrazione (ABSTRACT)
Roberto Beneduce
Dispositivi e processi di gruppi terapeutici transculturali per migranti e rifugiati
Jaak Le Roy
Radici e rizomi dell'approccio etno sistemico narrativo nella clinica con migranti e non (TRACCE)
Natale Losi
capitolo IV
DISLOCAZIONI, MIGRAZIONI, TRASFORMAZIONI. SOGGETTIVITÀ IN TRANSITO
Presentazione del curatore
Transizioni: l’eterogeneità delle identità
Virginia De Micco
L’attesa dell'identità: crisi e riscatto nel gruppo psicoanalitico transculturale
Alfredo Lombardozzi
Un’identità transculturale contemporanea: la soggettività neoliberista di massa
Giuseppe Ruvolo
capitolo V
LECTIO MAGISTRALIS
Presentazione del curatore
Molteplicità, eterogeneità, singolarità.
La formazione al lavoro psicoanalitico di gruppo in dispositivi multiculturali
René Kaës
capitolo VI
PER UNA GRUPPOANALISI VISTA MARE
I Gruppi esperienziali
Antonio d’Angiò
capitolo VII
CONCLUSIONE GENERALE… E IL BISOGNO DI INTERROGARSI
Antonio d’Angiò