This article delves into fundamental themes within Margaret Mahler\'s separation-individuation theory, placing particular emphasis on the rapprochement phase. It illustrates how these themes are crucial for comprehending and effectively managing inpatients grappling with borderline personality disorder. Mahler\'s conceptual framework offers valuable insights for caregivers and staff, equipping them to navigate the clinical and emotional complexities inherent in the treatment of this distinct patient population during their stay in psychiatric wards.

Excessive parental psychological control may disrupt individuals\' psychosocial development, thus influencing later psychological problems. The present study tests a retrospectively worded Parental Control and Disrespect Scale (PCDS) to examine factor structure and model fit as well as associations with individuation-related difficulties and negative affect. Study measures were completed by 482 adults at a single time-point. Confirmatory factor analysis suggested acceptable model fit of the retrospectively worded PCDS. PCDS scores were significantly associated with dysfunctional individuation, depressive symptoms, and generalized shame and guilt, remaining significant after controlling for age, gender, and neuroticism. Moderation analysis indicated certain associations as stronger among female participants, such that dysfunctional individuation was lower at decreased levels of parental control among women, while generalized guilt was higher at increased parental control among women. Findings support the retrospective use of the PCDS, indicating links between parental psychological control, individuation-related difficulties, and negative affect problems.

The author presents a long analysis of a patient, Giulia, whose obstinate will to achieve evokes the workings of alchemical sulphur at its fieriest and a dread of its coniunctio with alchemical salt. Jung\'s description of these symbols in Mysterium Coniunctionis offers a useful imaginal perspective to clinical work in the area of compulsion and its possible transformations. Right from the start, the analytic relationship appeared to be mirrored and affected by this alchemical perspective. However, it was only after much time, uncertainty and emotional endurance that a fuller psychological experience of sulphur and salt could be accessed, allowing the analysis to take a more imaginative and mercurial turn. In the course of his work with Giulia the author has witnessed and experienced a range of intense affects-the many colours that the combustion of sulphur can generate-whether on the verge of unstoppable creation or ruthless destruction, often of archetypal intensity. This experience has been lived through and has undergone a transformative relation with salt, which until then had lived a dissociated existence in the fixed trauma of the compulsion and in a nocturnal underworld of tears.
L\'auteur présente la longue analyse d\'une patiente, Giulia, dont la volonté obstinée de réussir fait penser à l\'activité du soufre alchimique à son point le plus ardent et à la crainte terrible de son coniunctio avec le sel alchimique. La description que fait Jung de ces symboles dans Mysterium Coniunctionis fournit une perspective imaginale qui est utile pour le travail clinique dans le domaine de la compulsion et de ses transformations possibles. Dès le début, la relation analytique semblait être reflétée et affectée par cette perspective alchimique. Cependant, ce fut seulement après beaucoup de temps, d\'incertitude et d\'endurance émotionnelle qu\'une expérience psychologique plus complète du soufre et du sel a pu être atteinte, ce qui a permis à l\'analyse de prendre une tournure plus imaginative et plus mercurienne. Durant son travail avec Giulia l\'auteur a été témoin et a éprouvé un éventail d\'affects intenses – les multiples couleurs que la combustion du souffre peut générer – que ce soit au bord d\'une création irrésistible ou d\'une destruction impitoyable, souvent d\'une intensité archétypale. Cette expérience a été traversée et a subi une relation transformative avec le sel, qui jusqu\'alors avait vécu une existence dissociée dans le traumatisme figé de la compulsion et dans les enfers nocturnes des larmes.
