Austrian-American psychoanalyst and psychiatrist
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Abby and Patrick welcome scholar and literary critic Rebecca Ariel Porte of Dilettante Army and the Brooklyn Institute for Social Research to talk about the key Freudian concept of the pleasure principle. Starting with Freud's 1911 essay, “Formulations Regarding Two Principles of Mental Functioning,” Rebecca, Abby, and Patrick probe the complicated question of what, exactly “pleasure” (German: Lust) means for Freud. At the end of the day, is “pleasure” simply the avoidance of pain, relative movement along a stimulus gradient, an object towards which we turn reflexively like sunflowers towards the sun, or something else? How does Freud's notion of pleasure relate, on the one hand, to its apparent opposite, AKA “unpleasure” (German: Unlust), and to the “reality principle” on the other? What is the status and function of the different ways we imagine pleasure and find pleasure in imagining, from daydreams to fantasies to “hallucinatory satisfactions” in general? Plus: what Freud's theories of pleasure miss and other analytic thinkers don't (with reference to Heinz Kohut and Melanie Klein); the relationship between ego instincts and sexual instincts; flights into illness and the meanings of neurosis; and a reading of an incredibly Freudian sequence in Milton's Paradise Lost!Rebecca's recent essay on Cixous is here: https://www.thenation.com/article/culture/helene-cixous-well-kept-ruins/Her recent essay on Proust in translation is here: https://www.bookforum.com/print/2904/a-new-translation-of-proust-s-late-masterpiece-25166The latest Dilettante Army is here: https://dilettantearmy.com/Dilettante Army merch is here: https://store.dilettantearmy.com/And her upcoming courses are available here: https://thebrooklyninstitute.com/current-courses/Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! 484 775-0107 A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media: Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music
In this episode, Dr. Ettensohn explores the possible causes of narcissistic rage, referencing the work of Ernest S. Wolf, a close collaborator with Heinz Kohut and author of the book 'Treating the Self: Elements of Clinical Self Psychology." Dr. Ettensohn discusses the ways in narcissistic rage functions as a defense of the unbearably wounded self and results from implicit confusion between self and other rooted in traumatic early experiences of helplessness, humiliation, and shame. References: Crisp, H., & Gabbard, G. O. (2020). Principles of psychodynamic treatment for patients with narcissistic personality disorder. Journal of Personality Disorders, 34 (Special Issue), 143-158. Pincus, A.L., Ansell, E.B., Pimentel, C.A., Cain, N.M., Wright, A.G.C., & Levy, K.N. (2009). Initial construction and validation of the Pathological Narcissism Inventory. Psychological Assessment, 21, 365-79. Ruiz, M. (2001). The four agreements: A practical guide to personal freedom. Amber-Allen Publishing. Wolf, E.S. (1988). Treating the self: Elements of clinical self psychology. New York: The Guilford Press
On this episode of Veteran Et Cetera, Mike Kim, your host, a seasoned war trauma therapist/psychoanalyst, engages issues of Veteran wellness tied to healthy self-love. Additionally, Mike explores a more complete meaning of Narcissism going back to childhood from Dr. Heinz Kohut's perspective. There is a way to have love for the self without being toxic towards others. * This is not medical advice or guidance. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2860525/https://depthcounseling.org/blog/ngiam-narcissism-kohutFollow Mike on his LinkedIn pageFollow Mike on Instagram @mikekimveteranSearch for Mike on Facebook @MikeKimVeteranSearch for Mike at #mikekimveteran or Google him at "Mike Kim Veteran"Email Mike at agathoskim@gmail.comGet the ammo you need to seize your day at Soldier Girl CoffeeVisit our webpage at cominghomewell.comInterested in sponsoring our podcasts email us at cominghomewell@gmail.comFollow us on our socialsYouTube @cominghomewellmilitaryInstagram @cominghomewellorganizationFacebook at Coming Home WellLinkedIn at Coming Home WellTwitter @ComingHomeWellThank you for listening! Be sure to SHARE, LIKE and leave us a REVIEW!
Heinz Kohut and Self Psychology establish the foundational understanding of the development of emotional regulation. But perhaps his most impressive contribution to the field was his introduction of empathy into the therapy relationship. https://www.selfpsychologypsychoanalysis.org/about.html
In this podcast, we focus on Self Trust and Self Confidence, or simply our ability to trust ourselves without any doubt or desire for external validation. When we trust ourselves, we make decisions or take actions with a sense of courage and conviction, which give us the confidence we need to face our challenges in life. Unfortunately, Self Trust and Self Confidence are not something we are born with, and we have to develop them in the course of our life.This podcast covers the following topics:- Understanding our developmental needs and how they affect our self trust - Noticing what blocks our ability to trust ourselves as adults. - Practical tips to restore self trust and increase our self confidence.When we have low levels of self trust, all of our decisions are mixed with doubt, and everything we do is observed and judged by our inner critics, who are aware of this doubt and view it as a sign of weakness or incompetence. Because of this, our inner critics tend to block our ability to trust ourselves or be more confident in our decisions and actions, even if such trust or confidence is what we truly deserve. This podcast is produced by Aion Farvahar, who is a Life and Spirituality Mentor, and a Psychoshamanic and IFS Self-Leadership Practitioner. For more information about Aion Farvahar or Celestial Twin Life Mentorship visit:- Celestial Twin Website (https://celestialtwin.com/)- About Aion Farvahar (https://celestialtwin.com/linkinbio/)- Celestial Twin YouTube Channel (https://www.youtube.com/c/CelestialTwin/) Reference Links:- Self Psychology: https://www.goodtherapy.org/learn-about-therapy/types/self-psychology- Heinz Kohut: https://en.wikipedia.org/wiki/Heinz_Kohut Background Music:CC-BY by Artist: Meydän, Track: Away, Artist's Website (https://soundcloud.com/meydansound/) Disclaimer:The ideas presented here are based on personal perspectives, experience, or research, and are not meant to reflect any scientific or academic argument. No part of this podcasts may be reproduced or used without written permission from Celestial Twin Life Mentorship or Aion Farvahar (https://celestialtwin.com/). Use of brief quotations is permitted, if providing a clear attribution and link to the original post. Blessings!
In this lecture, the fifth in the Clinical Series, Dr Carveth discusses what he sees as the fallacy of the deficit model thinking and the role of the sadistic superego in narcissistic disorders.
This is my last talk, in a series of talks, on Zen as religious practice. In the first part of the talk, I will summarise some of the reasons why I view Zen as a religious practice, and how I was drawn to Zen because of its teaching of the direct realisation of our true nature in this life – not in some future life to come. From the Zen perspective, “the goal of life is to live fully as a human being, with one's inherent potential completely developed (Guo Gu, 2012, page 6)”. In the second half of the talk, I will suggest that human development naturally leads to the realisation of our inherent Buddha Nature, given these favourable circumstances and conditions. The seed needs to be nurtured. The realisation that we are Buddha Nature, that all sentient beings are Buddha Nature, can be understood as the most mature form of what Heinz Kohut, the founder of Self Psychology, called healthy narcissism.
In this lecture, the sixth and final in the 2015 Freud and Beyond series, Dr Carveth introduces Heinz Kohut work, discussing the evolution of Self Psychology, the evolution of the Self-Object, and the Disruption-Repair cycle.
Review Ego psychology – Made mainly in America, has the goal of making the individual's ego stronger more flexible. This means increasing what is called ego functioning and become less defensive. This theory relies on the economic model, which postulates that there is a finite and limited amount of energy in our psychological system and that all the things we are doing take energy. Defending ourselves takes energy, and therefore the less energy going into defense can be freed up and put into more productive things and stuff. Self psychology – Also made here in America, by a dude named Heinz Kohut, who believed that the self is something deeper and more fundamental than our ego. Kohut believed the self is a co-created thing, made by an individual in partnership with the people and institutions in the individual's environment. Kohut also believed our self is never done being formed, that it forms throughout our entire life cycle. Relationships are important in this theory, in particular relationships with people who make us who we are. If we are able to get enough of what we need from those around us we turn out more OK. If we don't get what we need from those around us we turn out more not OK. Now with that review out of the way we are going to jump across the Atlantic Ocean and look at a theory called attachment theory, which started out over in Great Britain. But first some transition music... HistoryAttachment – Let's start by getting into the different attachment styles as three thinkers articulated them over time. First, we have John Bowlby, who theorized something called a secure base, which is necessary for a person to develop a secure attachment. An important thing to realize about secure attachment is that it is not the absence of difficult or problematic emotions! (e.g., Anxiety, sadness, being jealous, frustrated, etc.) Rather, it is a person being able to experience, acknowledge, and then process those emotions in ways that are generally not very destructive. Next, we have Many Ainsworth, who was Bowlby's research assistant, who articulated something called insecure attachment. There are two sub-types of insecure attachment – Avoidant-dismissing and anxious-preoccupied. Ainsworth is also an important thinker for attachment theory because she created something called the Strange situation experiment. This experiment is done when kids are between 9-18 months old. The Strange Situation Procedure is divided into eight episodes, lasting for three minutes each. In the first episode, the infant and his or her caregiver enter into a pleasant laboratory setting, with many toys. After one minute, a person unknown to the infant enters the room and slowly tries to make acquaintance. The caregiver leaves the child with the stranger for three minutes; and then returns. The caregiver departs for a second time, leaving the child alone for three minutes; it is then the stranger who enters, and offers to comfort the infant. Finally, the caregiver returns, and is instructed to pick up the child. As the episodes increase the stress of the infant by increments, the observer can watch the infant's movement between behavioural systems: the interplay of exploration and attachment behaviour, in the presence and in the absence of the parent. Ainsworth also studied attachment in Uganda and other places and helped us to see that attachment is not something that is only a culturally produced phenomena in western cultures (e.g., European / North American). Mary Main (who is still alive and I think working) articulated the idea of disorganized attachment. She also helped create the Adult Attachment Interview (AAI), which I've linked to on the course Moodle page. Some people (I'm one of them) think that disorganized attachment is a better way to think about what we call BPD today. StylesThere are four different attachment styles you should know. Let's review them: Secure – autonomous (Bowlby) Avoidant – dismissing (Ainsworth) Anxious – preoccupied (Ainsworth) Disorganized – unresolved (Main) Additional PointsSome key points that I want you all to know because are not covered in your readings. Attachment theory says that a person's attachment can (and probably will) change throughout the course of their life. This means that it is possible to move from an insecure attachment style to a secure style of attachment. However, it usually happens the other way around. It is not difficult (i.e., it is easy) to take someone from a secure attachment and make them insecure. Trauma leads to insecurity. When we think about trauma, it helps to think of it along with two variables. Trauma can be intense, abrupt and sudden, and short in duration. (Think of getting hit by lightning.) Or it can be low intensity but drawn out over time. (Think of middle school.) In some rare cases, it can be both high intensity and drawn out over time... More on that in a second. Another way we can think about trauma is to compare it to a physical injury. Let's talk about emotional bones and long-drawn-out physical issues. When someone is traumatized, they can heal, but they will always have some scar tissue. They will also always be prone to reinjury of the traumatized area of their lives.
In this lecture, Neil talks about the psychoanalytic theory of Self Psychology, which was developed by Heinz Kohut.
