Forces of Destiny: Psychoanalysis and Human Idiom*

Bollas, Christopher

doi:10.4324/9780429475481-43

Cited by 49 publications

(21 citation statements)

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“…For their life has been dominated by a paranoid-schizoid belief that aggression/hatred/hate is dangerous and will lead to destruction/abandonment/retaliation and that any aggression that goes towards the other, in this case me, is enormously dangerous. As Bollas (1989) wrote, the therapist:…”

Section: Loving Hatementioning

confidence: 99%

Madness of the Mind

O’Connor¹

2018

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The art of psychotherapy has been defined as the capacity of the psychotherapist’s mind to receive the psyche of the patient, particularly its unconscious contents. This deceptively simple definition implies the enormously complex art of receiving the most disturbed, dissociated, maddening, often young and primitive, frightening, and fragmented aspects of the patient’s multiple ages and selves, in the hope perhaps that we might make available to our own mind, to the patient’s mind, and within the therapeutic relationship, whatever it is that we discover together, perhaps with the possibility that this may allow that these dissociated, fragmented, lost, and potentially transformative aspects of self might become more accessible to both therapist and patient. The complexity of this process is further intensified when cultural difference is an important aspect of therapeutic engagement. This paper will explore this rich and complex art. It will include exploration of psychoanalytic, relational, and transpersonal psychotherapeutic perspectives as they inform the potentials and mysteries of this deeply receptive process. The paper will consider the potential this receiving of the other might have for the growth of both the therapist and patient within the life span of clinical engagement and will include consideration of implications for cross cultural clinical work. Clinical vignettes illustrating and informing the ideas explored in this paper will be woven throughout the paper. Whakarāpopotonga Kua tautuhia te toi whakaora hinengaro ko te kaha o te hinengaro o te kaiwhakaora hinengaro ki te pupuri i te hinengaro o te tūroro, mātuatua nei ko ngā matū maurimoe. E tohu ana te tautuhinga ngāwari nei i te kaha uaua o te mahi pupuri i ngā maramara tirohanga, ngā tau, ngā whaiaro tini o ngā tūroro arā noa atu te wairangi, te noho wehe, te kārangirangi, he taiohi, he māori, whakawehiwehi, i runga i te wawata tērā pea ka tuwhera ki ō tātau ake hinengaro, ko tō te tūroro ki waenga hoki i te whakapiringa haumanu. E kene pea mā te mea ka kitea, e tuku ēnei tirohanga pūreirei, kongakonga, ngaro, ā, ngā tirohanga hurihanga whaiaro e whakamāmā ake ki te kaiwhakaora me te tūroro. Ka kaha ake te auatanga o tēnei hātepe i te mea ko te rerekētanga o te ahurea te wāhanga nui o te mahi haumanu. Ka wheraina e tēnei tuhinga te tirohanga toitaurea mōmona nei. Ka whakaurua te wherawherahanga o te wetewetenga hinengaro, te tātanga, me ngā tirohanga whakaoranga hinengaro wairua i te mea ko ēnei ngā kaiwhakamōhio i ngā pirikoko o tēnei hātepe toropupū tino hōhonu. Ka whakaarohia e te pepa nei te ēkene pea o te whakaurunga mai o tētahi kē atu mō te whakatipuranga o te kaihaumanu me te tūroro i roto i te wā huitahi ai. Ka whakaarohia ake anō hoki ngā hīkaro mō te mahi haumanu ahurea whakawhiti. Ka rarangahia ngā kōrero haumanu e whakaahua e whakaatu ana i ngā whakaaro tūhuraina i roto i tēnei tuhinga.

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Section: Loving Hatementioning

confidence: 99%

Madness of the Mind

O’Connor¹

2018

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“…The notion of the fragmented habitus appears better fitted with the demands from contemporary efforts of integration as individuals transverse incongruous fields. Relational theory, as developed within psychoanalysis, for example by Bromberg () and Bollas (), focuses on multiple self‐states and on the need to be able ‘to stand in the spaces’ between states, in the interstices, in liminal positons. Within social sciences, McNay's () examination of the restructuring of gender relations understands change as discontinuous and uneven, happening at an intra‐psychic level, within organizational structures and as society‐wide phenomena.…”

Section: Accounting For Change In Social Theorymentioning

confidence: 99%

Unity and Fragmentation of the Habitus

Silva

2016

The Sociological Review

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This paper examines a unitary notion of the habitus present in Bourdieu's early works and its transformation along his sociological career, to later conceptions of a fragmented habitus concept to examine contemporary relationality and social change. The career of the concept of habitus in Bourdieu shows that interplays of habitus and fields are seen to demand increasing labour of integration from individuals as social life becomes more differentiated. The paper claims the need for sociology to engage with field analyses to advance explorations of the habitus and to acknowledge the potential pliability of the concept. It is suggested that sociology may adopt the psychoanalytic notion of 'standing in spaces' (and associated notions of 'liminality' and experiences in interstitial positons) for a productive development of the notion of fragmented habitus, and to enhance proposals that view the social with a history that is made available to humans to change.

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“…I have conducted and written up a workshop called “Where Did You Get Your Politics From?” We look at parents, family, ethnicity, class, nationality, and all imaginable other influences, but what about the accidental, or even the constitutional factor, the individual factor, some ineluctable and irreducible piece of chance or fate that enters into the realm of political choices and actions, something that cannot be explained by context? As Bollas (1989) put it, following Verdi, la forza del destino (the force of destiny)? Or, in Jung’s (e.g., 1963) term, one’s “personal myth” (p. 17).…”

Section: Individuals and Groupsmentioning

confidence: 99%

“I Rebel, Therefore We Are” (Albert Camus)

Samuels¹

2016

Transactional Analysis Journal

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This article is an attempt to open discussion on the role of the individual, as opposed to the group, in contemporary progressive and radical politics. The phrase making a difference comes to mind. Academic ideas about the contexts and groups in which individuals operate are important yet require extensive revision. Jung’s ideas about the relationship of individuals and the social collective are useful as is Camus’ (1951/1953) book The Rebel. This article presents new thinking about individuals as fractured and broken as distinct from the autonomous unit promulgated by neoliberal thinking. Yet they remain individuals.

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Forces of Destiny: Psychoanalysis and Human Idiom*

Cited by 49 publications

References 0 publications

Madness of the Mind

Madness of the Mind

Unity and Fragmentation of the Habitus

“I Rebel, Therefore We Are” (Albert Camus)

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