Heinz Kohut

Heinz Kohut is a key figure for transpersonal psychology. Learning from the treatment of patients who suffered from pathological narcissism in his psychotherapy practice, Kohut developed a theoretical model of the self in which the development of a bi-polar self supplants drive conflict as the basis of psychoanalytic theory and practice. Like Freud, Kohut believed that measured narcissism is inherently healthy and basic to human psychology. Like Jung, Kohut believed that the self, rather than the ego, is primary to human psychology and that egoistic narcissism can be transcended later in life during the normal developmental process, through what he called ''cosmic narcissism.'' Although he does not consider Kohut directly, Ferrer believes that spirituality can take on a pathological narcissistic form. Kohut's ideas have the potential to bridge psychoanalytic, analytical and transpersonal theories and may assist in bringing about a more complete understanding of the ego, the self and narcissism.

Deriving from the myth of Narcissus, in which a beautiful youth falls in love with his own reflection, the concept of narcissism was given its first systematic treatment in Sigmund Freud's 1914 essay “On Narcissism.” Since Freud's account of narcissism remains the starting point for most subsequent discussions of the topic, this entry begins with a brief summary of Freud's views before moving on to consider some of the major questions that have consistently arisen in philosophical treatments of narcissism and self‐love. How ought we to draw the line between healthy self‐esteem and pathological narcissism? Given the apparently ubiquitous presence of “the dear self” (to use Kant's term) in human consciousness, what would it mean to cultivate a truly nonnarcissistic concern for others, and is such a thing possible – or even desirable?

Tom is a 32-year-old single man who works as a lawyer in a competitive law firm. He holds a PhD from an Ivy League University. Tom decided to seek therapy in order to address his professional future. Tom describes his work environment as highly competitive, demanding and at times aggressive. His work hours are extremely long and he feels like he is constantly under the tight scrutiny of his superiors. Even though he is well compensated for his hard work and has made steady progress toward becoming a partner, after three years in the company he feels exhausted, unsatisfied, and despondent. He says he always has to be "on guard", highly attuned to the expectations and moves of others. Although on the outside he manages to maintain a calm, composed, and confident façade, inside he feels tensed and deflated, struggling with frequent bursts of anxiety and anger. Furthermore, with the exception of two of his colleagues whom he perceives as trustworthy and loyal, he is suspicious about the motivation and intensions of others in the company and hence keeps them at an arm's length. He reports struggling with sleep difficulties and having repeated dreams of getting into fights with his superiors and old professors. Tom is the older son of parents with remarkable professional accomplishments. His father holds a high rank position in the ministry of foreign affairs and his mother is an accomplished paediatrician. He has two younger sisters. He says that he was a responsible and independent child who excelled in school as well as sports and always had one or two close friends. He was born in Israel but because of his father's diplomatic career, the family lived for long periods in different countries. He says that the frequent moves taught him to adjust to different environments, strengthened his self-confidence and sense of independence, qualities he viewed as significant assets in his adult life. He describes his

SE HABLA DE NARCISISMO COMO CATECTIZACIÓN DEL SELF,, QUE NO ES EL YO EN SÍ MISMO; PERO ADQUIERE UNA IDENTIDAD CUANDO SE DA EL NACIMIENTO DEL INDIVIDO HUMANO, TRAS LA ETAPA SIMBIÓTICA O FUSIONAL. KOHUT HABLAR DE OBJETOS DEL SELF; LA PERSONALIDAD NARCISTA Y BORDERLINE SERÍAN LA PERSONALIDAD NEURÓTICA DE NUESTRO TIEMP, DADA SU FRECUENCIA Y EN TRATAMIENTO PSICOANALÍTICA HARÍAN REGRESIONES A LA SOSPECHA PARANOIDE, SEDAR´ÇIAN ILUSIONES CORPORALES Y PERCEPCIONES ALTERADAS, QUE TOCAN CON LA PSICOSIS Y APARECEN EN EL EJE DE LA TRANSFERENCIA Y CONTRATGRANSFERENCIA, COMO FENÓMENOS TRANSITORIOS Y SE PERCISA HACER UN BUEN DIAGNÓSTICO DIFERENCIAL.SUELE APARECER EL YO GRANDIOSO, COMO YO REPRESENTACIÓN IDEALIZADO, CON UN PERSONALIDAD MÁS INTEGRADA, QUE EN LOS CASOS BORDERLINE Y PSICOSIS PROPIAMENTE DICHAS. TAMBIEN HAY PERSONALIDADES NARCISISTAS CON UN SELF COHESIVO CON MAYOR CAPACIDAD DE TOLERAR LOS TRAUMAS OCASIONADOS POR EL ENTORNO ENLOQUECEDOR.. SE EXPLICA COMO SE CONSTITUYE EL YO GRANDIOSO. EN EL TRATAMIENTO SE DAN TRANSFERENCIAS IDEALIZADAS Y ESPECULARES, GENERADORAS DE DISTINTAS REACCIONES CONTRATRANSFERENCIALES DE PARTE DL TERAPEUTA, DE DONDE ES MUY IMPORTANTE UNA BUENA ALIANZA TERAPÉUTICA, QUE PERMITA HACER CIERTOS INSIGHTS