Der Autor präsentiert eine lange Analyse einer Patientin, Giulia, deren hartnäckiger Leistungswille die Wirkung von alchemistischem Schwefel in seiner feurigsten Form und eine Angst vor seiner coniunctio mit alchemistischem Salz hervorruft. Jungs Beschreibung dieser Symbole in Mysterium Coniunctionis bietet eine nützliche denkbare Perspektive für die klinische Arbeit im Bereich des Zwanges und seiner möglichen Veränderungen. Von Anfang an schien die analytische Beziehung von dieser alchemistischen Perspektive gespiegelt und beeinflußt zu sein. Doch erst nach viel Zeit, Ungewißheit und emotionaler Ausdauer gelang es, eine umfassendere psychologische Erfahrung von Schwefel und Salz zu erlangen, was der Analyse eine fantasievollere und lebhaftere Wendung ermöglichte. Im Laufe seiner Arbeit mit Giulia hat der Autor eine Reihe intensiver Affekte gesehen und erlebt – die vielen Farben, die die Verbrennung von Schwefel erzeugen kann – ob am Rande einer unaufhaltsamen Schöpfung oder einer rücksichtslosen Zerstörung, oft von archetypischer Intensität. Diese Erfahrung wurde durchlebt und erfuhr eine transformative Beziehung mit Salz, das bis dahin ein dissoziiertes Dasein im fixierten Trauma des Zwanges und in einer nächtlichen Unterwelt der Tränen geführt hatte.
L\'autore presenta una lunga analisi di una paziente, Giulia, il cui desiderio ostinato di raggiungere degli obiettivi evoca il funzionamento dello zolfo alchemico nella sua forma più feroce ed il terrore della sua coniunctio con il sale alchemico. La descrizione di Jung di questi simboli in Mysterium Coniunctionis offre una prospettiva utile al lavoro clinico nell\'area della compulsione e delle sue possibili trasformazioni. Fin dall\'inizio, la relazione analitica sembrava rispecchiata e influenzata da questa prospettiva alchemica. Tuttavia, è stato solo dopo molto tempo, incertezza e persistenza che si è potuto accedere a un\'esperienza psicologica di zolfo e sale più completa, permettendo all\'analisi di prendere una piega più immaginativa e mercuriale. Nel corso del suo lavoro con Giulia, l\'autore ha osservato e sperimentato una serie di affetti intensi – i molti colori che la combustione dello zolfo può generare – sia sull\'orlo di una creazione inarrestabile che di una distruzione spietata, spesso di intensità archetipica. Questa esperienza è stata vissuta a fondo ed ha attraversato una relazione trasformativa con il sale, che fino ad allora aveva vissuto un\'esistenza dissociata nel trauma fissato nella compulsione ed in un mondo notturno di lacrime.
Автор описывает длительный анализ пациентки Джулии, чье упорное стремление к достижениям вызывает ассоциацию с жгучей едкостью алхимической серы и ужасные последствия при ее конъюнкции с алхимической солью. Юнг описал эти символы в книге “Mysterium Coniunctionis“, обогатив содержащей ценные образы моделью клиническую работу с навязчивыми состояниями и их возможной трансформацией. Эта алхимическая метафора, по‐видимому, с самого начла проявлялась в аналитических отношениях и воздействовала на них. Однако потребовалось довольно много времени, эмоциональной выдержки и пребывания в состоянии неопределенности, чтобы появилось более целостное психологическое переживание серы и соли, что позволило сделать анализ более меркурианским и задействующим воображение. В процессе работы с Джулией автор наблюдал и испытывал на себе целый ряд ярких аффектов (цветового многообразия, которым может сопровождаться взрывное горение серы), часто архетипической интенсивности – на грани либо неудержимого созидания, либо безжалостного разрушения. Эти переживания были прожиты и подвергнуты трансформирующему соединению с солью, которая прежде оставалась диссоциированной в застывшей травме навязчивости и ночном подземном мире слез.
El autor presenta un largo análisis de una paciente, Giulia, cuya obstinada voluntad de logro evoca el funcionamiento del azufre alquímico en su forma más ardiente y el temor a su coniunctio con la sal alquímica. La descripción que Jung hace de estos símbolos en Mysterium Coniunctionis ofrece una perspectiva imaginal útil para el trabajo clínico en el ámbito de la compulsión y sus posibles transformaciones. Desde el principio, la relación analítica pareció reflejarse y verse afectada por esta perspectiva alquímica. Sin embargo, fue sólo después de mucho tiempo, incertidumbre y resistencia emocional que pudo accederse a una más plena experiencia psicológica de azufre y sal, lo cual permitió que el análisis tomara un giro más imaginativo y mercurial. En el transcurso de su trabajo con Giulia, el autor ha sido testigo y ha experimentado una gama de intensas emociones ‐los múltiples colores que puede generar la combustión del azufre‐, ya sea al borde de una creación imparable o de una destrucción despiadada, a menudo de intensidad arquetípica. Esta experiencia pudo ser atravesada y ha experimentado una relación transformadora con la sal, la cual hasta entonces había vivido una existencia disociada en la fijeza compulsiva del trauma y en un submundo nocturno de lágrimas.