A famous person (Heinz Kohut) once said: "Empathy is oxygen for the soul." So if one is feeling shortness of breath, maybe one needs expanded empathy! This course will connect the dots between empathy and neuroscience ("brain science"). For example, empathic responsiveness releases the compassion hormone oxytocin, which blocks the stress hormone cortisol. [This is an over-simplification, but a compelling one.] Reduced stress correlates to reduced risk of such life style disorders as cardiovascular disease, diabetes, weak immune system, depression, and the common cold. The session engages each of the following modules in the discussion segment, including suggested readings. The course will cover the following topics This is your mind on neuroscience - mirror neurons: do they exist, and if not, so what? MRI research: as when Galileo looked through the telescope, a whole new world opens Sperry on the split brain: the information is in the system: how to get at it The neuroscience of trauma - and how empathy gives us access to it This episode is also available as a blog post with a link to the Youtube video that includes the visual slides for your convenience: http://louagosta.com/2016/12/18/empathy-stress-neural-science-the-movie/ --- Support this podcast: https://anchor.fm/lou-agosta-phd/support
As we investigate the role of the therapist-as-citizen, John pauses to interview his own therapist, Lane Gerber, about their relationship and what it means to be useful- useful to our patients, useful to academia, and useful to our interpersonal worlds. Lane describes his experience growing up in a community of Jewish immigrants, what it was like to rebel against his family’s plan for his life, and how he made use of his time learning from renowned theorists Carl Rogers and Heinz Kohut as a young psychology student. In our first instance of a patient interviewing their own therapist, we explore the dynamics of therapist’s disclosure and what it means to each member of this particular dyad. Support: www.patreon.com/betweenus Contact: betweenuspodcast@gmail.com Facebook: www.facebook.com/betweenuspodcast/ Twitter: twitter.com/BetweenUsPod Instagram: www.instagram.com/betweenuspod/ YouTube: www.youtube.com/channel/UC4pPUTf_wRjNxHcCsFJoSSQ Produced by John Totten and Mason Neely Music by Mason Neely Research Assistant: Rose Bergdoll
Intro: This is Interior Integration for Catholics, it's great that you can join us, and today we are wrestling with the deep attachment needs and the deep integrity needs that Catholic spouses have. In this life, we all have deep attachment needs and deep integrity needs We all struggle with deep attachment needs and deep integrity needs -- whether we realize it or not. And some of those needs are unmet. They cause us difficulties and suffering and tension in our important relationships Those unmet needs are part of being human in our fallen world. How we choose to handle those attachment needs and integrity needs really determines how well our close relationships, especially our marriages go. How the husband chooses to address his attachment needs and integrity needs will have a huge impact on his relationship with his wife How the wife chooses to address her attachment needs and her integrity needs will have a huge impact on her relationship with her husband. Meeting these attachment needs and integrity needs well is foundational, essential for you to have a psychologically sound, a solid marriage relationship. Today, in episode 62 of Interior Integration for Catholics, released on April 5, 2021, the sixth in our subseries on sexuality in Catholic marriages And it is titled: Unmet Attachment Needs, Unmet Integrity Needs we won't just lay out all the definitions of our terms what are attachment needs, Dr. Peter? What are integrity needs? We're not just going to discuss how these needs impact the rest of the marriage relationship We're not just going to explore how sex in the Catholic marriage bed is impacted by these needs and our responses to them No, wait, there's much more We're going to also dive into how do you engage with these needs constructively -- how do we start on a course of action to really meet these needs. So stay with me until the end and you will get really specific recommendations for setting up a personalized program to have your personal set of attachment needs and integrity needs met. This is such an important area that we are going to spend some time on it, more than just this one podcast. I am Catholic psychologist Peter Malinoski, and I am bringing my 20 years of experience in the clinical trenches with real Catholics with real problems to bear on this question of attachment needs and integrity needs in this episode for you. This podcast is part of Souls and Hearts, our online outreach -- check us out at soulsandhearts.com Souls and Hearts is all about shoring up our natural foundation for the Catholic spiritual life, all about overcoming psychological obstacles to being loved and to loving God and neighbor. Brief Review Each episode stand on its own, no need to review if you don't want to, if you're just jumping in here that's great I do review from time to time because reviewing helps with spiral learning, with retaining things And because this podcast is programmatic, episodes build on each other, we're not just doing little isolated soundbites of information, odd, assorted nuggets. This is meant to be a program in your Catholic human formation to help you focus inward on your interior integration -- to help you bring together the different parts of yourself into unity and harmony in the natural realm So let's do a quick rewind here, just to catch you all up to date: [Insert review/rewind sound effect] I introduced the model of a Catholic Canopied Marriage Bed to represent the sexual life of a married Catholic couple in Episode 58. The Catholic Canopied Married Bed has these interrelated parts The floor -- A deep abiding trust in the Presence of God and His Providence -- we started here in episode 59 The four legs -- these four supports hold up the Catholic marriage bed. Leg 4. Internal Family Systems Approaches to understanding myself and my spouse Covered this conceptually in episodes 60 and again with a story of a Catholic couples' problems in a sexual relationship in episode 61. Leg 3. Understanding my own and my spouse's attachment needs and integrity needs -- this is what we are focus on today. In Episode 57 we discussed how the one main psychological reason why Catholic marriages fail is our response and reactions to deep unmet needs Leg 2. the wife's commitment to her own interior integration, her own human formation Leg 1. the husband's commitment to his own interior integration and his own human formation The frame and the box spring -- the firm, unwavering commitment of the husband his marriage vows and the wife to her marriage vows -- separately. Independently The mattress Empathetic attunement Two pillows: Self-acceptance and Spouse-acceptance Bottom Sheet, the fitted sheet: sexual attraction, the intensity of sexual passion -- the eros Top Sheet: Communication between the spouses The blankets: human warmth, emotional connection Four Bedposts Mindset Heartset Bodyset Soulset The canopy and the curtains -- to protect privacy and propriety or to hide dysfunction, exploitation, even abuse. The sham, the bedspread, and the bedskirt -- Used to cover up the real bed, give an impression of the state of married life to the world. All of these elements work together. Dynamic model, which can change over time. The Windup / the Hurdle -- What is our situation here? [Definition time sound effect]: Definitions: We all have attachment needs and we all have integrity needs Hard to find good summaries of these needs, hard to find good definitions, so here are my definitions. Attachment needs = The needs that a child has for a deep and enduring emotional and relational bond with a caregiver, usually a parent, who provides a felt sense of closeness, security, understanding, reassurance in times of trouble, for affection and warmth, and a sense that someone really is looking out for my best interests. Integrity needs -- drawing from self-psychology here, Heinz Kohut = The needs a child has for a sense of identity has the following features: A separate existence from others -- I exist in my own right, a separate person Is bounded, has boundaries is stable over time and across different situations Self is regulated Is integrated -- coherent interconnections inside between aspects of experience -- self-cohesion Is active, with agency, can effectively function in the world Is morally good -- ontologically or essentially good and thus has intrinsic value and worth, apart from others' opinions. Conditions for Secure Attachment -- Daniel Brown and David Elliott -- 2016 Book Attachment Disturbances in Adults -- emphasizes the subjective experience A felt sense of safety and protection, deep sense of security felt in the bones Not just being safe, but feeling safe Failure of protection is harder to integrate into the life narrative, harder to make sense of that abuse. Need for protection is absolutely fundamental. Parents who are protective, but not overprotective -- overprotecting children actually leaves them vulnerable to all kinds of problems because of not being able to handle the experience of struggle, trials, and failures. Feeling seen and known heard and understood -- felt attunement Not just being seen and known, heard or understood -- feeling it, experiencing it Parents having the not just the awareness, but the capacity to respond to the child in helpful ways, conveying that understanding. Example of Dad loves you, but he just doesn't know how to show it. Well, that's not enough. It's not enough that Dad has good intentions and understand his son, that understand and those intention have be manifested in real behaviors that are attuned to his son. Recognizing the child's immediate behavior, the child's state of mind, inner experience and the child's developmental capacities e.g. forcing two year olds to share. Felt comfort, reassurance Not just the actions, but it actually being soothing and helpful with emotional regulations, for example by calming fears As this is repeatedly provided by the parent, the child gradually develops the inner capacity to self-soothe. Feeling valued, delighted in, cherished by the attachment figure Joy in who the child is, not what the child does -- "delighting in the child's very being." Parent believes in the child's goodness -- the child is precious, worth sacrificing for. Felt support for the best self Felt sense that the parent wills and works toward the highest good for the child. Parent believes in the child, believes in the chi Frees the child to explore, experiment, discover, and experience both successes and failures. Donald Winnicott 1971 play is the medium for self-development -- the parent not needing the child to fit a particular mold or agenda to meet the parent's need or expectations. Bringing out the uniqueness, the individuality of the child, the child's interests, gifts and talents, Parent handles the self-assertion of the child, navigates that well so the two can be separate but near. Conditions for Integrity All of the above. Each one of us needs help to develop our sense of self, our identity I exist I am not dead. Extreme cases Cotard's syndrome -- walking corpse syndrome. Cutting behaviors -- seeing the blood flow proves I am alive. Feeling the pain proves I am alive. Sexual behaviors -- e.g. orgasm from masturbation Suicide as a way of seeking a pseudo integrity -- If I feel that I don't really exist, then perhaps I shouldn't exist. Fraud to go on living physically when I am psychological dead, emotionally dead, spiritually dead. Mass shootings -- a way of being noticed as existing. I am alive, I matter. Some people who don't struggle with existence issues often don't understand how these can be such a major problem for those who do struggle with them. my existence is separate from others -- I exist in my own right, a separate personIs bounded, has boundaries Running away gestures or behaviors by children -- physical distancing -- hiding -- divorcing My identity is stable over time and across different situations -- there is a continuity I can regulate myself -- I have some self-control. We need help from others to learn to manage ourselves -- to internalize the control Is integrated -- coherent interconnections inside between aspects of experience -- self-cohesion Awareness of our parts Understanding of our parts -- we have been understood. Not enough to be understood by others I need to understand myself. Is active, with agency, can effectively function in the world we've learned social norms and social graces We've developed talents, capabilities. Is morally good -- ontologically or essentially good and thus has intrinsic value and worth, apart from others' opinions. Parts that are lepers, outcasts, unredeemable sinners, tax collectors. We also need to make good choices -- seek what is good, true and beautiful in life Seek and ye shall find We need to tolerate the suffering that goes with changing and growing. The Rose: November 1979 written by Amanda McBroom and sung by Bette Midler It's the heart, afraid of breakingThat never learns to danceIt's the dream, afraid of wakingThat never takes the chanceIt's the one who won't be takenWho cannot seem to giveAnd the soul, afraid of dyingThat never learns to live We need to change and grow, try new ways of being and acting. The Vision -- here's where we start to bring everything together. We have attachment needs, we have integrity needs. We also have parts. Now we can lump along as we have been, same old limited understanding, same old patterns, same old results. But what if there were a way to bring these insights about needs and parts together, to understand ourselves and our parts in new ways? Definition of parts: Discussed this at length in episodes 60 and 61. Parts: Separate, independently operating personalities within us, each with own unique prominent needs, roles in our lives, emotions, body sensations, guiding beliefs and assumptions, typical thoughts, intentions, desires, attitudes, impulses, interpersonal style, and world view. Each part also has an image of God and also its own approach to sexuality. Parts experience them differently Attachment needs and integrity needs are carried by our parts. Our parts carry our needs. This helps us to make so much sense out of our experience. For us to be able to recognize the parts within us and with others helps so much to bring clarity out of confusion, direction out of being lost. Because parts may be in awareness or out of awareness in any given moment, we may or may not be conscious of our attachment needs and integrity needs. Parts with their attachment needs and integrity needs may be activated as well, by external or internal factors. Parts are on a mission to have attachment needs and integrity needs met. It's the most important thing for them, often a life and death issue. So that means they will also try to get them met in our sexual relating -- you heard all about that in episode 61 with Jeff and Joanne and how their parts were working to get their needs met in their sexual encounter. And that can be a real problem, if those needs really are for a father and a mother. Idealized Parent Figure Protocol Brown and Elliott As Catholics, we don't just have our earthly father and mother. As Catholics, our earthly father and our earthly mother are secondary parents. Our primary parents are our spiritual parents -- God our Father and Mary our Mother. Only God can ultimately meet our attachment needs and our integrity needs St. Augustine in his Confessions, 398 AD, early 40s You have made us for yourself, O Lord, and our hearts are restless until they rest in You. So how do we begin to address these deep unmet needs in a deliberate, reflective way. Make time. This is going to take time. Many people allocate exactly no time to their human formation. Some will make time for prayer and for the spiritual life, but they don't think about the psychological lives, their natural foundation. Can you find 15 minutes or even 10 or 5 minutes per day, at a consistent time to focus on your parts and on your attachment and integrity needs? If not, then you will need some personalized guidance -- therapist or close friend -- some type of individual personal relationship. Write down when that will be. Often before prayer I do it 7 times per day. 7 minutes. Second, listen to the following reflection. Only about 6 minutes long 8 minutes long only about 10 minutes long, only about 12 minutes long. To help you get in touch with your needs. Take an inventory. We want to know what your needs are. Part-focus -- part by part Seek and ye shall find If that seems like too much, get support. Therapy. IFS therapist. IFS-Institute.com Free course on Souls and Hearts -- A Catholics guide to choosing a therapist. Share what you found with someone you trust. Make a list of who you might trust with such things reach out. No one to trust? Get a therapist. Reflect on your spouse's needs, or another loved one. Reflection Closing Next episode will be all about human formation of the wife and the husband in marriage, with a focus on these attachment needs and integrity needs and how they are held by parts. We will have another example of how these play out in the sexual relationship. And we will start working toward understanding your spouse's parts and the attachment and integrity needs those parts hold. Trying out a new idea -- an individual conversation hour -- I promise you I will be on my cell phone from 4:30 to 5:30 PM Eastern Time on Tuesday, April 13 to talk with any Interior Integration for Catholics podcast listener about our podcast episodes. Let's have a conversation. I want to be accessible. There is no need to email me beforehand or text me or anything like that, just drop in and meet with me by phone. I'm available. My cell is 317.567.9594. I like the phone or Zoom a lot better for relating than email or texts. Not phone therapy, but really a chance to get into a good conversation about the podcast. Your reactions, your feedback, whatever you want to talk about with regard to this Interior Integration for Catholics podcast. And these conversations are private, I won't use anything from them in the podcast without your permission. It's hard to work on your parts without help -- cue the Resilient Catholic Community. If this discussion of parts resonates with you -- what would it be like to be working on your human formation, your human development as a Catholic with other Catholics who have the same goals? What would be like to form real relationships with other on the same path, to journey together? Get on the waiting list for the RCC -- go to soulsandheart.com/rcc to sign up -- there's no obligation to join, but you will get all kinds of cool free stuff. I have a special event just for people who are on the RCC waiting list Our people on the waiting list have been so patient, I am so appreciative, so for those of you on the waiting list, you are all invited to a Zoom meeting On Tuesday, April 6, 2021 from 7:30 PM to 8:45 PM Eastern time Premium Podcasts each week for our Resilient Catholic community members and our Interior Therapist Community members where we go deeper. Patronness and Patron
Heinz Kohut on narcissistic rage meets Erika Kohut in Elfried Jelinek's Die Klavierspielerin and, in Michael Haneke's La Pianiste, as interpreted by Isabelle Huppert. Jelinek's inheritance of post-WWII Austrian language pessimism is examined as a narcissistic disorder symptomatized in the life and work of Walter Poppelreuter. Closer to home Ulrike Ottinger treated the symptom picture in her direction of Jelinek's play Begierde und Fahrerlaubnis. Jelinek's masterpiece Kinder der Toten was the reward of recovery from the narcissism of unmouring the mother tongue.2021 Author Laurence Rickels Sound engineer Jochen Jezzusek In VOICEOVER, film material is recommended for watching while listening to the lecture. La Pianiste (2001) should be muted while viewing Hosted on Acast. See acast.com/privacy for more information.