This article examines the experience of being seen and analyzes its central role in the formation of a coherent sense of self. Tove Jansson's short story from 1962, 'The Invisible Child', serves as the red thread of the article, and the story is analyzed in the light of Donald Winnicott's work on social mirroring. The analysis is enriched by the psychoanalytic insights of Veikko Tähkä and Heinz Kohut, and complemented by Axel Honneth's philosophical elaborations as well as by recent developmental findings as presented by Vasudevi Reddy. The article is divided into an introduction and three sections. After summarizing Jansson's story in the introduction, the first section elaborates and examines different senses of social invisibility. The second section assesses developmental factors that promote social invisibility and highlights the importance of being seen. The third and final section interprets Jansson's story as an analogy to an intensive therapeutic process, while pinpointing those elements that facilitate the restructuring of a disturbed sense of self. As a whole, the article thus discusses an issue that is often simply taken for granted in discussions of empathy and interpersonal experience: social visibility.

В психологии самости считается, что неспособность родителей выстроить должные эмпатические взаимоотношения со своими детьми приводит к вышеупомянутым неудачам родительства. Хотя родители обычно непреднамеренны в своей неотзывчивости, ребёнку приходится адаптироваться — или дезадаптироваться — к отношению, проявляемому родителями. Многократные эмпатические неудачи со стороны родителей и реакции детей на них лежат в основе почти всех форм психопатологии.

In Psychotherapy Reflections a psychoanalytically-informed patient describes his feelings about his therapeutic relationship and critically examines selected therapy sessions from a nine-month course of treatment. Many texts about psychotherapy are based either on patient narratives or on a clinical model. Psychotherapy Reflections, however, combines patient narrative with probing insight and dream analysis based on the work of noted dream researcher Stanley R. Palombo, M.D., who has shown that dreams serve an information-processing function by matching present and past experience in determining what information will be filtered through for storage in permanent memory.

Narsizm ve borderline gibi kişilik yapılarının etiyolojisinde Bilişsel Davranışçı Terapi (BDT) gibi modeller yetersiz kalabilmektedir. Bu sebeple narsizmi anlamak için psikanalitik kuramda Kendilik Psikolojisini (Self Psychology) anlayabilmek mühimdir.

I hereby grant to Simon Fraser University the right to lend my thesis, project or extended essay (the titIe of which is shown below) to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalf or for one of its users. I further agree that permission for multiple copying of this work for scholarly purposes may be granted by me or the Dean of Graduate Studies. Tt is understood that copying or publication of this work for financial gain shall not be allowed without my written permission.

Перевод фрагментов из статьи психотерапевта Роберта Салцмана «Хайнц Кохут и изобретение психоаналитической психологии самости», вошедшей в качестве главы в неопубликованную книгу автора «Психотерапия как личная исповедь» (Psychotherapy as Personal Confession, 1998). В тексте задаётся образец перевода сложных терминов, связанных с психологией самости Хайнца Кохута.

En esta investigación psicodinamica encontré que dentro de la envidia existe un rol fundamental de origen biológico.  En este sistema envidioso también están en movimiento funciones neurológicas, estas mismas permiten que florezcan los procesos psicoanalíticos. Estas dos últimas funciones se afectan recíprocamente, y por supuesto, estos mismos, están también influenciados por el ambiente en el que se desarrolla el sujeto. Este amplio sistema no solamente se ve perturbado en los primeros años de vida, sino que también se altera en la adolescencia.