在对强迫症工作时硫与盐的情绪力量 作者对一位名叫朱利亚的病人进行了长时间的分析, 她顽固的意志让人联想到炼金术中最炽热的硫磺的作用, 以及对硫磺与炼金术中的盐的结合的恐惧。荣格在神秘参与中中对这些象征的描述, 为强迫症及其临床转化的可能性的工作提供了一个有用的带有想象力的视角。 从一开始, 分析关系似乎就受到这种炼金术观点的映射和影响。然而, 只有经过漫长的时间、经过对不确定性和情感的忍耐, 才能获得对硫和盐的更全面的心理体验, 从而使分析变得更具想象力和水银性的转变。 在与朱利亚合作的过程中, 作者目睹并体验了一系列强烈的情感‐‐硫燃烧所能产生的多种色彩‐‐无论是发生在濒临不可阻挡的创造中, 还是面临无情的毁灭中, 这些体验往往都具有原型的强度。这种经历历尽了与盐有关的转化性关系, 而在这之前, 它们隔离地存在于固着的创伤性强迫症中, 存在于冥界的暗夜眼泪里。.

Mother-child memory conversations are a nuanced and important factor in children\'s memory development. The current study focuses on maternal characteristics that are related to individual differences in maternal elaborative style. It also examines the role of maternal elaborative style in children\'s elaborativeness in the context of reminiscing and recounting. Two hundred and nine Turkish mothers (Mage = 36.32, SD = 4.99) and their 5- to 6-year-olds (Mage in months = 66.88, SD = 4.04) (110 girls, 99 boys) participated in the current study. Results revealed that maternal individuation and balanced self-construal type predicted maternal elaborativeness, which in turn predicted child elaborativeness in reminiscing and recounting. Yet, such a relation was not observed for maternal attachment styles or sensitivity. Findings suggested the importance of maternal individuation and balanced self-construal for mothers\' and children\'s elaborativeness in memory conversations.

Understanding others involves inferring traits and intentions, a process complicated by our reliance on stereotypes and generalized information when we lack personal information. Yet, as relationships are formed, we shift toward nuanced and individualized perceptions of others. This study addresses how relationship strength influences the creation of unique or normative representations of others in key regions known to be involved in social cognition. Employing a round-robin interpersonal perception paradigm (N = 111, 20 groups of five to six people), we used functional magnetic resonance imaging to examine whether the strength of social relationships modulated the degree to which multivoxel patterns of activity that represented a specific other were similar to a normative average of all others in the study. Behaviorally, stronger social relationships were associated with more normative trait endorsements. Neural findings reveal that closer relationships lead to more unique representations in the medial prefrontal cortex and anterior insula, areas associated with mentalizing and person perception. Conversely, more generalized representations emerge in posterior regions like the posterior cingulate cortex, indicating a complex interplay between individuated and generalized processing of social information in the brain. These findings suggest that cortical regions typically associated with social cognition may compute different kinds of information when representing the distinctiveness of others.

Building upon the current concern with relational, processual and assemblage approaches to place, this paper argues for a move away from \'pointillist\' and constructivist accounts of the assembling of places because they reinforce binaries, reintroduce structures and highlight singular representational moments in the building, identification and dismantling of places. Drawing upon Deleuze\'s philosophy of difference and Simondon\'s writings on individuation, I suggest that places can more usefully be seen as events of crystallisation, distillation or folding characterised by multi-phased processes of individuation through which distinctive \'individual-milieu coupling[s]\' emerge, refocusing attention on the open-ended, plural and eventful qualities of places-in-becoming.