Moderne mennesker har sin oppmerksomhet plantet i smarttelefonen. Vi tar hundrevis av bilder av oss selv og legger det ut i sosiale medier. En stusselig form for samhandling. Sosiale medier gjør samhandlingen mellom mennesker fattig, og kanskje eskalerer en følelse av ensomhet og utenforskap i vår tid. I verste fall ender ensomhet og isolasjon på selvmordsstatistikken. Dette blir en ny episode i serien om selvmord, men den blir ikke like fokusert på selvmordet. Jeg kommer til å snakke om tilhørighet, narsissisme, selfier og selvmord. Men først og fremst vil jeg fokusere på et bestemt psykologisk aspekt som forårsaker selvmord og selvmordstanker, nemlig en følelse av å være utenfor fellesskapet. Noen føler aldri at de går i samme takt som andre, uansett hvor mange venner de har, er det en opplevelse av en usynlig vegg som hindrer nær kontakt. Selvmord er et trist tema, men det det er også et tema som setter oss på sporet av de psykologiske komponentene som fører mennesket på villspor, og i verste fall helt ut av livet. I første segment skal jeg snakke om selvpsykologi og menneskets behov for tilhørighet. Det blir et kort utdrag fra en forelesning ved Universitetet i Agder.I andre segment skal jeg dykke dypere ned i teorien som går under navnet selvpsykologi. Det er Heinz Kohut som beskriver det tripolare Selvet. Det er en fortelling om våre menneskelige behov fra barn til voksen. Vi har behov for å bli elsket, beundret og applaudert. Vi har også behov for gode forbilder vi kan se opp til og støtte oss på. I tillegg har vi et sterkt behov for å føle tilhørighet i en gruppe. Kohut snakker om det tvillingsøkende Selvet som trenger å føle seg som et likeverdig og inkludert medlem av en flokk. Mobbing eller andre former for utestengelse i oppveksten kan føre til mangler i det tvillingssøkende selvet, noe man kan ta med seg inn i voksenlivet som en underliggende følelse av utenforskap. Tilhørighet i en gruppe er blant våre viktigste psykologiske behov, og når man opplever mangler på dette området, er det lett å miste følelsen av at livet har noen mening. Uten en mening med livet, kan døden dukke opp som et alternativ. I en kultur som fremmer konkurranse, sammenligning, målinger, materialisme, karrierejag og «din egen lykkes smed filosofi», mister vi kanskje noe av vårt viktigste grunnleggende behov, nemlig tilhørighet og sterke bånd mellom mennesker og grupper. Kanskje er vi dypest sett så selvsentrerte, og dermed ensomme, at mange av oss må ta bilde av oss selv. Det kalles for «selfie», og mot slutten av dagens episode dukker det opp et spørsmål: Er selfien rett og slett en slags markør på det ensomme mennesket i en fragmentert verden, frakoblet fellesskapet, på kanten av stupet.Andre segment av denne episoden er basert på følgende artikkel:Kjernen i vårt psykiske livFreud mente at mennesket var styrt av dyriske drifter, mens Kohut mente at mennesket motiveres av streben etter fylde, helhet, harmoni og opplevelse av mening. Hva ligger i kjernen av vårt psykiske liv? Et globalt tvillingsøkende selvIdeene til Kohut, og de andre postfreudiaknske tenkerne, skiller seg fra Freud ved å vektlegge at mennesket alltid dannes i samspill med andre. Selvet er relasjonelt, og relasjonene blir toneangivende for vårt indre liv. Da er det åpenbart at gode relasjoner, tilhørighet og en slags kollektivistisk orientering vil være av betydning for menneskets ve og vel. I vår kultur kan det virke som om vi går andre veien. Individualisme og konkurranse preger mye av livet vårt, noe som unektelig går på bekostning av relasjoner. Kanskje er det nettopp fokus på individualisme som avstedkommer en følelse av fragmentering og mangel på tilhørighet. Eksistensfilosfoser snakker om en tiltagende følelse av fremmedgjøring i vår tid. Verden står nå ovenfor problemer vi ikke kan løse med fokus på oss selv, eller i konkurranse med andre. Skal vi redde planeten må vi stå sammen på tvers av landegrenser, religiøs tilhørighet og etnisitet. Det er behov for utviklingen av et globalt tvillingssøkende Selv, men i en tid som går i motsatt retning, virker dette som en utopi. De fleste av oss er flasket opp på materialisme, individuell måloppnåelse, høye krav til egne prestasjoner og mye av dette går på bekostning av et sosialt eller mellommenneskelig fokus. Kanskje er vi så ensomme at vi ikke finner noe som kan ta en bilde av oss, hvorpå vi gjør det selv og kaller det for en selfie. Stand up komikeren Sebastian Maniscalco kaller det «taking a lonely».KilderKarterud, Sigmund. Selvpsykologi Utviklingen etter Kohut. Ad Notma, Gyldendal, Oslo, 1997.Karterud, S. (2001). Et historisk perspektiv og en drøfting av sentrale begreper. I Karterud, S., Urnes, Ø. & Pedersen, G. (eds.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling. Pax forlag. Oslo.Kohut, H. (1984). How does analysis cure?The University of Chicage Press. Chicago.Kohut, H. Selvets psykologi. Hans Reitwels forlag. København, 1990. Kohut, H. (2000). Analysen af selvet. En systematisk tilgang til psykoanalytisk behandling af narcissistiske personlighedsforstyrrelser. Det lille forlag. Fredriksberg.Schlüter, C. & Karterud, Sigmund: Selvets mysterier. Pax forlag. Oslo. 2002. See acast.com/privacy for privacy and opt-out information.
Moderne mennesker har sin oppmerksomhet plantet i smarttelefonen. Vi tar hundrevis av bilder av oss selv og legger det ut i sosiale medier. En stusselig form for samhandling. Sosiale medier gjør samhandlingen mellom mennesker fattig, og kanskje eskalerer en følelse av ensomhet og utenforskap i vår tid. I verste fall ender ensomhet og isolasjon på selvmordsstatistikken. Dette blir en ny episode i serien om selvmord, men den blir ikke like fokusert på selvmordet. Jeg kommer til å snakke om tilhørighet, narsissisme, selfier og selvmord. Men først og fremst vil jeg fokusere på et bestemt psykologisk aspekt som forårsaker selvmord og selvmordstanker, nemlig en følelse av å være utenfor fellesskapet. Noen føler aldri at de går i samme takt som andre, uansett hvor mange venner de har, er det en opplevelse av en usynlig vegg som hindrer nær kontakt. Selvmord er et trist tema, men det det er også et tema som setter oss på sporet av de psykologiske komponentene som fører mennesket på villspor, og i verste fall helt ut av livet. I første segment skal jeg snakke om selvpsykologi og menneskets behov for tilhørighet. Det blir et kort utdrag fra en forelesning ved Universitetet i Agder.I andre segment skal jeg dykke dypere ned i teorien som går under navnet selvpsykologi. Det er Heinz Kohut som beskriver det tripolare Selvet. Det er en fortelling om våre menneskelige behov fra barn til voksen. Vi har behov for å bli elsket, beundret og applaudert. Vi har også behov for gode forbilder vi kan se opp til og støtte oss på. I tillegg har vi et sterkt behov for å føle tilhørighet i en gruppe. Kohut snakker om det tvillingsøkende Selvet som trenger å føle seg som et likeverdig og inkludert medlem av en flokk. Mobbing eller andre former for utestengelse i oppveksten kan føre til mangler i det tvillingssøkende selvet, noe man kan ta med seg inn i voksenlivet som en underliggende følelse av utenforskap. Tilhørighet i en gruppe er blant våre viktigste psykologiske behov, og når man opplever mangler på dette området, er det lett å miste følelsen av at livet har noen mening. Uten en mening med livet, kan døden dukke opp som et alternativ. I en kultur som fremmer konkurranse, sammenligning, målinger, materialisme, karrierejag og «din egen lykkes smed filosofi», mister vi kanskje noe av vårt viktigste grunnleggende behov, nemlig tilhørighet og sterke bånd mellom mennesker og grupper. Kanskje er vi dypest sett så selvsentrerte, og dermed ensomme, at mange av oss må ta bilde av oss selv. Det kalles for «selfie», og mot slutten av dagens episode dukker det opp et spørsmål: Er selfien rett og slett en slags markør på det ensomme mennesket i en fragmentert verden, frakoblet fellesskapet, på kanten av stupet.Andre segment av denne episoden er basert på følgende artikkel:Kjernen i vårt psykiske livFreud mente at mennesket var styrt av dyriske drifter, mens Kohut mente at mennesket motiveres av streben etter fylde, helhet, harmoni og opplevelse av mening. Hva ligger i kjernen av vårt psykiske liv? Et globalt tvillingsøkende selvIdeene til Kohut, og de andre postfreudiaknske tenkerne, skiller seg fra Freud ved å vektlegge at mennesket alltid dannes i samspill med andre. Selvet er relasjonelt, og relasjonene blir toneangivende for vårt indre liv. Da er det åpenbart at gode relasjoner, tilhørighet og en slags kollektivistisk orientering vil være av betydning for menneskets ve og vel. I vår kultur kan det virke som om vi går andre veien. Individualisme og konkurranse preger mye av livet vårt, noe som unektelig går på bekostning av relasjoner. Kanskje er det nettopp fokus på individualisme som avstedkommer en følelse av fragmentering og mangel på tilhørighet. Eksistensfilosfoser snakker om en tiltagende følelse av fremmedgjøring i vår tid. Verden står nå ovenfor problemer vi ikke kan løse med fokus på oss selv, eller i konkurranse med andre. Skal vi redde planeten må vi stå sammen på tvers av landegrenser, religiøs tilhørighet og etnisitet. Det er behov for utviklingen av et globalt tvillingssøkende Selv, men i en tid som går i motsatt retning, virker dette som en utopi. De fleste av oss er flasket opp på materialisme, individuell måloppnåelse, høye krav til egne prestasjoner og mye av dette går på bekostning av et sosialt eller mellommenneskelig fokus. Kanskje er vi så ensomme at vi ikke finner noe som kan ta en bilde av oss, hvorpå vi gjør det selv og kaller det for en selfie. Stand up komikeren Sebastian Maniscalco kaller det «taking a lonely».KilderKarterud, Sigmund. Selvpsykologi Utviklingen etter Kohut. Ad Notma, Gyldendal, Oslo, 1997.Karterud, S. (2001). Et historisk perspektiv og en drøfting av sentrale begreper. I Karterud, S., Urnes, Ø. & Pedersen, G. (eds.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling. Pax forlag. Oslo.Kohut, H. (1984). How does analysis cure?The University of Chicage Press. Chicago.Kohut, H. Selvets psykologi. Hans Reitwels forlag. København, 1990. Kohut, H. (2000). Analysen af selvet. En systematisk tilgang til psykoanalytisk behandling af narcissistiske personlighedsforstyrrelser. Det lille forlag. Fredriksberg.Schlüter, C. & Karterud, Sigmund: Selvets mysterier. Pax forlag. Oslo. 2002. See acast.com/privacy for privacy and opt-out information.
Kalfa ve Çırak bu bölümde "Kibir ve Tevazu" konusunu ele aldılar. Gereksiz tevazu göstermek kibirli olmanın bir göstergesi olabilir mi? Özgüven, Özsaygı ve Kibir arasında nasıl bir fark vardır?Bölümde Bahsi Geçen Kitaplar; Kendiliğin Çözümlenmesi (Heinz Kohut) - https://www.amazon.com.tr/Kendili%C4%9Fin-%C3%87%C3%B6z%C3%BCmlenmesi-Heinz-Kohut/dp/9753422040Hasta ve İktidarda (David Owen) - https://www.amazon.com.tr/HASTA-VE-%C4%B0KT%C4%B0DARDA-Kolektif/dp/605576590X/Bölümde Bahsi Geçen Filmler; Şeytanın Avukatı (1999) - https://www.imdb.com/title/tt0118971Yer Demir Gök Bakır (1987) - https://www.imdb.com/title/tt0092955See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.