Etiquetas :

• Psychology 
• Psicología 
• Entrevista Psicológica 
• Psicoanálisis 
• Psicoanalisis Y Vínculos 
• Relaciones Objetales 
• Melanie Klein 
• Otto Kernberg 
• frank yeomans 
• Sigmund Freud 
• Feminist Theory 
• Feminism
• Feminismo 
• Wilfred Bion 
• Heinz Kohut 
• Eve caligor 
• André Green 
• Donald W. Winnicott 
• Peter Fonagy 
• Attachment Theory 
• Teoria Del Apego 
• Anna Freud 
• John Bowlby 
• Psicologia Cognitiva 
• Psicología Social 
• Psicología clínica 
• Psicopatologia 
• Borderline Personality Disorder
• Borderline 
• Trastornos de la infancia y la adolescencia 
• Trastornos Psicologicos 
• trastornos de Personalidad 
• Neuroscience 
• Neuropsicología 
• Psicologia Del Desarrollo 
• Mentalization 
• Terapia basada en la mentalización
• mentalización 
• Benjamin Buzali

Bu çalışmanın iki amacı bulunmaktadır; İlki, direnç ve bu terimi ilk kez kullanan Freud’dan günümüze ‘direnç’ terimi hakkındaki teorilerin, psikanalitik ve psikodinamik terapiler açısından psikoloji tarihi boyunca nasıl geliştiği ve değiştiği üzerine bilgi vermektir. Çalışmanın bu kısmında öncü psikolog ve teorisyenlerin yorumları bulunmaktadır. Ayrıca önemli bir role sahip olan direnç ve savunmaların nedenleri üzerine detaylıca durulmuştur. İkinci olarak, klinik uygulamalarda neden dirençle karşılaşıldığı ve psikodinamik bakış açısı sayesinde dirençle nasıl başa çıkılabileceği tartışılmaktadır.

shared roles as psychoanalytic theorists who built vital epistemological challenges to the psychoanalytic mainstream into their metapsychological and developmental theories. Their radical emendations were born from their respective dissatisfaction with the theory and practice of American ego psychology. Perhaps most fundamentally, each found that, as practiced at the time, ego psychology foisted the analyst's views of reality on the patient, producing results antithetical to the aim of psychoanalysis. wrote: "We believe that the [theories] of drive primacy and drive taming … and [the movement] from narcissism to object love are-or have gradually become-part of a supraordinated moral system in scientific disguise; we therefore believe, verbal disclaimers to the contrary, that the actual practice of analysis is burdened by an admixture of hidden moral and educational goals" (p. 208). Lacan (1954b), critiquing a case vignette given by Ernst Kris, held that Kris's "analysis of the resistances … consists [of] attacking the subject's world (that is, his patterns) in order to reshape it on the model of the analyst's world, in the name of the analysis of defense" (p. 332).

Artikkeli käsittelee nähdyksi tulemisen kokemusta ja sen keskeistä asemaa itseyden muodostumisessa. Artikkelin punaisena lankana toimii Tove Janssonin tarina ”Näkymätön lapsi” (1962), ja sitä lähestytään filosofian, kehityspsykologian ja psykoanalyysin näkökulmista. Artikkeli jakautuu johdantoon ja kolmeen osioon. Johdanto tiivistää Janssonin tarinan. Ensimmäinen osio, ”diagnostiikka”, käsittelee sosiaalisen näkymättömyyden eri merkityksiä. Toinen osio, ”etiologia”, selvittää mitkä kehitykselliset tekijät usein johtavat sosiaaliseen näkymättömyyteen. Kolmas ja viimeinen osio, ”terapia”, tulkitsee Janssonin tarinaa intensiivisen terapiaprosessin vertauskuvana. Artikkeli hyödyntää erityisesti Donald Winnicottin, Heinz Kohutin ja Veikko Tähkän ajattelua. Lisäksi se ammentaa myöhemmästä kehityspsykologiasta ja filosofiasta.