The physical world provides humans with continuous streams of experience in both space and time. The human mind, however, can parse and organize this continuous input into discrete, individual units. In the current work, we characterize the representational signatures of basic units of human experience across the spatial (object) and temporal (event) domains. We propose that there are three shared, abstract signatures of individuation underlying the basic units of representation across the two domains. Specifically, individuated entities in both the spatial domain (objects) and temporal domain (bounded events) resist restructuring, have distinct parts, and do not tolerate breaks; unindividuated entities in both the spatial domain (substances) and the temporal domain (unbounded events) lack these features. In three experiments, we confirm these principles and discuss their significance for cognitive and linguistic theories of objects and events. (PsycInfo Database Record (c) 2024 APA, all rights reserved).

Although the effects of counterstereotypic individuating information (i.e., information specific to individual members of stereotyped groups that disconfirms the group stereotype) on biases in explicit person perception are well-established, research shows mixed effects of such information on implicit person perception. The present research tested the overarching hypothesis that, when social group membership is perceived to be under an individual\'s control, diagnostic individuating information would have lesser effects on implicit person perception than it would when social group membership is perceived not to be under an individual\'s control. This hypothesis was tested in the domain of implicit attitudinal and stereotype-relevant judgments of individuals who belonged to existing social groups and individuals who belonged to novel social groups. We found that individuating information consistently shifted scores on implicit measures among targets belonging to existing social groups, but not in a theoretically predicted direction among targets belonging to novel social groups. Controllability of group membership did not moderate such effects. Results of implicit and explicit measures were mostly consistent when targets belonged to existing social groups, but mostly inconsistent when targets belonged to novel social groups.

Osteoporosis, arthritis, and fractures are examples of orthopedic illnesses that not only significantly impair patients\' quality of life but also complicate and raise the expense of therapy. It has been discovered in recent years that the pathophysiology of orthopedic disorders is significantly influenced by the microbiota. By employing machine learning and deep learning techniques to conduct a thorough analysis of the disease-causing microbiome, we can enhance our comprehension of the pathophysiology of many illnesses and expedite the creation of novel treatment approaches. Today\'s science is undergoing a revolution because to the introduction of machine learning and deep learning technologies, and the field of biomedical research is no exception. The genesis, course, and management of orthopedic disorders are significantly influenced by pathogenic microbes. Orthopedic infection diagnosis and treatment are made more difficult by the lengthy and imprecise nature of traditional microbial detection and characterization techniques. These cutting-edge analytical techniques are offering previously unheard-of insights into the intricate relationships between orthopedic health and pathogenic microbes, opening up previously unimaginable possibilities for illness diagnosis, treatment, and prevention. The goal of biomedical research has always been to improve diagnostic and treatment methods while also gaining a deeper knowledge of the processes behind the onset and development of disease. Although traditional biomedical research methodologies have demonstrated certain limits throughout time, they nevertheless rely heavily on experimental data and expertise. This is the area in which deep learning and machine learning approaches excel. The advancements in machine learning (ML) and deep learning (DL) methodologies have enabled us to examine vast quantities of data and unveil intricate connections between microorganisms and orthopedic disorders. The importance of ML and DL in detecting, categorizing, and forecasting harmful microorganisms in orthopedic infectious illnesses is reviewed in this work.

Given the unprecedented events unfolding around the globe over the past four years, psychoanalytic communities near and far have sought to ask and ventured to answer the question: What does psychoanalysis have to offer individuals, and the collective, as a way of seeing and being with the reality of what is? Taking up these questions in such a time as this, feels, perhaps inevitably, unsafe. Sometimes it can feel as if there is a silent and unspoken mandate to ensure safety at all costs when we seek to find a spirit of the depth\'s response to the spirit of the times. I propose that the work of psychoanalysis is grounded in nothing but the journey through that which is unsafe. This article will take up Ann Ulanov\'s notion that one\'s own evil is the hinge door into collective and archetypal evil. To become unhinged means to risk well-formulated understandings, theories, and modalities about being and becoming for the other and instead to allow the other to penetrate that which is unknown in ourselves, upending our well-formed theories and pressing us to take up our own lives in new and unpredictable ways.