Geoffrey Cocks is Julian S. Rammelkamp Professor of History at Albion College in Michigan. A graduate of Occidental College, Los Angeles, California, he earned his Ph.D. in history at UCLA in 1975. He is the author of Psychotherapy in the Third Reich: The Goring Institute and Treating Mind and Body; editor of The Curve of Life: Correspondence of Heinz Kohut; and co-editor of Psycho/History; German Professions, 1800-1950; Medicine and Modernity; and Depth of Field: Stanley Kubrick, Film, and the Uses of History. His influential book, The Wolf at the Door, explores the remarkable formal and substantive patterns of cinematic discourse on Germany and the Holocaust in Stanley Kubrick's films. Support this podcast
Noen mener patologisk narsissisme slår rot i mennesker som vokser opp med deprimerte eller fraværende omsorgspersoner, men psykoanalysen og selvpsykologien er uenige på dette området.Denne episoden begynner på en litt psykologi-nerdete måte. Jag skal snakke om utviklingen av narsissisme i lyset av selvpsykologi og teoriene til Heinz Kohut. Det er kanskje for spesielt interesserte, men deretter går jeg litt mer inn i hverdagslivet og forteller om en pasient som heter Pål. Han var ustelt, bitter, aggressiv og hatefull. Han brukte mesteparten av sin tid foran PCen som et nett-troll på jakt etter mennesker han kunne sjikanere. Utredningene jeg gjorde av Pål, som kom i terapi fordi han var deprimert, antydet at han hadde en dyssosial personlighetsforstyrrelse. Han var rett og slett ufordragelig, og jeg hadde problemer med å like ham. Når du får en pasient du over hodet ikke har sansen for, må du gjøre en ekstra innsats som terapeut. Det er ikke lett, og i siste del av denne episode skal jeg snakke om min forståelse og opplevelse av nett-trollet som kom i terapi. Velkommen til en ny episode av SinnSyn.NarsissismeFørst en begrepsavklaring: Narsissisme er et samlebegrep for adferd knyttet til individets oppfattelse av seg selv,i relasjon til omgivelsene. Narsissisme kan derfor være både av positiv art der individet er trygg på seg selv i relasjon til omgivelsene og av negativ art der individet opplever problemer i relasjon til omgivelsene. I klinisk psykologi snakker man ofte om patologisk narsissisme, altså den sykelige varianten av narsissisme. Det betyr at personen er sykelig opptatt av seg selv, ofte tilsynelatende selvgod og selvtilfreds, men under overflaten lurer en følelse av tilkortkommenhet og mangel på egenverdi. Ofte ser vi på narsissisten som en person som i all hovedsak er opptatt av seg selv, høste bekreftelser og vinne andres anerkjennelse og beundring, men uten overskudd til å interessere seg eller ha omsorg og empati for andre mennesker.Bli medlem på SinnSyns mentale helsestudioEr du mer interessert i mennesket indre liv og selvutvikling, håper jeg du klikker deg inn på WebPsykologens bokhandel og sørger for at du får en eler flere av bøkene mine i posten i løpet av få dager.Eventuelt kan du klikke deg inn på min Patreon konto og bli supporter av SinnSyn. På den måten støtter du dette prosjektet, og som takk for støtten får du en del ekstramateriale. Du får flere eksklusive episoder av SinnSyn, videomateraiell som ikke publiseres andre steder, og du kan høre meg lese og gjennomgå min første bok, Selvfølelsens Psykologi - Bedre selvfølelse ved å bruke hodet litt annerledes. Ved hjelp av en rekke psykologiske teorier forsøker jeg å lage et slags treningsprogram hvor man gjør øvelser som styrker selvbilde, selvfølelsen og mentale muskler, og forhåpentligvis vil en sterkere psyke gi færre «bad-hair-days». Er du blant de som finner verdi her på SinnSyn, og litt over middels interessert i psykologi og filosofi, så er medlemskap i SinnSynes mentale helsestudio kanskje noe for deg. Håper å se deg som Patreon-supporter. Du finner medlemskapet på www.patreon.com/sinnsyn.En annen måte å støtte podcasten på, er å kjøpe merchandise fra SinnSyn. Er du en person som liker å tenke litt dypere, og ser på denne typen refleksjon og ettertanke som mental trening, mener jeg at man bør ha treningstøyet i orden. På et nettsted som heter Teespring har jeg min egen butikk hvor du kan få kjøpt SinnSyns kolleksjon av «mentalt treningstøy». Kolleksjonen heter «Alt du tenker og føler er feil», og hvis du skjønner hva det slagordet forsøker å formidle, må du nesten ha en skjorte som reflekterer denne innsikten. Sjekk ut mine T-skjorter og hoodies på Teespring. Takk for følge og takk for støtten! See acast.com/privacy for privacy and opt-out information.
Noen mener patologisk narsissisme slår rot i mennesker som vokser opp med deprimerte eller fraværende omsorgspersoner, men psykoanalysen og selvpsykologien er uenige på dette området.Denne episoden begynner på en litt psykologi-nerdete måte. Jag skal snakke om utviklingen av narsissisme i lyset av selvpsykologi og teoriene til Heinz Kohut. Det er kanskje for spesielt interesserte, men deretter går jeg litt mer inn i hverdagslivet og forteller om en pasient som heter Pål. Han var ustelt, bitter, aggressiv og hatefull. Han brukte mesteparten av sin tid foran PCen som et nett-troll på jakt etter mennesker han kunne sjikanere. Utredningene jeg gjorde av Pål, som kom i terapi fordi han var deprimert, antydet at han hadde en dyssosial personlighetsforstyrrelse. Han var rett og slett ufordragelig, og jeg hadde problemer med å like ham. Når du får en pasient du over hodet ikke har sansen for, må du gjøre en ekstra innsats som terapeut. Det er ikke lett, og i siste del av denne episode skal jeg snakke om min forståelse og opplevelse av nett-trollet som kom i terapi. Velkommen til en ny episode av SinnSyn.NarsissismeFørst en begrepsavklaring: Narsissisme er et samlebegrep for adferd knyttet til individets oppfattelse av seg selv,i relasjon til omgivelsene. Narsissisme kan derfor være både av positiv art der individet er trygg på seg selv i relasjon til omgivelsene og av negativ art der individet opplever problemer i relasjon til omgivelsene. I klinisk psykologi snakker man ofte om patologisk narsissisme, altså den sykelige varianten av narsissisme. Det betyr at personen er sykelig opptatt av seg selv, ofte tilsynelatende selvgod og selvtilfreds, men under overflaten lurer en følelse av tilkortkommenhet og mangel på egenverdi. Ofte ser vi på narsissisten som en person som i all hovedsak er opptatt av seg selv, høste bekreftelser og vinne andres anerkjennelse og beundring, men uten overskudd til å interessere seg eller ha omsorg og empati for andre mennesker.Bli medlem på SinnSyns mentale helsestudioEr du mer interessert i mennesket indre liv og selvutvikling, håper jeg du klikker deg inn på WebPsykologens bokhandel og sørger for at du får en eler flere av bøkene mine i posten i løpet av få dager.Eventuelt kan du klikke deg inn på min Patreon konto og bli supporter av SinnSyn. På den måten støtter du dette prosjektet, og som takk for støtten får du en del ekstramateriale. Du får flere eksklusive episoder av SinnSyn, videomateraiell som ikke publiseres andre steder, og du kan høre meg lese og gjennomgå min første bok, Selvfølelsens Psykologi - Bedre selvfølelse ved å bruke hodet litt annerledes. Ved hjelp av en rekke psykologiske teorier forsøker jeg å lage et slags treningsprogram hvor man gjør øvelser som styrker selvbilde, selvfølelsen og mentale muskler, og forhåpentligvis vil en sterkere psyke gi færre «bad-hair-days». Er du blant de som finner verdi her på SinnSyn, og litt over middels interessert i psykologi og filosofi, så er medlemskap i SinnSynes mentale helsestudio kanskje noe for deg. Håper å se deg som Patreon-supporter. Du finner medlemskapet på www.patreon.com/sinnsyn.En annen måte å støtte podcasten på, er å kjøpe merchandise fra SinnSyn. Er du en person som liker å tenke litt dypere, og ser på denne typen refleksjon og ettertanke som mental trening, mener jeg at man bør ha treningstøyet i orden. På et nettsted som heter Teespring har jeg min egen butikk hvor du kan få kjøpt SinnSyns kolleksjon av «mentalt treningstøy». Kolleksjonen heter «Alt du tenker og føler er feil», og hvis du skjønner hva det slagordet forsøker å formidle, må du nesten ha en skjorte som reflekterer denne innsikten. Sjekk ut mine T-skjorter og hoodies på Teespring. Takk for følge og takk for støtten! See acast.com/privacy for privacy and opt-out information.
I flere tidligere episoder har jeg snakket om humor som et viktig element for psykisk helse. Jeg opplever humor som en slags leken holdning til tanker og følelser, og jeg mener det kan være noe av det mest forebyggende og velgjørende som finnes for menneskets mentale liv. Mange utviklingspsykologiske teorier vektlegger leken som en sentral forutsetning for å modnes som menneske. Barna i parken og på lekeplassen husker, gynger, spiller fotball, jager hverandre, roper og ler. Det er en helt naturlig atferd for sunne barn. Mellom barnas indre fantasiverden og den ytre virkeligheten finnes det et rom hvor leken spiller en viktig rolle som bindeledd.Det er ikke så vanlig at voksne mennesker leker på samme måte som barn, og for meg personlig er det helt unaturlig å leke på denne måten. Likevel anser jeg meg som en ganske leken person. Ofte har jeg en leken tilnærming til mye av det jeg foretar meg, og her spiller humor og evnen til å sjonglere med ideer en viktig rolle. Det er denne typen lek jeg ofte sikter til når jeg snakke om lek i forbindelse med psykisk helse. Dessverre er det slik at en oppvekst preget av mye usikkerhet vil forkrøplet barnets evne til lek og nysgjerrighet. Det kan også hende at muligheten for lek i barndommen stimulerer de mentale musklene vi trenger for å leke også i voksen alder, og dersom de understimuleres i vikte utviklingsfaser i barneårene, risikerer vi at den voksne personligheten får en slags stiv, engstelig eller gravalvorlig preg. I et liv som har vært fokusert på å tilkjempe seg trygghet eller unnvike trusler, har leken fått lite plass. Vi risikerer et liv uten lek, og på en slik bakgrunn kan man kanskje si at det motsatte av lek er angst, depresjon og psykiske lidelser.Samuel West er psykolog og forsker på forholdet mellom lekenhet og kreative arbeidsplasser. Han sier at man må våge å være spontan, spøke og tulle og ha en leken innstilling til det man gjør. I følge ham kan til og med kjedelige hverdagssysler, som å vaske opp, bli til en lek dersom man gjør det med en liten vri. Og har man det morsomt, blir humøret bedre - og dermed helsen og følelsen av velvære.Problemet er at mange voksne ser altfor alvorlig på tilværelsen, det blir for mange «må» og «bør» som effektivt gjør kål på lekelysten.Leken må ikke nødvendigvis være en aktivitet. Det handler mer om en holdning. Mange deler opp livet i to kategorier, arbeid og fritid. Hvis leken i det hele tatt har overlevd barndommen, er den som regel bare velkommen i fritida - noe Samuel West mener er synd.Vi burde viske ut grensene. Det finnes ennå ikke noe vitenskapelig belegg for det, men mye tyder på at arbeidsplasser som tillater lek, også får mer kreative medarbeidere. Samuel West sier at man må tørre å ha det gøy, være litt smågal og ko-ko både på jobben og i fritida. Når han sier ting som ko-ko, blir jeg selv litt forlegen og skeptisk. Jeg er utvilsomt enig i teorien, og har virkelig tro på at evnen til lek skaper en mental fleksibilitet og kreativitet som er sundt for sjelen, men når det blir for mye vær gal og crazy filosofi, synes jeg det blir litt dumt, og det sier nok mer om meg enn om Samuel West. Jeg er dessverre en person som kan dømme ting som litt teit innimellom, og det tror jeg representerer en slags begrensning på mitt liv, og det er selvfølgelig også en lite flatterende holdning. Det er nettopp dette problemet som har gjort at jeg har styrt litt unna en av Norges mest fremragende filosofer, nemlig Arne Ness. Han døde i 2009, og jeg har lest en del av ham i forhold til miljø og økologi, men når han i alle intervjuer skulle bokse med folk og oppføre seg lekent eller litt barnslig, ble jeg altså litt forlegen og gikk sannsynligvis glipp av mye klokt. På en del områder er jeg nok litt stiver og mer destruktivt selvbevisst enn jeg like å innrømme. Kanskje er det viktig for meg å leke mer.Jeg bokser en del med barna mine, men jeg bokser sjelden med voksne folk i situasjon hvor det ikke er lagt opp til boksing. Likevel anser jeg meg som en ganske leken person når det kommer til tanker og ideer. Uten leken dør vi mentalt, og det er altså ikke bare den typen lek som foregår på en lekeplass. Lek med tanker, ideer og følelser kan fungere som mental gymnastikk, og jeg tror det er ekstremt viktig å finne arenaer for denne typen mentalt vedlikehold, både hjemme og på jobb.Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Donald W. WinnicottHovedsegmentet i denne episoden er et foredrag hvor jeg snakker mer om lek med utgangspunkt i en såkalt objektrelasjonsteoretiker, nemlig Donald W. Winnicott. Han var en britisk psykoanalytiker, spesielt opptatt av barns utvikling og deres tilknytningsforhold (utvikling av relasjoner til foreldre og andre mennesker – såkalte objektrelasjoner). Ved siden av å vektlegge lekens betydning i kulturen så vel som i terapi, er Winnicott kanskje mest kjent for begrepet «overgangsobjekt». Overgangsobjekter er ting barn knytter seg til (bamse, sutteklut eller lignende), og som de i en overgangsperiode ikke kan skilles fra. De fungerer som konkrete symboler for foreldrenes, objektenes, trygghet og varme, inntil barnet har mental kapasitet til å vite at foreldrene eksisterer også når de er ute av syne.Heinz Kohut og selvpsykologiEtter at jeg har snakket en del om lek og lekens betydning for mennesker i alle aldere, kommer jeg over på en annen teoretiker som heter Heinz Kohut. Han er opphavsmannen til selvpsykologi og en teoretiker man assosierer med en varm og anerkjennenende terapeutisk stil.Helt frem til slutten av 60-tallet var Heinz Kohut anerkjent og respektert innenfor det tradisjonelle psykoanalytiske miljøet. Gradvis begynte han imidlertid å uttrykke en del motforestillinger mot det analytiske rammeverket, noe som resulterte i utviklingen av en ny retning som altså ble kalt selvpsykologi. Denne teorien er psykodynamisk forankret med røtter i psykoanalysen, men skiller seg også på vesentlige punkter i forståelsen av menneskets psykiske apparatur. Selvpsykologi etablerte seg som en egen retning innenfor psykologifaget i 1977 etter at Kohut publiserte boken ”The restoration of the self” (Schlüter & Karterud, 2002, p. 39).Når man snakker om Kohut, snakker man gjerne om det tripolare selvet. Det vil si at mennesket har tre poler i sitt indre psykologiske liv som realiseres i forhold til ulike behov. Dersom mennesket lever i et trygt og optimalt miljø, vil polene utvikle seg på en måte som skaper mental balanse og borger for et godt liv. Når man mangler noe, vil man møte voksenlivet med et underskudd i en eller flere områder, og livet kan utartet seg som en desperat kamp om å få det man manglet i oppveksten. Kohut er et godt utgangspunkt for en diskusjon rundt forholdet mellom en sunn narsissisme, hvor man aksepterer og anerkjenner seg selv og sin egen verdi, og en mer usunn narsissisme hvor man opplever en mangel i egenverdi og krever andres oppmerksomhet for å bøte på den underliggende følelsen av å ikke være god nok.Terapi i Kohut sin tradisjon har fokus på å anerkjenne og bekrefte den andre for å gi pasienten et slags nødvendig påfyll. Kohut gjør på sett og vis empati om til en terpautisk metode, og det fortoner seg omtrent som det motsatte av det parterapeuten Dag gjør i serien med Atle Antonsen.I dagens episode av SinnSyn tar vi turen til universitetet i Agder. Det er midt i januar 2019. Det er en forsamling på nærmere 130 sykepleierstudenter som skal introduseres for psykologi og utviklingspsykologi. Vil du være med, må du spille av episoden øverst i denne artikkelen.Av Sondre Risholm LiverødPsykologspesialistWebPsykologen.no & SinnSyn See acast.com/privacy for privacy and opt-out information.