Using a brief psychodynamic framework, I propose that the use of in-session therapist drawings or " sketches " that support verbal communication is a meaningful activity in the therapist–patient dyad. I argue that the creation of visual sketches in session is synergistic with multiple therapeutic elements in brief therapy. These elements include a focus on a central theme, explicit verbal communications that promote insight, and nonverbal activities that foster important relational functions such as triangulated referencing, mentalization, and disembedding. In addition, I suggest that a sketch of the therapist's interpretation of the patient's in-session comments onto a visible surface provides clarification, allows for organization, and increases accessibility to affective memories. I offer a case example, with attendant sketches, that shows how the patient, taking the therapist's sketches into his subjective world, integrates the experience of being understood more fully than with language alone. I argue that the simultaneous use of verbal and visual modalities permits enhanced reconstitution of the problematic gaps in the patient's developmental processes.

Das narzisstische Gleichgewicht entsteht durch wechselseitige Anerkennung - Das Gleichgewicht des Narzissmus und die Relationale Psychotherapie - Materialien zur Intersubjektiven Wende in der Psychotherapie narzisstischer Störungen - Promotions- und Buchprojekt von Dipl. Psych. Markus Frauchiger, Psychotherapeut FSP, CH-3012 Bern

Ovaj članak daje mogući odgovor na pitanje -možemo li dominantne teorije ličnosti, jed nako kao i dominantne psihoterapije dvadesetog i dvadeset i prvog stoljeća, podije liti prema tumačenju organizacije ljudskih iskustava u smislenu cjelinu? Ja ih ovdje dijelim u tri grupe: -teorije koje u prvi plan stavljaju spoznaju, odnosno, znanje o životu -epistemo logiju -teorije koje stavljaju naglasak na doživljaju života, odnosno, na ljudsku autentično st -ontologiju -teorije koje u prvi plan stavljaju znanje o suosjećanju -etiku Zapravo, mogući naslov teksta može biti i -što je prva filozofija? Epistemologija, on tologija ili etika?

In Psychotherapy Reflections a psychoanalytically-informed patient describes his feelings about his therapeutic relationship and critically examines selected therapy sessions from a nine-month course of treatment. Many texts about psychotherapy are based either on patient narratives or on a clinical model. Psychotherapy Reflections, however, combines patient narrative with probing insight and dream analysis based on the work of noted dream researcher Stanley R. Palombo, M.D., who has shown that dreams serve an information-processing function by matching present and past experience in determining what information will be filtered through for storage in permanent memory.

Bullying is very common, even by a church's most dedicated volunteers. The gospel teaches respect and attentive listening. Jesus on reformers being treated “without honor.” Cases where Jesus defends the vulnerable against bullying. Discusses the near-impossibility of reasoning with a narcissist. Alternatively, looks at Kohut’s theory that everyone has “normal” narcissistic needs. Getting people to use “I statements” in communicating when they feel hurt.

En este artículo me centro en informar y discutir acerca de las tensiones que existen entre Kohut y otros autores, como Freud, los post‐kleinianos, Mahler, y autores del psicoanálisis relacional. Estas tensiones las conceptualizo como fructíferas en la emergencia de nuevas teorías. Así, Kohut fue formando su teoría en la tensión con el psicoanálisis freudiano y kleiniano, esto es, desde el contraste con estas teorías pudo ir diferenciando su propio aporte teórico. A su vez, varios autores del psicoanálisis relacional se tensionan productivamente con Kohut. Pongo especial énfasis en esto último, pensando en cómo desde ahí emergen discusiones que tienden a la polarización en opciones incompatibles que, en términos generales, discuten la primacía del self o la primacía de la relación. Sin embargo, se logra llegar a un nuevo nivel lógico, que consigue dar cuenta de la paradoja de la co‐ consitución entre subjetividad e intersubjetividad. Concluyo que aunque consideremos verdadera esta co‐constitución, solamente podemos enfocar en cada dimensión de forma alternante y no en un mismo momento. Lo relevante sería sostener esta co‐constitución circular sin polarizarse en el enfoque exclusivo sobre el sujeto o sobre la relación.

