The question of the analyst's self-disclosure and self-revelation inhabits every moment of every psychoanalytic treatment. All self-disclosures and revelations, however, are not equivalent, and differentiating among them allows us to define a construct that can be called the analytic persona. Analysts already rely on an unarticulated concept of an analytic persona that guides them, for instance, as they decide what constitutes appropriate boundaries. Clinical examples illustrate how self-disclosures and revelations from within and without the analytic persona feel different, for both patient and analyst. The analyst plays a specific role for each patient and is both purposefully and unconsciously different in this context than in other settings. To a great degree, the self is a relational phenomenon. Our ethics call for us to tell nothing but the truth and simultaneously for us not to tell the whole truth. The unarticulated working concept of an analytic persona that many analysts have refers to the self we step out of at the close of each session and the self we step into as the patient enters the room. Attitudes toward self-disclosure and self-revelation can be considered reflections of how we conceptualize this persona.
Psychoanalysts enjoy doing analysis above and beyond its usefulness to patients; one reason for this lies in the aesthetic pleasure the analyst may derive from the analytic process. The author discusses this aesthetic pleasure from the standpoint of meaning making, communication, love, and professional craft. Patients may themselves seek in analysis a certain kind of beauty that is normally a byproduct of good enough empathy and communication. Using Kleinian theory, the author examines the ways in which destructiveness and aggression may be understood in relationship to an aesthetic of psychoanalysis. It is further proposed that the aesthetic and ethical principles of psychoanalysis are indissolubly linked.
This paper introduces the subject of courage into the psychoanalytic discourse about masochism and also demonstrates that ordinary ethical and axiological concerns can and should be included in our psychoanalytic language and practice. At each stage of a psychoanalysis, it may be helpful to consider whether the patient's experience might be that taking a step deeper into the psychoanalytic relationship is both courageous and masochistic. This consideration can open the door to exploration of conscious beliefs and how they are related to unconscious fantasies and assumptions. Considering the possibility that even a sadomasochistic enactment may simultaneously represent a courageous attempt to rework conflict or trauma can enrich the way analysts listen to both manifest and latent material.
This paper reconsiders familiar concepts (such as internalization, object representation, and object constancy) in light of the notion of having, in order to facilitate creative thinking about how patients are or are not capable of experiencing analysts-and how analysts allow them to do so. The meaning of Other-having is examined from both a theoretical and a subjective point of view. The author suggests that the sense of having an Other results from positive real experiences, and that the ability to have an Other is the sine qua non, the building block, of all mental functions that require empathy.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations –citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.