Compte tenu des événements sans précédent qui se sont déroulés dans le monde entier au cours des quatre dernières années, les communautés psychanalytiques proches et lointaines ont cherché à poser la question suivante et à y proposer des réponses: qu\'est‐ce que la psychanalyse peut offrir aux individus, et au collectif, comme moyen de voir et d\'être avec la réalité de ce qui est ? Aborder ces questions dans un moment comme celui‐ci nous fait nous sentir en danger, et c’est peut‐être inévitable. Parfois, on peut avoir le sentiment qu\'il y a un décret silencieux et tacite d\'assurer la sécurité à tout prix lorsque nous cherchons à trouver une réponse de l\'esprit des profondeurs à l\'esprit du temps. Je propose que le travail de la psychanalyse n’est fondé sur rien d\'autre que le voyage à travers ce qui est dangereux, risqué. C\'est, en effet, ce qu\'implique la recherche d\'une conversation active et vivante avec l\'esprit des profondeurs et c\'est ce qui distingue le travail de thérapie du travail de psychanalyse. Si nous nous enfermons dans des notions de sécurité, nous resterons liés à des notions similaires d\'anonymat analytique et d\'innocence, restant inconscients de notre propre implication dans les horreurs qui continuent d\'aliéner, d’étouffer et d\'isoler ceux qui sont en marge. Cette présentation reprendra la conception d\'Ann Ulanov selon laquelle le mal d\'une personne est la porte charnière du mal collectif et archétypal. Notre travail, individuellement et collectivement, est de descendre dans ce territoire dangereux à l\'intérieur de nous‐mêmes pour voir ce qui s\'y est passé et ce qui reste à vivre dans les zones d’ombre. Devenir déséquilibré signifie mettre en doute des compréhensions, des théories et des modalités bien formulées sur l\'être et le devenir pour l\'autre et, à la place, permettre à l\'autre de pénétrer ce qui est inconnu en nous‐mêmes, bouleversant nos théories bien formées et nous poussant à prendre notre propre vie en main d’une manière nouvelle et imprévisible. En ce sens, la psychanalyse est intrinsèquement une forme d\'activisme intérieur et extérieur. Ce qui est proposé ici est un regard sur la façon dont la psychanalyse, déséquilibrée, se déplace au‐delà des murs sécurisants et au‐delà des murs de la salle de consultation vers le monde au sens large.
Angesichts der beispiellosen Ereignisse, die sich in den letzten vier Jahren rund um den Globus abspielten, haben psychoanalytische Gemeinschaften nah und fern versucht, die Frage zu stellen und zu beantworten gewagt: Was hat die Psychoanalyse dem Einzelnen und der Allgemeinheit als Sichtweise auf diese und das Leben mit diesen Realitäten anzubieten? Sich in einer Zeit wie dieser mit diesen Fragen auseinanderzusetzen fühlt sich, vielleicht zwangsläufig, unsicher an. Manchmal fühlt es sich so an, als gäbe es einen stillen und unausgesprochenen Auftrag, Sicherheit um jeden Preis zu gewährleisten, wenn wir nach einem tieferen Sinn und damit eine Antwort auf den Zeitgeist suchen. Ich behaupte, daß die Arbeit der Psychoanalyse auf nichts anderem beruht als auf der Reise durch das, was unsicher ist. Das ist es, was die Suche nach einem aktiven und lebendigen Gespräch mit dem tieferen Sinn mit sich bringt und was die Arbeit der Therapie von der Arbeit der Psychoanalyse unterscheidet. Sollten wir an Vorstellungen von Sicherheit gebunden sein, wären wir weiterhin an ähnliche Vorstellungen von analytischer Anonymität und Unschuld gebunden, unbewußt unserer eigenen Beteiligung an den Schrecken, die weiterhin die Menschen beeinflussen, verstummen lassen und Randständige isolieren. Diese Präsentation wird Ann Ulanovs Vorstellung aufgreifen, daß das eigene Böse das Scharnier zum kollektiven und archetypischen Bösen ist. Unsere individuelle und kollektive Arbeit besteht darin, in dieses unsichere Gebiet in uns selbst vorzudringen um zu sehen, was dort passiert ist und was noch im Schatten lebt. Um aus der Scharnierverbindung herauszukommen ist es erforderlich, gut formulierte Verständnisse, Theorien und Modalitäten über das Sein und Werden des anderen zu riskieren und es dem anderen zu erlauben, in das Unbekannte in uns selbst einzudringen, unsere wohlgeformten Theorien auf den Kopf zu stellen und uns dazu zu drängen, unser eigenes Leben auf neue und unvorhersehbare Weise anzugehen. Auf diese Weise ist die Psychoanalyse von Natur aus eine Form des inneren und äußeren Aktivismus. Was geboten wird ist ein Blick darauf, wie sich die Psychoanalyse, wenn sie aus den Angeln gehoben ist, über die Mauern der Sicherheit hinweg und hinter die Mauern der analytischen Praxisräume in der Welt als Ganzem bewegt.