In this article I focus on informing and discussing about the tensions between Kohut and others authors, like Freud, post‐Kleinian authors, Mahler, and relational psychoanalysis authors. Such tensions are conceptualized as fruitful in the emergence of new theories. Thus, Kohut was forming his theory on tension with the Freudian and Kleinian psychoanalysis, that is, from the contrast with these theories, he could start to differentiate his own theoretical contribution. In turn, several relational authors, productively tensioned the relational psychoanalysis with Kohut. I put special emphasis on the latter, thinking how from there emerge discussions that tend to increase the polarization between incompatible options, broadly discussing the primacy of self or the primacy of the relationship. However, a new logical level that gets to explain the paradox of co‐constitution between subjectivity and intersubjectivity is achieved. I conclude that although we consider this co‐ creation correct, we can only focus on each dimension alternately and not in a moment. What matters would be support this co‐constitution without polarizing in the exclusive focus on the subject or on the relation.

Heinz Kohut continúa el desarrollo teórico acerca del narcisismo realizado por el movimiento que puede llamarse Teoría de las relaciones objetales. El autor otorga mayor coherencia filosófica a una serie de observaciones de Freud, que se encontraban en tensión teórica con muchos de sus postulados filosóficos originados en la filosofía romántica y positivista. Desde un punto de vista epistemológico, la psicología de Kohut asigna un lugar decisivo -inclusive por sus consecuencias clínicas-a las consideraciones filosóficas. Puede decirse que, por este camino, sus tesis sobre el amor a sí mismo son compatibles con un cuerpo clásico de doctrina metafísica y antropológica sobre el tema.

This talk takes its start from a single line in Heinz Kohut and a single line in Heidegger. Kohut says that when an individual loses the other and thereby loses the other's empathy, the individual is left apathetic, lethargic, depresses, without vitality, an emotional zombie (in effect). Without the other, an individual loses his (her) humanness - we get our humanity from the other. Heidegger calls for a special hermeneutic, but does not give one. This talk delivers it - at least in outline.

1  Introduction                                                                       

2  Totem and Taboo                                                             

3  The Future of An Illusion                                               

4  Evaluation                                                                         

5  Contemporary Psychology of Religion – Three Ways                                                                       

6  Heinz Kohut’s Depth-Psychology                                 

7  B. F. Skinner’s Objective Behaviourism                       

8  Gordon Allport’s Humanistic Approach                                                                                               

9  Conclusion

This study emphasizes the shallow connection that has been overshadowed between metafiction and self-reflective literature (also called 'narcissist narratives') and the psychological and cultural aspects of the phenomena of Narcissism. Drawing from Jameson's and Lasch's Postmodernism culture theories, it is speculated that the term 'narcissism' has been a key term to define the sense of loss and unstable identity towards the end of the 20th century. Furthermore, considering Heinz Kohut's Psychology of the Self theories, Narcissism Personality Disorder is defined as a pathological defense against the loss of a stable self-image, leading to an I/Other projection mechanism that attempts to reconstruct its identity. Therefore,  this projection mechanism is applied to the comparative frame of 20th-century metafiction works by Italo Calvino, Virginia Woolf, and Miguel de Unamuno, to prove the existence of a diachronic phenomenon enrooted in parallel origins.

Drawing on foundational works by Husserl and Stein, Throop and Zahavi present a somewhat counterintuitive understanding of empathy, one far removed from our everyday use of the term. In this comment, I briefly explore an alternative "experience-near" psychoanalytic framing of empathy based loosely on the work of Heinz Kohut (1959, 1971, 1981). Kohut's conception of empathy as affectively attuned and resonant other-understanding seems to capture more of what we intuitively recognize as the empathic attitude, while also providing a precise delimitation of the concept that may prove more useful-both conceptually and practically-for work in the social sciences.

Il decennio che va dal 1970 al 1980 vede la Psicoanalisi continuare ad interrogarsi sul problema del Transfert e la sua declinazione nelle differenti scuole psicoanalitiche: la psicoanalisi ortodossa, l'Ego-psychology, la psicoanalisi kleiniana, la psicoanalisi francese (a vari gradi debitrice all'opera di Lacan). Tuttavia negli anni dei grandi mutamenti sociali, dell'avvento delle tecnologia, dell'emergere della Psicologia Cognitiva e della Psicologia Sistemica, la Psicoanalisi è chiamata a rispondere sulla propria efficacia terapeutica.
Questa domanda porterà a definire con maggiore forza le differenze fra le varie scuole e a far emergere nuove proposte terapeutiche come la Self-Psychology e l'Attachment Theory.