I flere tidligere episoder har jeg snakket om humor som et viktig element for psykisk helse. Jeg opplever humor som en slags leken holdning til tanker og følelser, og jeg mener det kan være noe av det mest forebyggende og velgjørende som finnes for menneskets mentale liv. Mange utviklingspsykologiske teorier vektlegger leken som en sentral forutsetning for å modnes som menneske. Barna i parken og på lekeplassen husker, gynger, spiller fotball, jager hverandre, roper og ler. Det er en helt naturlig atferd for sunne barn. Mellom barnas indre fantasiverden og den ytre virkeligheten finnes det et rom hvor leken spiller en viktig rolle som bindeledd.Det er ikke så vanlig at voksne mennesker leker på samme måte som barn, og for meg personlig er det helt unaturlig å leke på denne måten. Likevel anser jeg meg som en ganske leken person. Ofte har jeg en leken tilnærming til mye av det jeg foretar meg, og her spiller humor og evnen til å sjonglere med ideer en viktig rolle. Det er denne typen lek jeg ofte sikter til når jeg snakke om lek i forbindelse med psykisk helse. Dessverre er det slik at en oppvekst preget av mye usikkerhet vil forkrøplet barnets evne til lek og nysgjerrighet. Det kan også hende at muligheten for lek i barndommen stimulerer de mentale musklene vi trenger for å leke også i voksen alder, og dersom de understimuleres i vikte utviklingsfaser i barneårene, risikerer vi at den voksne personligheten får en slags stiv, engstelig eller gravalvorlig preg. I et liv som har vært fokusert på å tilkjempe seg trygghet eller unnvike trusler, har leken fått lite plass. Vi risikerer et liv uten lek, og på en slik bakgrunn kan man kanskje si at det motsatte av lek er angst, depresjon og psykiske lidelser.Samuel West er psykolog og forsker på forholdet mellom lekenhet og kreative arbeidsplasser. Han sier at man må våge å være spontan, spøke og tulle og ha en leken innstilling til det man gjør. I følge ham kan til og med kjedelige hverdagssysler, som å vaske opp, bli til en lek dersom man gjør det med en liten vri. Og har man det morsomt, blir humøret bedre - og dermed helsen og følelsen av velvære.Problemet er at mange voksne ser altfor alvorlig på tilværelsen, det blir for mange «må» og «bør» som effektivt gjør kål på lekelysten.Leken må ikke nødvendigvis være en aktivitet. Det handler mer om en holdning. Mange deler opp livet i to kategorier, arbeid og fritid. Hvis leken i det hele tatt har overlevd barndommen, er den som regel bare velkommen i fritida - noe Samuel West mener er synd.Vi burde viske ut grensene. Det finnes ennå ikke noe vitenskapelig belegg for det, men mye tyder på at arbeidsplasser som tillater lek, også får mer kreative medarbeidere. Samuel West sier at man må tørre å ha det gøy, være litt smågal og ko-ko både på jobben og i fritida. Når han sier ting som ko-ko, blir jeg selv litt forlegen og skeptisk. Jeg er utvilsomt enig i teorien, og har virkelig tro på at evnen til lek skaper en mental fleksibilitet og kreativitet som er sundt for sjelen, men når det blir for mye vær gal og crazy filosofi, synes jeg det blir litt dumt, og det sier nok mer om meg enn om Samuel West. Jeg er dessverre en person som kan dømme ting som litt teit innimellom, og det tror jeg representerer en slags begrensning på mitt liv, og det er selvfølgelig også en lite flatterende holdning. Det er nettopp dette problemet som har gjort at jeg har styrt litt unna en av Norges mest fremragende filosofer, nemlig Arne Ness. Han døde i 2009, og jeg har lest en del av ham i forhold til miljø og økologi, men når han i alle intervjuer skulle bokse med folk og oppføre seg lekent eller litt barnslig, ble jeg altså litt forlegen og gikk sannsynligvis glipp av mye klokt. På en del områder er jeg nok litt stiver og mer destruktivt selvbevisst enn jeg like å innrømme. Kanskje er det viktig for meg å leke mer.Jeg bokser en del med barna mine, men jeg bokser sjelden med voksne folk i situasjon hvor det ikke er lagt opp til boksing. Likevel anser jeg meg som en ganske leken person når det kommer til tanker og ideer. Uten leken dør vi mentalt, og det er altså ikke bare den typen lek som foregår på en lekeplass. Lek med tanker, ideer og følelser kan fungere som mental gymnastikk, og jeg tror det er ekstremt viktig å finne arenaer for denne typen mentalt vedlikehold, både hjemme og på jobb.Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Donald W. WinnicottHovedsegmentet i denne episoden er et foredrag hvor jeg snakker mer om lek med utgangspunkt i en såkalt objektrelasjonsteoretiker, nemlig Donald W. Winnicott. Han var en britisk psykoanalytiker, spesielt opptatt av barns utvikling og deres tilknytningsforhold (utvikling av relasjoner til foreldre og andre mennesker – såkalte objektrelasjoner). Ved siden av å vektlegge lekens betydning i kulturen så vel som i terapi, er Winnicott kanskje mest kjent for begrepet «overgangsobjekt». Overgangsobjekter er ting barn knytter seg til (bamse, sutteklut eller lignende), og som de i en overgangsperiode ikke kan skilles fra. De fungerer som konkrete symboler for foreldrenes, objektenes, trygghet og varme, inntil barnet har mental kapasitet til å vite at foreldrene eksisterer også når de er ute av syne.Heinz Kohut og selvpsykologiEtter at jeg har snakket en del om lek og lekens betydning for mennesker i alle aldere, kommer jeg over på en annen teoretiker som heter Heinz Kohut. Han er opphavsmannen til selvpsykologi og en teoretiker man assosierer med en varm og anerkjennenende terapeutisk stil.Helt frem til slutten av 60-tallet var Heinz Kohut anerkjent og respektert innenfor det tradisjonelle psykoanalytiske miljøet. Gradvis begynte han imidlertid å uttrykke en del motforestillinger mot det analytiske rammeverket, noe som resulterte i utviklingen av en ny retning som altså ble kalt selvpsykologi. Denne teorien er psykodynamisk forankret med røtter i psykoanalysen, men skiller seg også på vesentlige punkter i forståelsen av menneskets psykiske apparatur. Selvpsykologi etablerte seg som en egen retning innenfor psykologifaget i 1977 etter at Kohut publiserte boken ”The restoration of the self” (Schlüter & Karterud, 2002, p. 39).Når man snakker om Kohut, snakker man gjerne om det tripolare selvet. Det vil si at mennesket har tre poler i sitt indre psykologiske liv som realiseres i forhold til ulike behov. Dersom mennesket lever i et trygt og optimalt miljø, vil polene utvikle seg på en måte som skaper mental balanse og borger for et godt liv. Når man mangler noe, vil man møte voksenlivet med et underskudd i en eller flere områder, og livet kan utartet seg som en desperat kamp om å få det man manglet i oppveksten. Kohut er et godt utgangspunkt for en diskusjon rundt forholdet mellom en sunn narsissisme, hvor man aksepterer og anerkjenner seg selv og sin egen verdi, og en mer usunn narsissisme hvor man opplever en mangel i egenverdi og krever andres oppmerksomhet for å bøte på den underliggende følelsen av å ikke være god nok.Terapi i Kohut sin tradisjon har fokus på å anerkjenne og bekrefte den andre for å gi pasienten et slags nødvendig påfyll. Kohut gjør på sett og vis empati om til en terpautisk metode, og det fortoner seg omtrent som det motsatte av det parterapeuten Dag gjør i serien med Atle Antonsen.I dagens episode av SinnSyn tar vi turen til universitetet i Agder. Det er midt i januar 2019. Det er en forsamling på nærmere 130 sykepleierstudenter som skal introduseres for psykologi og utviklingspsykologi. Vil du være med, må du spille av episoden øverst i denne artikkelen.Av Sondre Risholm LiverødPsykologspesialistWebPsykologen.no & SinnSyn See acast.com/privacy for privacy and opt-out information.