Considerati gli eventi senza precedenti che si sono verificati in tutto il mondo negli ultimi quattro anni, le comunità psicoanalitiche vicine e lontane hanno cercato di porsi una domanda, e si sono avventurate a risponderle: cosa ha da offrire la psicoanalisi agli individui, e al collettivo, in quanto modo di vedere e stare con la realtà per ciò che è? Affrontare queste domande in un momento come questo sembra, forse inevitabilmente, insicuro. A volte può sembrare che ci sia un mandato silenzioso e inespresso per garantire la sicurezza a tutti i costi, quando cerchiamo di trovare una risposta profonda allo spirito dei tempi. Suggerisco che il lavoro della psicoanalisi si basa su nient’altro che il viaggio in ciò che non è sicuro. Questo, infatti, è ciò che comporta la ricerca di un dialogo attivo e vivo con lo spirito del profondo, ed è quello che distingue il lavoro della terapia da quello della psicoanalisi. Se fossimo bloccati nelle nozioni di sicurezza, rimarremmo vincolati alle nozioni di anonimato analitico e di innocenza, restando inconsapevoli della nostra stessa implicazione negli orrori che continuano per gli altri, così isolando coloro che sono ai margini. Questa presentazione riprenderà la nozione di Ann Ulanov, secondo cui il proprio male è il cardine del male collettivo e archetipico. Il nostro lavoro, individuale e collettivo, è di scendere in questo territorio pericoloso dentro di noi, per vedere cosa è successo e cosa rimane nell’ombra. Sconvolgersi significa mettere a rischio le nostre comprensioni, le teorie e le modalità ben formulate sull’essere e sul divenire per l’altro, e consentire invece all’altro di penetrare ciò che è sconosciuto in noi stessi, ribaltando le nostre teorie e spingendoci ad prendere in mano la nostra vita in modi nuovi e imprevedibili. In questo modo, la psicoanalisi è intrinsecamente una forma di attivismo interiore ed esteriore. Ciò che verrà offerto è uno sguardo a come la psicoanalisi si muove oltre le mura della sicurezza e oltre le mura dello studio analitico, verso il mondo in generale.
Ввиду беспрецедентных событий, разворачивающихся во всем мире в течение последних четырех лет, психоаналитические сообщества в ближних и дальних странах озабочены поиском ответа на вопрос о том, что может предложить индивидам и группам психоанализ в качестве способа видения имеющейся реальности и пребывания в ней. Задаваясь подобными вопросами в наше беспокойное время, мы, вероятно, неизбежно чувствуем себя в небезопасности. Иногда в процессе поиска ответа на вопросы духа времени у духа глубин может возникать впечатление, что имеется молчаливое негласное предписание обеспечить безопасность любой ценой. Я же предполагаю, что в основе работы психоанализа лежит странствие через это время, и это небезопасно. В этом, в сущности, и состоит суть стремления к активному и живому диалогу с духом глубин, и это отличает работу терапии от работы психоанализа. Если мы будет цепляться за идею безопасности, мы так и останемся связанными подобными представлениями об аналитической анонимности и невинности, удерживая в бессознательном собственную причастность к тем ужасам, которые продолжают отчуждать, блокировать и изолировать тех, кто оказался с краю. В этой статье мы развиваем идею Анны Уланов о том, что собственное индивидуальное зло – это дверь на петлях, ведущая в зло коллективное и архетипическое. Наша индивидуальная и коллективная работа состоит в том, чтобы спуститься на эту небезопасную территорию внутри себя и увидеть, что там произошло и что продолжает жить в тени. Освободиться от петель ‐ значит рискнуть отказаться от четко сформулированных представлений, теорий и модальностей, описывающих способы быть и делаться для другого, а вместо этого позволить другому проникнуть в неизвестное в нас самих, разрушить наши четкие теоретические формулировки и заставить нас обратиться к своей собственной жизни новым и непредсказуемым образом. Таким образом психоанализ станет по сути формой активности внутренней и внешней. Предлагается взглянуть на то, как психоанализ без петель устремится за рамки безопасности, за пределы аналитического кабинета, в большой мир.