In social media, a popular yet disturbing trend is occurring: there is an attack on “narcissists.” The thousands who demonize them through posts, images, and blogs are demonstrating the very lack of empathy this narcissistic population is being accused of. This discussion comprises my brief notes on Kohut’s contributions to cultivating empathy.

In this chapter, we present the theories of Sidney Blatt and Heinz Kohut regarding normal and abnormal psychological development, the clinical implications of those theories, and links between them. We begin by describing Blatt's model. In the second section of the chapter, we present Kohut's model of psychological development and how the failure by the object to meet the needs of the self may lead to psychopathology. In the third section, we discuss the clinical implications of both theories. We then look at the links between the two models. Several aspects of the models are compared, such as how they each view psychopathology. The chapter ends with a discussion of the bipolarity of narcissism versus objectality, as applied to psychopathology.

Nancy Chase (1999) in her Burdened Children tells us about a Time Magazine issue (April 1996) where on the cover photo we find the picture of Jessica, a seven year old girl, who died in the crash of her small plane facing a storm, while trying to establish the record for the youngest pilot who had ever flown over the United States. The comment under the picture raised a debate about who had the responsibility of her death and of the considerable expectations that Jessica created for herself. In Jessica's death were involved her parents, but not because they had neglected or abused Jessica in any usual sense. On the contrary, it seems that these parents loved their daughter very much in their own way, encouraging her to take risks in order to pursue her dreams and to not be afraid of anything. However, the question remained: of whom was the dream of flying over the States from coast to coast? Could this be the dream of a seven year old child? Or were the projections of her parents? To what extent can we consider pathological a situation for which the children put aside their fears and push themselves to do things to the limit of their capacity, while the adults engage them in the realization of their own dreams? And yet, if Jessica had instead been successful in her attempt to fly over the States, would we have suspected a negative influence from the family in the same way? Perhaps, it could also have happened what has not happened, such that Jessica, returned from her record flight, would have eventually found a way to withdraw from her uncomfortable role and/or her parents, gratified by the success of her daughter, could have repented and decreased the pressure of their expectations. The case, therefore, raises fundamental questions about to what extent a parent can legitimately promote his child and the measure by which a child can become compliant in meeting the needs and the wishes of their parents. Matters affecting the balance between giving and receiving in the parent-child relationships. However, even if the Jessica story looks like an extreme example it leads us to consider how, the same psychological phenomenon of children's partial or total emotional commitment with the desires and the needs of their parents, happens in more subtle forms in the everyday interaction between parents and children and leads their inter-generational communication.  [email protected] † pierchristian.

Gregory Rizzolo’s “act of translation” between Levinasian ethics and Kohut’s self psychology focuses on the question of narcissism. He argues that what ethics requires is not what he calls “moral masochism,” but instead a healthy sense of self. This discussion considers Rizollo’s provocative proposal with close reference to Levinas’s work, both to draw attention to what Levinas calls “the limit to responsibility” and to reflect on what Levinas’s critique of Western philosophy as an “egology” entails. Casting narcissism, or “egology,” as “ethical impairment,” I draw on Daniel Shaw’s conception of “traumatic narcissism” to suggest that what will need closer analysis is narcissism’s roots in relational trauma. In as much as such a trauma affects our “capacity for intersubjective relatedness,” it also affects our ethical capacity. What ethics requires is, therefore, a reconnection with our relational vulnerability: not “moral masochism,” but surrender.

We have focused on the transmission of the field of awareness and on the extension of the field into the present, the past and the future. We have focused on cutting through methods which are forms of the methodology of the ancient Vajrakilaya. We used cutting through methods as ways of dissolving mental structures. We especially focused on the primitive superego's structuring of unhappy experience. We use various methods of awareness cutting through configurations of awareness. This is why these actions are so direct, immediate and powerful. We are using awareness to cut through the configurations of awareness.