I flere tidligere episoder har jeg snakket om egoisme, narsissisme, antisosial eller dyssosial personlighetsforstyrrelse, sosiopati og psykopati. Det er ikke bare kjært barn som har mange navn. I denne episoden skal jeg fortsette i dette sporet, men denne gang med fokus på mordere, seriemordere og spørsmålet om tilregnelighet. Jeg vil nevne flere kjente seriemordere, men du skal bli best kjent med David Berkowitz som opererte under navnet Son of Sam. I løpet av sommeren 1976 drepte han seks personer i New York. Han påstod at han var beordret av deomoner, ønsket å klassifiseres som utilregnelig på grunn av psykose, men ble til sist avslørt.Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Personlighetstrekk hos mordereMan kan ikke plassere en morder i en definert psykologisk årsakssammenheng, men narsissistiske trekk er ofte til stede. Dvs. mønster av grandiositet, stort behov for beundring og mangel på empati.Innenfor psykologi jobber man med å forstå motivasjonen bak menneskers tanker og handlinger. Men desto mer sosialt avvikende symptomene fremstår, desto mer utfordrende er det å forstå dem. Jack the Ripper, Theodore Robert Cowell (Ted Bundy), Gary Ridgeway (Green River killer), Dennis Rader (bind, torture, kill) og David Berkowitz (Son of Sam) er alle sammen menn som har drept mange mennesker. Deres grufulle gjerninger gir oss grunn til å anta at de mangler en del essensielle humane kvaliteter. Det kan virke umulig å etablere en innfølende forståelse for disse menneskenes morderiske handlinger.22. juli 2011 står Norge ovenfor tilsvarende dilemmaer. Drapene på AUFs medlemmer på Utøya og bombene i regjeringskvartalet har skaket hele Norge med ringvirkninger over hele verden. Hvordan kan noen ta livet av så mange mennesker, tilsynelatende uten å nøle? Man kan ikke gi noe svar på dette spørsmålet så lenge man ikke kjenner til Brevik på andre måter enn gjennom hans terrorhandlinger og planer. Psykologien har imidlertid en del teorier og forklaringsmodeller som i noen tilfeller kan bidra til å forstå psykologiske ekstremtilfeller og drap på et mer overordnet plan. Det er det skrekkinnjagende tema for denne episoden.KilderAbrahamsen, D. (1985). Confessions of Son of Sam. Colombia University Press.American Psychiatric Association (1994). Diagnostic and Statistical Manual of Mental Disorders,fourth edition (DSM-IV). Washington, DC.Cullberg, Johan (1999). Dynamisk psykiatri i teori og praksis. Tano Aschehoug.Ferreira, C. (2000). Serial killers- victims of compulsion or masters of control? In Fishbein, D. H. (ed.). The science, treatment, and prevention of antisocial behaviours. Application to the criminal justice system. Civic Research Institute, Inc. New Jersey.Gabbard, Glen O. (2002). The Psychology of the Sopranos: Love, Death, Desire and Betrayal in America’s Favorite Gangster Family. The Perseus Books Group.Hare, R. D. (1999). Without Conscience. The disturbing world of the psychopaths among us. The Guilford press. New York.Harris, Sam (2010). The moral landscape. Transworld Publisher.Karterud S. (2001). Et historisk perspektiv og en drøfting av sentrale begreper. I Karterud, S., Urnes, Ø. & Pedersen, G. (red.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling(pp. 119-185). Oslo: Pax Forlag.Karterud, S. & Wilburn, T. (2001). Diagnositikk (DSM-IV akse II) og forekomst. I Karterud, S., Urnes, Ø. & Pedersen, G. (eds.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling. Pax forlag. Oslo.Karterud S. & Wilberg T. (2002) American guidelines for treatment of borderline personality disorder. Tidsskrift Norsk Legeforening, 122 (20), 2028-9.Kernberg, O. (2003): The psychotherapeutic management of psychopathic, narcissistic and paranoid transferences. I:Millon, T. Simonsen, E., Birket-Smith, M. & Davis, R.D. (Eds.) Psychopathy. Antisocial, criminal and violent behaviour(pp. 372-392). New York: The Guilford Press.Kohut, H. (1978). Thoughts on narcissism and narcissistic rage. I: Ornstein, P. H. (Ed.), The search for the self. Selected writings of Heinz Kohut: 1950-1978. Vol.2 (pp. 615- 658). New York: International University Press.Kohut, H. (2000) Analysen af selvet. En systematisk tilgang til psykoanalytisk behandling af narcissistiske personelighetsforstyrrelser. Fredriksberg: Det Lille Forlag.Jaspers, K. (1997). General psychopathology. Vol 1. London: John Hopkins University Press.McCallum, David: Personality and dangerousness. Genealogies of antisocial personality disorder. Cambridge University press. Cambridge, 2001.Meloy R. J., & Felthous, A. R. (2004). Introduction to this issue: Serial and mass homicide. Behavioural Sciences and the Law, 22, pp. 289-290.Newton, Michael (2000). The encyclopedia of serial killers. Checkmark books. New York.Palermo, George B. & Knudten, Richard D.: The insanity plea in the case of a serial killer. International journal of offender therapy and comparative criminology, 38(1), 1994.Poulsen H.D., Gottlieb, P. & Adserballe, H. (2000). Ret og tvang i psykiatrien. Munksgaard. København.Reisby, N. (2000). Sygdomsforekomst og organisatoriske forhold. I Hemmingsen, R., Parnas, J., Gjerris, A., Reisby, N. & Kragh-Sørensen, P. (red.), Klinisk psykiatri. (2. utgave) (pp. 31-50). København: Munksgaard.Rosenqvist, Randi og Rasmussen, Kirsten: Rettspsykiatri i praksis.Universitetsforlaget. 2001.Schroeder, M. L., Wormworth, J. A. & Livesley, J. W. (1992). Dimensions of personality disorders and their relationship to the big five dimensions of personality. Psychological assessment. 4 (1), 47-53.Av Sondre Risholm LiverødPsykologspesialistWebPsykologen.no See acast.com/privacy for privacy and opt-out information.
I flere tidligere episoder har jeg snakket om egoisme, narsissisme, antisosial eller dyssosial personlighetsforstyrrelse, sosiopati og psykopati. Det er ikke bare kjært barn som har mange navn. I denne episoden skal jeg fortsette i dette sporet, men denne gang med fokus på mordere, seriemordere og spørsmålet om tilregnelighet. Jeg vil nevne flere kjente seriemordere, men du skal bli best kjent med David Berkowitz som opererte under navnet Son of Sam. I løpet av sommeren 1976 drepte han seks personer i New York. Han påstod at han var beordret av deomoner, ønsket å klassifiseres som utilregnelig på grunn av psykose, men ble til sist avslørt.Bli medlem av SinnSyns Mentale HelsestudioDitt bidrag kan øke kvaliteten på WebPsykologen og SinnSyn.Ved å støtte prosjektet, får du mange fordeler! Som Patreon supporter blir du medlem av SinnSyns Mentale Helsestudio. Det vil si flere episoder hver måned, tips og øvelser for trening av "mentale muskler", eksklusive videopptak og andre overraskelser. Les mer og bli medlem i på denne linken. Her kan du kjøpe bøkene fra Psykolog Sondre Liverød (WebPsykologen) til best pris og gratis frakt.Personlighetstrekk hos mordereMan kan ikke plassere en morder i en definert psykologisk årsakssammenheng, men narsissistiske trekk er ofte til stede. Dvs. mønster av grandiositet, stort behov for beundring og mangel på empati.Innenfor psykologi jobber man med å forstå motivasjonen bak menneskers tanker og handlinger. Men desto mer sosialt avvikende symptomene fremstår, desto mer utfordrende er det å forstå dem. Jack the Ripper, Theodore Robert Cowell (Ted Bundy), Gary Ridgeway (Green River killer), Dennis Rader (bind, torture, kill) og David Berkowitz (Son of Sam) er alle sammen menn som har drept mange mennesker. Deres grufulle gjerninger gir oss grunn til å anta at de mangler en del essensielle humane kvaliteter. Det kan virke umulig å etablere en innfølende forståelse for disse menneskenes morderiske handlinger.22. juli 2011 står Norge ovenfor tilsvarende dilemmaer. Drapene på AUFs medlemmer på Utøya og bombene i regjeringskvartalet har skaket hele Norge med ringvirkninger over hele verden. Hvordan kan noen ta livet av så mange mennesker, tilsynelatende uten å nøle? Man kan ikke gi noe svar på dette spørsmålet så lenge man ikke kjenner til Brevik på andre måter enn gjennom hans terrorhandlinger og planer. Psykologien har imidlertid en del teorier og forklaringsmodeller som i noen tilfeller kan bidra til å forstå psykologiske ekstremtilfeller og drap på et mer overordnet plan. Det er det skrekkinnjagende tema for denne episoden.KilderAbrahamsen, D. (1985). Confessions of Son of Sam. Colombia University Press.American Psychiatric Association (1994). Diagnostic and Statistical Manual of Mental Disorders,fourth edition (DSM-IV). Washington, DC.Cullberg, Johan (1999). Dynamisk psykiatri i teori og praksis. Tano Aschehoug.Ferreira, C. (2000). Serial killers- victims of compulsion or masters of control? In Fishbein, D. H. (ed.). The science, treatment, and prevention of antisocial behaviours. Application to the criminal justice system. Civic Research Institute, Inc. New Jersey.Gabbard, Glen O. (2002). The Psychology of the Sopranos: Love, Death, Desire and Betrayal in America’s Favorite Gangster Family. The Perseus Books Group.Hare, R. D. (1999). Without Conscience. The disturbing world of the psychopaths among us. The Guilford press. New York.Harris, Sam (2010). The moral landscape. Transworld Publisher.Karterud S. (2001). Et historisk perspektiv og en drøfting av sentrale begreper. I Karterud, S., Urnes, Ø. & Pedersen, G. (red.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling(pp. 119-185). Oslo: Pax Forlag.Karterud, S. & Wilburn, T. (2001). Diagnositikk (DSM-IV akse II) og forekomst. I Karterud, S., Urnes, Ø. & Pedersen, G. (eds.). Personlighetsforstyrrelser. Forståelse, evaluering, kombinert gruppebehandling. Pax forlag. Oslo.Karterud S. & Wilberg T. (2002) American guidelines for treatment of borderline personality disorder. Tidsskrift Norsk Legeforening, 122 (20), 2028-9.Kernberg, O. (2003): The psychotherapeutic management of psychopathic, narcissistic and paranoid transferences. I:Millon, T. Simonsen, E., Birket-Smith, M. & Davis, R.D. (Eds.) Psychopathy. Antisocial, criminal and violent behaviour(pp. 372-392). New York: The Guilford Press.Kohut, H. (1978). Thoughts on narcissism and narcissistic rage. I: Ornstein, P. H. (Ed.), The search for the self. Selected writings of Heinz Kohut: 1950-1978. Vol.2 (pp. 615- 658). New York: International University Press.Kohut, H. (2000) Analysen af selvet. En systematisk tilgang til psykoanalytisk behandling af narcissistiske personelighetsforstyrrelser. Fredriksberg: Det Lille Forlag.Jaspers, K. (1997). General psychopathology. Vol 1. London: John Hopkins University Press.McCallum, David: Personality and dangerousness. Genealogies of antisocial personality disorder. Cambridge University press. Cambridge, 2001.Meloy R. J., & Felthous, A. R. (2004). Introduction to this issue: Serial and mass homicide. Behavioural Sciences and the Law, 22, pp. 289-290.Newton, Michael (2000). The encyclopedia of serial killers. Checkmark books. New York.Palermo, George B. & Knudten, Richard D.: The insanity plea in the case of a serial killer. International journal of offender therapy and comparative criminology, 38(1), 1994.Poulsen H.D., Gottlieb, P. & Adserballe, H. (2000). Ret og tvang i psykiatrien. Munksgaard. København.Reisby, N. (2000). Sygdomsforekomst og organisatoriske forhold. I Hemmingsen, R., Parnas, J., Gjerris, A., Reisby, N. & Kragh-Sørensen, P. (red.), Klinisk psykiatri. (2. utgave) (pp. 31-50). København: Munksgaard.Rosenqvist, Randi og Rasmussen, Kirsten: Rettspsykiatri i praksis.Universitetsforlaget. 2001.Schroeder, M. L., Wormworth, J. A. & Livesley, J. W. (1992). Dimensions of personality disorders and their relationship to the big five dimensions of personality. Psychological assessment. 4 (1), 47-53.Av Sondre Risholm LiverødPsykologspesialistWebPsykologen.no See acast.com/privacy for privacy and opt-out information.
This weeks episode continues the conversation about Theoretical Orientation from the last episode. This week Dr. Mahon is solo since Brett Newcomb is as they say "on assignment". An article on Self Psychology originated by Heinz Kohut is provided as a bonus material button. Please send us any questions or comment through the contact tab at the top of the Psych with Mike page.
This is the first episode in our Psychology of the Characterization series. Our premise is that the three leads of the sequel trilogy: Rey, Kylo, and Finn, share a core conflict that develops in different ways because of their individual character traits, life situations/environments. We hope this analysis will provide a deeper insight into these characterizations, and believe the shared conflict informs their character arcs up until now and through episode IX. In this episode we focus on Kylo; we talk about his personality structure and relationships with his parents, Rey, Luke, and Snoke. We talk about trauma, narcissistic traits and other psychological traits that can be seen in the character, and what it means for the Sequel Trilogy, for Reylo and for Star Wars Episode IX. Lee's focus is primarily on the psychoanalyst Heinz Kohut and his work in Self Psychology, but other prominent analysts and theories make an appearance. Watch the video for this episode on our YouTube channel: https://youtu.be/DsdViE8mse4 SPEAKERS: Lee and Denise EDITING: Lee MUSIC: Intro: Loyalty Freak music - Extra Metal http://freemusicarchive.org/music/Loyalty_Freak_Music/HYPER_METAL_ Outro: Stellardrone - Fermi Paradox https://stellardrone.bandcamp.com/track/fermi-paradox CONTACT: EMAIL: lordsofthesith.podcast@gmail.com TUMBLR: https://lordsofthesithpodcast.tumblr.com TWITTER: https://twitter.com/LordSithPodcast FACEBOOK: https://www.facebook.com/LordSithPodcast INSTAGRAM: https://www.instagram.com/lordsofthesith.podcast/
Q: What do President Trump and daffodils have in common? A: They've both been called the name of a Greek myth. It seems that we hear about Narcissism and Narcissistic Personality Disorder all the time these days, especially as an accusation, but what does being called "a Narcissist" really even mean? To investigate this idea, we go back to Freud – of course. But we also bring in our friend from Season 1, Heinz Kohut, and our first actual living psychoanalytic theorist, Otto Kernberg! We also take a tour through the ancient myths of the original self-centered chap, Narcissus, and on the way we encounter the Goddess of Vengeance, visit the Budapest School, wrestle the Pathologic Grandiose Self monster and come to rest at the Reservoir of Self-Esteem. Whether you are dealing with a difficult boss, an obstinate adolescent, or are being accused of narcissism yourself, the lessons of this episode will help us remember what our mothers (and Ru Paul!) always told us...
