The Quest for Truth as the Foundation of Psychoanalytic Practice: a Traditional Freudian-Kleinian Perspective

Blass, Rachel Β.

doi:10.1002/psaq.12075

Cited by 18 publications

(9 citation statements)

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“…There is a difference between making claims about universal human nature and about an individual's subjective (or psychic) truth. To again turn to Blass () and her summary of the role of truth in Freudian psychology:…”

Section: Discussionmentioning

confidence: 99%

Atypical Discourses

Dwaihy

2017

The Psychoanalytic Quarterly

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This essay outlines novel ways of communicating with patients by altering semantics, syntax, word use, or sounds. Language is viewed as a tool for coping with problems rather than a medium with which to mirror external reality or internal human nature. This view of language emerges from a pragmatic critique of truth. The broader goal of this essay is to weave together the philosophy of pragmatism, especially as it has been articulated by Richard Rorty, with the theory and practice of psychoanalysis. Clinical case examples are discussed.

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Section: Discussionmentioning

confidence: 99%

Atypical Discourses

Dwaihy

2017

The Psychoanalytic Quarterly

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“…Согласно R.B. Blass, убеждение или вера могут «возникать либо из соблазнительного желания (навязывания самих себя реальности), либо из нашей базовой открытости истине (навязывания реальности нам)» [27].…”

Section: подход к религии и духовности должен быть ориентирован на че...unclassified

“…Этот образ мышления частично проистекает из желания знать (или не знать); в психоаналитическом лексиконе это называется эпистемофильным инстинктом, т.е. инстинктом получения знаний [27]. Знание -это не что-то само по себе.…”

Section: подход к религии и духовности должен быть ориентирован на че...unclassified

“…Это стремление к истине или знанию, очевидно, чревато опасностями и подводными камнями. Одна из них -«опасность думать, что мы знаем истину, быть убежденными в истине, хотя на самом деле мы этого не знаем, в то время как на самом деле мы навязываем наши предвзятые убеждения реальности» [27]. Сомнение было бы лучшей альтернативой, хотя оно могло быть основано на «страхе навязывания» [27].…”

Section: подход к религии и духовности должен быть ориентирован на че...unclassified

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Position Statement on Religion and Spirituality in Psychiatry: Seven Recommendations

Verhagen

2021

Psychiatry

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Background: in December 2015 the Executive Committee of the World Psychiatric Association approved a Position Statement on religion, spirituality in psychiatry. Since then, the World Psychiatric Association Section of Religion, Spirituality and Psychiatry has committed to publicizing the Position Statement worldwide. Aim: to bring this statement, especially the seven recommendations, to the attention of the international psychiatric community, in particular the Russian psychiatric community. Method: a narrative review and the seven recommendations in the Position Statement are explained, thus demonstrating its importance. Conclusion: religion and spirituality in psychiatry are part of daily psychiatric practice, scientific research, residency training and continuous medical education, and the political and public realm. With the publication of the Position Statement, the Executive Committee of the World Psychiatric Association has made a major accomplishment that benefits psychiatry around the world.

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“…To change this is not to uncover truths, nor is it to symbolize what was never known or to learn how to apply symbolization, mentalization, or some other such capacity. Rather, it is to interpret the conflicted dynamic meanings, the underlying motives that stand in the way of knowing, that prevent seeing reality as it is and living in it fully [Blass 2016, p. 314].…”

Section: Major Movements In Laplanche’s Thinkingmentioning

confidence: 99%

Commentary on Laplanche

Simpson¹

2019

J Am Psychoanal Assoc

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L aplanche's approach to theory focuses on what makes psychoanalysis the discipline it is: the unconscious, whose effects are felt by the analyst not only as clinician but equally as theorist. I will focus in this commentary on Laplanche's method of critiquing psychoanalytic theory. One has the impression that Laplanche was a practitioner of the principle of Occam's razor, the philosophical precept that in problem solving "entities are not to be multiplied without necessity." In the context of psychoanalysis this means that when one is presented with competing hypotheses based on the same clinical observations, one should select the solution with the fewest assumptions. We see clearly how Laplanche eliminates redundant theorizing in his critique of Klein's "pairs."Notwithstanding the rhetorical flourish of asking whether Klein is a witch needing to be burned at the stake, Laplanche subjects her to the same mode of critique he uses when "attacking," as he puts it, Freud or, for that matter, his daughter Anna or Lacan. Moreover, Klein may be in for special treatment only to the extent that she took certain aspects of Freud's theorizing (phylogenetic inherited instinctual sexual fantasies and the death drive) and then pushed them even further. These aspects of Freud's thinking receive Laplanche's most severe criticism.I am writing here from my point of view as someone who has been interested in French psychoanalysis over the years and written about Lacan, Michel de M'Uzan (Simpson 2017), and more recently Laplanche himself (Simpson in press). Laplanche was an analysand of Lacan but managed to not become a Lacanian. If there is a transmission from Lacan to Laplanche, one might say that it has taken the form of a "return to Freud" well beyond Lacan's vision of "return.'' Laplanche's warrant for his critique of theory is his profound study of Freud's German text,

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The Quest for Truth as the Foundation of Psychoanalytic Practice: a Traditional Freudian-Kleinian Perspective

Cited by 18 publications

References 24 publications

Atypical Discourses

Atypical Discourses

Position Statement on Religion and Spirituality in Psychiatry: Seven Recommendations

Commentary on Laplanche

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