Algunos artistas de humor gráfico representan relaciones asimétricas. En ellas, un personaje se siente y actúa como si experimentara inferioridad frente a otro. Esta inferioridad se manifestaría de maneras variadas: por la necesidad del personaje de sentirse acompañado, protegido y aprobado por el otro; por medio de la culpa, por el miedo a caer mal, por la preocupación casi nostálgica de qué es lo que puede llegar a opinar el otro de lo que él es y hace. Surgió en mí una asociación casi automática entre este tema y las patologías narcisistas que Kohut trabajó en la segunda mitad del siglo XX y por lo teorizado por Klein sobre la posición depresiva en el niño. Ésta es la problemática, que queda plasmada en los siguientes interrogantes: ¿Por qué algunas personas adultas tienen baja autoestima?, ¿cómo pueden explicarse la culpa, la nostalgia, los sentimientos de inferioridad, la necesidad de  de sentirse protegido y acompañado?, ¿están relacionados con experiencias de la primera infancia?

El personaje narcisista constituye una suerte de disociación del yo de evidente carácter defensivo que,  en su origen, cumple con una función adaptativa  pero que, con la evolución y el desarrollo del individuo, este fenómeno sufre un proceso de deterioro que lo lleva de una condición egosintónica a un problema egodistónico que genera en quien lo padece una constante sensación de insatisfacción, tensión e incluso falta de sentido de pertenencia en determinadas situaciones.

En otras palabras el personaje es una construcción compleja de elementos que se manifiestan en un patrón complementario de personalidad  como defensa adaptativa ante determinadas circunstancias y cuyo origen se encuentra en el yo ideal entendido este como “un ideal narcisista de omnipotencia que implica una identificación primaria con otro ser catectizado con la omnipotencia…” (Lagache, 1961). Es decir que dicho personaje surge como una ilusión de omnipotencia ante situaciones en las que, en general, el individuo se siente inferior y que, para buscar pertenecer adopta el personaje como si se tratara de su verdadero self, consolidando hacia el exterior y actuando en la frontera-contacto esa “identificación heroica” (ídem.) o ilusión de omnipotencia.

El presente trabajo explica la formación del personaje narcisista, y su propia debacle al carecer de capacidad evolutiva, convirtiéndose tarde o temprano en una estructura rígida que impide el verdadero self, tornándose patológico al generar las sensaciones de irrealidad, futilidad y vacío que menciona Winnicott (1961) en relación con el sometimiento que el Self verdadero sufre a manos del falso.

This is a stand alone peer reviewed article and the sixth chapter of "The Whole Child: Selected Papers on Existential-Humanistic Child Psychology." In this article, qualitative, case-based research findings from the works of D. W. Winnicott and Heinz Kohut, regarding the interpersonal world of the child, are used to show how quantitative data from positive psychology on well-being can be seen as emerging within a highly social developmental context. It was shown that observations concerning the optimal social context for healthy child development embedded within the works of both Winnicott and Kohut can be mutually employed in the service of a productive dialogue with the tradition of quantitative research on well-being within positive psychology. On a more general level, the analysis provides evidence in support of Friedman's (2008) and Mruk's (2008) calls for an enhanced dialogue between humanistic, qualitatively inclined psychologists and positive, quantitatively inclined psychologists.

This article tracks the course of chronic loneliness from its roots in impoverished regulatory twinship selfobject experiences in infancy to its emergence as a serious health concern, and discusses clinical implications. Incorporating infant research, social psychology, neuropsychology, and cognitive and social neuroscience with contemporary psychoanalytic theory, the paper outlines the function of twinship selfobject experiences in the development of regulatory and other capacities linked to devastating experiences of alienation and isolation. The concept of chronic loneliness is illustrated with abbreviated clinical material.

Empathy is one of the most consistent outcome predictors in contemporary psychotherapy research. The function of empathy is particularly important for the development of a positive therapeutic relationship: patients report positive therapeutic experiences when they feel understood, safe, and able to disclose personal information to their therapists. Despite its clear significance in the consulting room and psychotherapy research, there is no single, consensual definition of empathy. This can be accounted by the complex and multi-faceted nature of empathy, as well as the ambiguous and conflicting literature surrounding it. This paper provides a historical exploration of empathy and its impact on the therapeutic relationship across the most influential psychoanalytic psychotherapies: classic psychoanalysis, person-centered therapy and self-psychology. By comparing the three clinical schools of thought, the paper identifies significant differences in the function of transference and therapist’s role. Then, drawing on the different clinical uses of empathy, the paper argues that the earlier uses of empathy (most notably through Jaspers’ and Freud’s writings) are limited to its epistemological (intellectual or cognitive) features, whilst person-centered and self-psychology therapies capitalise on its affective qualities. Finally, the paper provides a rationale for further study of the overarching features of empathy in contemporary psychotherapy research.