Noen ganger må vi omgås mennesker som bare tenker på seg selv, tråkker på andre for å hevde seg selv eller utnytter andres sårbarhet til sin fordel. I dagens episode skal jeg blant annet snakke om hvordan man omgås egoister.Egoisme betyr å være selvisk eller egennyttig. Ordet «egoisme» kommer av det latinske ordet «ego» som betyr «jeg». Egoisme innebærer å eksistere for sin egen skyld. I motsatt ende finner vi det som kalles ”altruisme”. Altruisme betyr å være uselvisk eller uegennyttig. Ordet «altruisme» kommer av det latinske ordet «alter» som betyr «andre». Altruisme innebærer å eksistere for andres skyld. De fleste av oss befinner oss et sted midt imellom disse polene, men noen mennesker har svært egoistiske trekk, og det kan være vanskelig å håndtere. I første del av dagens episode skal jeg gi noen generelle råd for å håndtere den ekstreme varianten av egoistiske mennesker.I andre del av episoden skal jeg snakke om narsissisme. Det er ikke nøyaktig det samme som egoisme, men det ligger på sett og vis i samme gate. En teoretiker som har skrevet mye om narsissisme, er Heinz Hohut. Ikke alle er enige i hans ideer om utviklingen av narsissistiske forstyrrelser, men det er sannsynlig at hans beskrivelser rommer en sentral subgruppe innenfor dette spekteret. For at du skal slippe å bare høre meg i opplesningsmodus gjennom hele podcasten, vil jeg avslutte dagens episode ved å snakke om narsissisme i tråd med Heinz Kohut, og det gjør jeg friere i en forelesning fra april 2018. See acast.com/privacy for privacy and opt-out information.
Noen ganger må vi omgås mennesker som bare tenker på seg selv, tråkker på andre for å hevde seg selv eller utnytter andres sårbarhet til sin fordel. I dagens episode skal jeg blant annet snakke om hvordan man omgås egoister.Egoisme betyr å være selvisk eller egennyttig. Ordet «egoisme» kommer av det latinske ordet «ego» som betyr «jeg». Egoisme innebærer å eksistere for sin egen skyld. I motsatt ende finner vi det som kalles ”altruisme”. Altruisme betyr å være uselvisk eller uegennyttig. Ordet «altruisme» kommer av det latinske ordet «alter» som betyr «andre». Altruisme innebærer å eksistere for andres skyld. De fleste av oss befinner oss et sted midt imellom disse polene, men noen mennesker har svært egoistiske trekk, og det kan være vanskelig å håndtere. I første del av dagens episode skal jeg gi noen generelle råd for å håndtere den ekstreme varianten av egoistiske mennesker.I andre del av episoden skal jeg snakke om narsissisme. Det er ikke nøyaktig det samme som egoisme, men det ligger på sett og vis i samme gate. En teoretiker som har skrevet mye om narsissisme, er Heinz Hohut. Ikke alle er enige i hans ideer om utviklingen av narsissistiske forstyrrelser, men det er sannsynlig at hans beskrivelser rommer en sentral subgruppe innenfor dette spekteret. For at du skal slippe å bare høre meg i opplesningsmodus gjennom hele podcasten, vil jeg avslutte dagens episode ved å snakke om narsissisme i tråd med Heinz Kohut, og det gjør jeg friere i en forelesning fra april 2018. Få tilgang til ALT ekstramateriale som medlem på SinnSyns Mentale Helsestudio via SinnSyn-appen her: https://www.webpsykologen.no/et-mentalt-helsestudio-i-lomma/ eller som Patreon-Medlem her: https://www.patreon.com/sinnsyn. For reklamefri pod og bonus-episoder kan du bli SinnSyn Pluss abonnent her https://plus.acast.com/s/sinnsyn. Hosted on Acast. See acast.com/privacy for more information.
Noen ganger må vi omgås mennesker som bare tenker på seg selv, tråkker på andre for å hevde seg selv eller utnytter andres sårbarhet til sin fordel. I dagens episode skal jeg blant annet snakke om hvordan man omgås egoister.Egoisme betyr å være selvisk eller egennyttig. Ordet «egoisme» kommer av det latinske ordet «ego» som betyr «jeg». Egoisme innebærer å eksistere for sin egen skyld. I motsatt ende finner vi det som kalles ”altruisme”. Altruisme betyr å være uselvisk eller uegennyttig. Ordet «altruisme» kommer av det latinske ordet «alter» som betyr «andre». Altruisme innebærer å eksistere for andres skyld. De fleste av oss befinner oss et sted midt imellom disse polene, men noen mennesker har svært egoistiske trekk, og det kan være vanskelig å håndtere. I første del av dagens episode skal jeg gi noen generelle råd for å håndtere den ekstreme varianten av egoistiske mennesker.I andre del av episoden skal jeg snakke om narsissisme. Det er ikke nøyaktig det samme som egoisme, men det ligger på sett og vis i samme gate. En teoretiker som har skrevet mye om narsissisme, er Heinz Hohut. Ikke alle er enige i hans ideer om utviklingen av narsissistiske forstyrrelser, men det er sannsynlig at hans beskrivelser rommer en sentral subgruppe innenfor dette spekteret. For at du skal slippe å bare høre meg i opplesningsmodus gjennom hele podcasten, vil jeg avslutte dagens episode ved å snakke om narsissisme i tråd med Heinz Kohut, og det gjør jeg friere i en forelesning fra april 2018. See acast.com/privacy for privacy and opt-out information.
with Lionel Corbett, MD & Cathy Rives, MD This episode is the first session of the series Jungian Psychology & Kohut’s Self-Psychology. The psychoanalytic methods of self psychology as developed by Heinz Kohut examine the development and the developmental disturbances of self-esteem and confidence, the formation and malformation of guiding…Read MoreJungian Psychology & Kohut’s Self-Psychology
What does dropping out of graduate school have to do with Goldilocks? How do you know when to "jump in the deep end," or wade in slowly? Even more difficult, how do you know when to push your kids or ease up? Optimal Frustration is a way to get out of this "either-or" thinking and create real growth. Heinz Kohut, a psychoanalyst in the generation after Freud, developed the concept of Optimal Frustration after he fled to Chicago from the Nazis. His work focused on how we develop a sense of worthiness and value, but this was personal to him -- his own disappointing experience with psychoanalysis led him to add these missing elements to the ever evolving concepts we have about the unconscious mind.
The teaching of Zen in the USW by newly arrived teachers from Japan such as Shunryu Suzuki, coincided with the rise of self-psychology found in the work of influential therapists such as Carl Rogers and Heinz Kohut. Rogers and Kohut popularised the notion of self-esteem and how the self could be injured in childhood leading to disorders of the self. This social construction of the individualistic self, contrasted with collective identity found in other cultures and shaped how western Zen developed a psychological approach to Zen practice.
There are theorists who seem to strive for integration and those who insist on fundamental differences, incompatibilities, and unbridgeable gulfs. Some write from an interdisciplinary position, exulting in hybridity and increased potentiality, while others, no less passionately, police disciplinary boundaries, urging seriousness and rigor. The argument to integrate is rooted in the assumption that a theory only can be enriched through the incorporation of varying perspectives; a multiple factor model is inherently more flexible and practicable. Proponents of disciplinary and theoretical purity counter that true integration is impossible: synthetic efforts often fall short, resulting in pastiche, lists of superficial similarities, or vitiated “middle positions.”Steven J. Ellman, in When Theories Touch: A Historical and Theoretical Integration of Psychoanalytic Thought (Karnac, 2010) unapologetically declares his allegiance to the first camp. As Ellman explains in his preface, the blending of various theoretical models in the service of expanding and deepening clinical practice has long been his preoccupation, one might even say, his ethical stance. When Theories Touch is divided into three loosely delimited sections (“Freud Chapters,” “Major Post-Freudian Theorists,” and “Contemporary Issues in Psychoanalysis”) and eighteen chapters featuring readings of an array of psychoanalytic giants, including Anna Freud, Heinz Hartmann, Melanie Klein, W. Ronald D. Fairbairn, D. W. Winnicott, Harry Stack Sullivan, Margaret Mahler, Heinz Kohut, Otto Kernberg, Wilfred Bion, and Stephen Mitchell. Most of the integrative labor is contained in the commentary sections of each chapter, as well as the concluding chapter, modestly titled, “A Tentative Developmental Model.” In many ways, Ellman is building on the work spurred by the baby observers of the 1980s and 1990s. Those decades not only witnessed the challenge to classical technique by relational theorists but also epistemic convergences founded on object relations theory and the studied infant-caregiver dyad. Insights from Klein, Kohut, Bion, and Winnicott were framed and woven together by shared assumptions about the structuring influence of early mother-infant interactions. Ellman echoes and enlarges these prior efforts. He includes clinical material, indexing implications for technique. He also introduces the relational viewpoint of Mitchell while maintaining a place for drives (or what he prefers to call “endogenous stimulation”), both in his developmental model and his practice. With surprising ease Ellman is able to stake out a theoretical position that complicates (or, arguably, obviates!) age-old psychoanalytic debates about object-seeking vs. pleasure-seeking infants, the centrality of the Oedipus complex, the timing and necessity of transference interpretation, and a host of metapsychological and clinical questions. The relevance and value of Ellman’s book, I believe, rests less in its integration (which is partial by the author’s own measure) than in its brave and convincing advocacy of the merging of causes that previously have done violence to one another. During our interview and in the book, Ellman approaches each body of theory with rare openness and curiosity. He enables theorists as discordant as Stephen Mitchell and Charles Brenner to enter into productive conversation, enhancing the contributions of both through new and unexpected syntheses. Learn more about your ad choices. Visit megaphone.fm/adchoices
There are theorists who seem to strive for integration and those who insist on fundamental differences, incompatibilities, and unbridgeable gulfs. Some write from an interdisciplinary position, exulting in hybridity and increased potentiality, while others, no less passionately, police disciplinary boundaries, urging seriousness and rigor. The argument to integrate is rooted in the assumption that a theory only can be enriched through the incorporation of varying perspectives; a multiple factor model is inherently more flexible and practicable. Proponents of disciplinary and theoretical purity counter that true integration is impossible: synthetic efforts often fall short, resulting in pastiche, lists of superficial similarities, or vitiated “middle positions.”Steven J. Ellman, in When Theories Touch: A Historical and Theoretical Integration of Psychoanalytic Thought (Karnac, 2010) unapologetically declares his allegiance to the first camp. As Ellman explains in his preface, the blending of various theoretical models in the service of expanding and deepening clinical practice has long been his preoccupation, one might even say, his ethical stance. When Theories Touch is divided into three loosely delimited sections (“Freud Chapters,” “Major Post-Freudian Theorists,” and “Contemporary Issues in Psychoanalysis”) and eighteen chapters featuring readings of an array of psychoanalytic giants, including Anna Freud, Heinz Hartmann, Melanie Klein, W. Ronald D. Fairbairn, D. W. Winnicott, Harry Stack Sullivan, Margaret Mahler, Heinz Kohut, Otto Kernberg, Wilfred Bion, and Stephen Mitchell. Most of the integrative labor is contained in the commentary sections of each chapter, as well as the concluding chapter, modestly titled, “A Tentative Developmental Model.” In many ways, Ellman is building on the work spurred by the baby observers of the 1980s and 1990s. Those decades not only witnessed the challenge to classical technique by relational theorists but also epistemic convergences founded on object relations theory and the studied infant-caregiver dyad. Insights from Klein, Kohut, Bion, and Winnicott were framed and woven together by shared assumptions about the structuring influence of early mother-infant interactions. Ellman echoes and enlarges these prior efforts. He includes clinical material, indexing implications for technique. He also introduces the relational viewpoint of Mitchell while maintaining a place for drives (or what he prefers to call “endogenous stimulation”), both in his developmental model and his practice. With surprising ease Ellman is able to stake out a theoretical position that complicates (or, arguably, obviates!) age-old psychoanalytic debates about object-seeking vs. pleasure-seeking infants, the centrality of the Oedipus complex, the timing and necessity of transference interpretation, and a host of metapsychological and clinical questions. The relevance and value of Ellman's book, I believe, rests less in its integration (which is partial by the author's own measure) than in its brave and convincing advocacy of the merging of causes that previously have done violence to one another. During our interview and in the book, Ellman approaches each body of theory with rare openness and curiosity. He enables theorists as discordant as Stephen Mitchell and Charles Brenner to enter into productive conversation, enhancing the contributions of both through new and unexpected syntheses. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