Dados los acontecimientos sin precedentes que han tenido lugar en todo el mundo en los últimos cuatro años, las comunidades psicoanalíticas cercanas y lejanas han tratado de preguntarse y han intentado responder a la pregunta: ¿qué tiene el psicoanálisis que ofrecer a los individuos, y al colectivo, en términos de ver y estar con la realidad de lo que acontece? Abordar estas cuestiones en un momento como el actual puede resultar inevitablemente inseguro. A veces puede dar la sensación de que existe un mandato silencioso y tácito de garantizar la seguridad a toda costa cuando tratamos de encontrar una respuesta del espíritu de las profundidades al espíritu de los tiempos. Propongo que el trabajo del psicoanálisis no se basa en otra cosa que en el viaje a través de lo que es inseguro. Esto, de hecho, es lo que implica buscar una conversación activa y viva con el espíritu de las profundidades y es lo que distingue el trabajo de la terapia del trabajo del psicoanálisis. Si nos encerráramos en las nociones de seguridad, seguiríamos limitados por nociones similares de neutralidad analítica e inocencia, permaneciendo inconscientes de nuestra propia implicancia en los horrores que continúan ajenos, encerrando y aislando a aquellos que se encuentran en los márgenes. Esta presentación retomará la noción de Ann Ulanov de que el mal propio es la puerta de entrada al mal colectivo y arquetipal. Nuestro trabajo individual y colectivo es descender a este territorio inseguro dentro de nosotros mismos para ver lo que ocurrió allí y lo que permanece viviendo en las sombras. Perturbarse significa arriesgar comprensiones, teorías y modalidades bien formuladas sobre el ser y el devenir para el otro y, en su lugar, permitir que el otro penetre en lo que es desconocido en nosotros mismos, trastornando nuestras teorías bien formadas y presionándonos para que asumamos nuestras propias vidas de maneras nuevas e impredecibles. De este modo, el psicoanálisis es inherentemente una forma de activismo interior y exterior. Lo que se ofrece es una mirada sobre cómo el psicoanálisis, perturbado, traspasa los muros de la seguridad y va más allá de las paredes del consultorio analítico para adentrarse en el mundo en general.
精神错乱:关于不安全的前瞻性视角 鉴于过去四年来全球范围内发生的前所未有的事件, 远近的心理分析团体都在冒险提出, 并寻求这个问题的答案:心理分析作为一种观察的方法, 同时又是一种被观察的存在, 能为个人和集体提供什么?在这样一个时刻讨论这些问题, 也许不可避免地会感到不安全。有时, 当我们寻求一种深度精神来回应时代精神时, 似乎有一种无声的、未被言明的命令, 要不惜一切代价确保安全。我认为心理分析的工作就只是建立在穿越不安的旅程之上的。事实上, 这就是寻求与深处精神进行积极而生动的对话所需要的, 也是治疗工作与心理分析工作的区别所在。如果我们被安全的观念所禁锢, 我们就会继续被类似的匿名和无辜的分析性观念所束缚, 我们就会对自己已卷入的恐怖存在维持着无意识的状态, 而这些恐怖的存在仍在继续伤害、封锁和孤立那些处于边缘的人。 这篇文章采用安‐乌拉诺夫的观点, 这一观点认为, 一个人自身的邪恶是通向集体和原型邪恶的铰链门。我们在个人和集体层面的工作, 就是降至我们内在的这块不安全之域, 看看那里发生了什么, 看看还有什么仍活在阴影中。去主动发个神经, 意味着我们为了他者, 而冒险去面质那些成型了的, 关于存在和发生的理解、理论和模式, 而不是让“他者”渗透到我们自身的未知领域, 颠覆我们的既定理论, 迫使我们以新的、不可预知的方式开始自己的生活。如此, 心理分析本质上由内而外都是行动主义的。我们将探讨的是, 心理分析如何摆脱安全的围墙, 走出分析室的围墙, 走向整个世界。.