Heinza Kohuta, psihoanalitičara i utemeljitelja psihologije sebstva otkrio sam još prije tridesetak godina, a toliko je otprilike i prošlo godina od njegove smrti. U međuvremenu, sve ovo vrijeme, ja pokušavam naći njegovog nasljednika, a možda i neku noviju, suvremeniju teoriju ličnosti. Međutim, u kojem god smjeru da krenem, radilo se o suvremenoj psihoanalizi ili psihoterapiji, ili čak suvremenoj filozofiji, moj je dojam da je Kohut već bio tamo! Tako je i sa filozofom Emmanuelom Levinasom, i njegovom filozofijom etike i transcendencije.

This essay explores a parish-based pastoral counseling case with a terminally ill woman suffering from crippling memories of childhood trauma. The analysis of the case focuses on the mutual influence arising within relational field, the idealizing transference (Kohut) or archetypal projection (Jung) onto the pastoral caregiver, and the purposeful function of a symbol which arose spontaneously in the work. Recalling the ancient incubation rites of Aesculapius, the article concludes by suggesting parallels for illuminating modern approaches to psychological and religious healing.

Resumo: O presente artigo busca estabelecer uma relação entre o filme O Apartamento, de Asghar Farhadi, e a peça de Arthur Miller, A morte de um caixeiro-viajante. Tendo por fundamento a noção psicanalítica de narcisismo e a teoria do " modo de endereçamento " , busca-se desenvolver uma discussão em torno da noção de " fúria narcísica " (Kohut) e o que se considera ser seus paradoxos. Destaca-se, principalmente, dois paradoxos que se encontram entrelaçados: em primeiro lugar, o modo como, nessa condição psíquica, o inimigo é uma parte não reconhecida do próprio Self e, em segundo lugar, o modo como o outro, que serve de tela para projeção de sentimentos de hostilidade, torna-se um presente-ausente, não percebido em sua inteireza. Nesse contexto, a " fúria narcísica " origina-se, sobretudo, da ausência de um registro psíquico integrado da alteridade e, por conseguinte, de suas complexidades e ambivalências. A partir dessas questões, espera-se mostrar como tanto no filme como na peça teatral que lhe serve de intertexto um " narcisismo extremamente vulnerável " e suas falhas vão sendo elucidados. Palavras-chave: Literatura, Psicanálise e Cinema. Fúria narcísica. Narcisismo. Heinz Kohut. Abstract: This article seeks to establish a relationship between Asghar Farhadi's film, The Salesman, and Arthur Miller's play, Death of a Salesman. Based on the psychoanalytic notion of narcissism and the theory of " mode of address " , we seek to develop a discussion around the notion of " narcissistic rage " (Kohut) and its paradoxes. Two intertwined paradoxes mainly stand out: first, the way in which, in this psychic condition, the enemy is an unrecognized part of the Self itself and, secondly, the way in which the other, which serves as a projection screen for feelings of hostility, becomes a present-absent, not perceived in its entirety. In this context, the " narcissistic rage " originates, above all, from the absence of an integrated psychic register of the otherness and, consequently, of its complexities and ambivalences. Following these questions, we hope to show how in both film and play, which serves as an intertext, an " extremely vulnerable narcissism " and its failures get to become elucidated.

This paper focuses on the literary theme of the double (doppelgänger) as an artistic attempt at endowing suffering protagonists with a chance for redemption. Doppelgänger works feature a protagonist who encounters his or her double, or disintegrates into several self-parts. The paper investigates the question of whether literary doubelness may serve as a cure for the protagonists' suffering, or rather aggravates their initial suffering and introduces further causes of agony on their part. After discussing whether doubleness stems from the protagonists' wish to meet Kohut's self-object need for twinship, the paper analyzes stances of literary doubleness, either by split or by multiplication, that seem to be the source of their protagonists' sense of suffering. It concludes by attempting to provide an integrative account of these sources of distress in view of Kohut's theory of self-object needs.