There are theorists who seem to strive for integration and those who insist on fundamental differences, incompatibilities, and unbridgeable gulfs. Some write from an interdisciplinary position, exulting in hybridity and increased potentiality, while others, no less passionately, police disciplinary boundaries, urging seriousness and rigor. The argument to integrate is rooted in the assumption that a theory only can be enriched through the incorporation of varying perspectives; a multiple factor model is inherently more flexible and practicable. Proponents of disciplinary and theoretical purity counter that true integration is impossible: synthetic efforts often fall short, resulting in pastiche, lists of superficial similarities, or vitiated “middle positions.”Steven J. Ellman, in When Theories Touch: A Historical and Theoretical Integration of Psychoanalytic Thought (Karnac, 2010) unapologetically declares his allegiance to the first camp. As Ellman explains in his preface, the blending of various theoretical models in the service of expanding and deepening clinical practice has long been his preoccupation, one might even say, his ethical stance. When Theories Touch is divided into three loosely delimited sections (“Freud Chapters,” “Major Post-Freudian Theorists,” and “Contemporary Issues in Psychoanalysis”) and eighteen chapters featuring readings of an array of psychoanalytic giants, including Anna Freud, Heinz Hartmann, Melanie Klein, W. Ronald D. Fairbairn, D. W. Winnicott, Harry Stack Sullivan, Margaret Mahler, Heinz Kohut, Otto Kernberg, Wilfred Bion, and Stephen Mitchell. Most of the integrative labor is contained in the commentary sections of each chapter, as well as the concluding chapter, modestly titled, “A Tentative Developmental Model.” In many ways, Ellman is building on the work spurred by the baby observers of the 1980s and 1990s. Those decades not only witnessed the challenge to classical technique by relational theorists but also epistemic convergences founded on object relations theory and the studied infant-caregiver dyad. Insights from Klein, Kohut, Bion, and Winnicott were framed and woven together by shared assumptions about the structuring influence of early mother-infant interactions. Ellman echoes and enlarges these prior efforts. He includes clinical material, indexing implications for technique. He also introduces the relational viewpoint of Mitchell while maintaining a place for drives (or what he prefers to call “endogenous stimulation”), both in his developmental model and his practice. With surprising ease Ellman is able to stake out a theoretical position that complicates (or, arguably, obviates!) age-old psychoanalytic debates about object-seeking vs. pleasure-seeking infants, the centrality of the Oedipus complex, the timing and necessity of transference interpretation, and a host of metapsychological and clinical questions. The relevance and value of Ellman’s book, I believe, rests less in its integration (which is partial by the author’s own measure) than in its brave and convincing advocacy of the merging of causes that previously have done violence to one another. During our interview and in the book, Ellman approaches each body of theory with rare openness and curiosity. He enables theorists as discordant as Stephen Mitchell and Charles Brenner to enter into productive conversation, enhancing the contributions of both through new and unexpected syntheses. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Lunbeck has made a major contribution to the historical study of psychoanalysis with the publication of The Americanization of Narcissism (Harvard University Press, 2014). Exploring the concept of narcissism and how it is deployed at the level of culture, she has produced a multi-textured book that is one part history of ideas, one part history of psychoanalysis and one part cultural history. The admixture yields a good read and, in this interview, Lunbeck reveals herself to be quick on her feet and sturdy in her thinking in all three realms. It was easy to imagine being in one of the history classes she teaches at Vanderbilt, perched on the edge of the seat, endeavoring to keep apace of a mind that is comfortable with small details and large concepts all at once. She argues that at mid-century, critics of American culture, including the man who hired her for her first teaching job at University of Rochester, Christopher Lasch, made much of the idea that narcissism was ruining the American character. Lunbeck questions his understanding of narcissism–wherein a person is soft, weak, needy and seeking salvation through consumerism–and the book unfolds from there. Relying largely on the thinking of the psychoanalysts, Otto Kernberg and Heinz Kohut, who both wrote volumes about narcissistic personalities and their treatment, we come to see that just as the culture critics were using the idea of narcissism to make their point, psychoanalysts were in deep discussion as to how to treat and understand the narcissists that lay on their couches. Lunbeck sets out to explore key concepts in the history of this term and offers up chapters on “self-love”, “independence”, “vanity”, “gratification”, “inaccessibility”, and “identity.” Each term reveals something about the interaction between culture and psychoanalysis, and as such each chapter offers a particular prism through which to think more fully about narcissism and the many shapes it has taken. Questions emerge: Are narcissists grandiose individuals who need no one? Are people who reject dependency truly strong? Were people who lacked good feelings about themselves and so used others to get “the narcissistic supplies” in need of tough love or of gratification on the couch? Is the quest for pleasure the end of the social contract? In this interview these and other topics are covered, leaving one with the lasting impression that the idea of narcissism has served many purposes both within the culture and within the profession of psychoanalysis. Mining this quite malleable concept, Lunbeck may have given it a proper container, a way in which it can, at last, take a clearer shape. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Lunbeck has made a major contribution to the historical study of psychoanalysis with the publication of The Americanization of Narcissism (Harvard University Press, 2014). Exploring the concept of narcissism and how it is deployed at the level of culture, she has produced a multi-textured book that is one part history of ideas, one part history of psychoanalysis and one part cultural history. The admixture yields a good read and, in this interview, Lunbeck reveals herself to be quick on her feet and sturdy in her thinking in all three realms. It was easy to imagine being in one of the history classes she teaches at Vanderbilt, perched on the edge of the seat, endeavoring to keep apace of a mind that is comfortable with small details and large concepts all at once. She argues that at mid-century, critics of American culture, including the man who hired her for her first teaching job at University of Rochester, Christopher Lasch, made much of the idea that narcissism was ruining the American character. Lunbeck questions his understanding of narcissism–wherein a person is soft, weak, needy and seeking salvation through consumerism–and the book unfolds from there. Relying largely on the thinking of the psychoanalysts, Otto Kernberg and Heinz Kohut, who both wrote volumes about narcissistic personalities and their treatment, we come to see that just as the culture critics were using the idea of narcissism to make their point, psychoanalysts were in deep discussion as to how to treat and understand the narcissists that lay on their couches. Lunbeck sets out to explore key concepts in the history of this term and offers up chapters on “self-love”, “independence”, “vanity”, “gratification”, “inaccessibility”, and “identity.” Each term reveals something about the interaction between culture and psychoanalysis, and as such each chapter offers a particular prism through which to think more fully about narcissism and the many shapes it has taken. Questions emerge: Are narcissists grandiose individuals who need no one? Are people who reject dependency truly strong? Were people who lacked good feelings about themselves and so used others to get “the narcissistic supplies” in need of tough love or of gratification on the couch? Is the quest for pleasure the end of the social contract? In this interview these and other topics are covered, leaving one with the lasting impression that the idea of narcissism has served many purposes both within the culture and within the profession of psychoanalysis. Mining this quite malleable concept, Lunbeck may have given it a proper container, a way in which it can, at last, take a clearer shape. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Lunbeck has made a major contribution to the historical study of psychoanalysis with the publication of The Americanization of Narcissism (Harvard University Press, 2014). Exploring the concept of narcissism and how it is deployed at the level of culture, she has produced a multi-textured book that is one part history of ideas, one part history of psychoanalysis and one part cultural history. The admixture yields a good read and, in this interview, Lunbeck reveals herself to be quick on her feet and sturdy in her thinking in all three realms. It was easy to imagine being in one of the history classes she teaches at Vanderbilt, perched on the edge of the seat, endeavoring to keep apace of a mind that is comfortable with small details and large concepts all at once. She argues that at mid-century, critics of American culture, including the man who hired her for her first teaching job at University of Rochester, Christopher Lasch, made much of the idea that narcissism was ruining the American character. Lunbeck questions his understanding of narcissism–wherein a person is soft, weak, needy and seeking salvation through consumerism–and the book unfolds from there. Relying largely on the thinking of the psychoanalysts, Otto Kernberg and Heinz Kohut, who both wrote volumes about narcissistic personalities and their treatment, we come to see that just as the culture critics were using the idea of narcissism to make their point, psychoanalysts were in deep discussion as to how to treat and understand the narcissists that lay on their couches. Lunbeck sets out to explore key concepts in the history of this term and offers up chapters on “self-love”, “independence”, “vanity”, “gratification”, “inaccessibility”, and “identity.” Each term reveals something about the interaction between culture and psychoanalysis, and as such each chapter offers a particular prism through which to think more fully about narcissism and the many shapes it has taken. Questions emerge: Are narcissists grandiose individuals who need no one? Are people who reject dependency truly strong? Were people who lacked good feelings about themselves and so used others to get “the narcissistic supplies” in need of tough love or of gratification on the couch? Is the quest for pleasure the end of the social contract? In this interview these and other topics are covered, leaving one with the lasting impression that the idea of narcissism has served many purposes both within the culture and within the profession of psychoanalysis. Mining this quite malleable concept, Lunbeck may have given it a proper container, a way in which it can, at last, take a clearer shape. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
Elizabeth Lunbeck has made a major contribution to the historical study of psychoanalysis with the publication of The Americanization of Narcissism (Harvard University Press, 2014). Exploring the concept of narcissism and how it is deployed at the level of culture, she has produced a multi-textured book that is one part history of ideas, one part history of psychoanalysis and one part cultural history. The admixture yields a good read and, in this interview, Lunbeck reveals herself to be quick on her feet and sturdy in her thinking in all three realms. It was easy to imagine being in one of the history classes she teaches at Vanderbilt, perched on the edge of the seat, endeavoring to keep apace of a mind that is comfortable with small details and large concepts all at once. She argues that at mid-century, critics of American culture, including the man who hired her for her first teaching job at University of Rochester, Christopher Lasch, made much of the idea that narcissism was ruining the American character. Lunbeck questions his understanding of narcissism–wherein a person is soft, weak, needy and seeking salvation through consumerism–and the book unfolds from there. Relying largely on the thinking of the psychoanalysts, Otto Kernberg and Heinz Kohut, who both wrote volumes about narcissistic personalities and their treatment, we come to see that just as the culture critics were using the idea of narcissism to make their point, psychoanalysts were in deep discussion as to how to treat and understand the narcissists that lay on their couches. Lunbeck sets out to explore key concepts in the history of this term and offers up chapters on “self-love”, “independence”, “vanity”, “gratification”, “inaccessibility”, and “identity.” Each term reveals something about the interaction between culture and psychoanalysis, and as such each chapter offers a particular prism through which to think more fully about narcissism and the many shapes it has taken. Questions emerge: Are narcissists grandiose individuals who need no one? Are people who reject dependency truly strong? Were people who lacked good feelings about themselves and so used others to get “the narcissistic supplies” in need of tough love or of gratification on the couch? Is the quest for pleasure the end of the social contract? In this interview these and other topics are covered, leaving one with the lasting impression that the idea of narcissism has served many purposes both within the culture and within the profession of psychoanalysis. Mining this quite malleable concept, Lunbeck may have given it a proper container, a way in which it can, at last, take a clearer shape. Learn more about your ad choices. Visit megaphone.fm/adchoices
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck's book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It's also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck’s book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It’s also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck’s book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It’s also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck’s book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It’s also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck’s book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It’s also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices
“It is a commonplace of social criticism that America has become, over the past half century or so, a nation of narcissists.” From this opening, Elizabeth Lunbeck‘s new book proceeds to offer a fascinating narrative of how this came to be, exploring the entwined histories of narcissism, psychoanalysis, and modernity in 20th and 21st century America. Narcissism permeated 1970s discourse on America, its decline, the relationship of that decline to material consumption, and the physical and emotional pathologies associated with these transformations. The Americanization of Narcissism (Harvard University Press, 2014) takes readers into the deeper history of the emergence, complexities, and metamorphoses of the study of narcissism in the work of psychoanalysts Heinz Kohut and Otto Kernberg in the early 20th century, at the same time offering a wonderfully rich account situating them in the larger context of interlocutors that included Freud, Joan Riviere, and others. The book concludes with a thoughtful reflection on the recent resurgence of the idea of “healthy narcissism,” its relationship to the notion of charismatic leaders (like Steve Jobs), and the place of “Generation Me” in all of this. Lunbeck’s book should be required reading for anyone working in the history of the human sciences, of psychoanalysis, and of the modern US. It’s also an enlightening and very readable story that helpfully and productively problematizes a commonplace (narcissism = bad = American) that permeates contemporary popular culture, from TV shows to online personality quizzes. Enjoy! Learn more about your ad choices. Visit megaphone.fm/adchoices