As an important system of theory and practice for exploring the human mind, the historical development of psychoanalysis is often characterized by classical psychoanalysis, self-psychology, the subject-relationship theory, the fourth university school of self-psychology, and north american relationship psychoanalysis。
Looking back at its centuries of evolution, the core paradigm of psychoanalytical analysis has not been static, but has undergone a profound transformation — a gradual shift from a focus on “understanding and understanding” perceptions to a focus on “existence and becoming”。
This shift has not only reshaped the theoretical core of psychoanalytic analysis, but has also changed the way analysts understand and practice treatment processes and relationships。
The beginning of an cognitive psychoanalysis:
A model of recognition and interpretation
In the scientific psychology programme (1895), freud attempted to follow the chemical and physical research philosophy and to construct psychoanalysis as an independent natural science。
In this paradigm, analysts play the roles of “watcher” and “researcher” placing patients and their personal history and spiritual activity under “magnifying mirrors”, with the central objective of revealing the root causes of their psychological problems by interpreting their unconscious mechanisms and thus achieving treatment results。
At this point in time, psychoanalytical analysis is essentially an cognitive level of practice — with “know” at its core, convinced that the psychological understanding and healing of patients can be achieved through precise grasp of unconscious operating logic。
As clinical practice progressed, freud became aware that the operational limits of this purely cognitive level were hard to break: psychiatry is not simply a “cognitive interpretation”, and analysts cannot truly be absolutely objective and neutral。
In the model, analysts are pre-set as “empty screens” for patients to project their unconscious image of their parents, but in reality, analysts themselves also produce transversal and inverse emotions, which make “absolute objectivity” an unrealistic quest。
Although at this point the psychoanalytical analysis remains within the framework of the epistemic theory, with “understanding unconsciousness” as its core goal, this initial perception of the interactive nature of the treatment relationship sets the stage for a subsequent paradigm shift。
Ii. Transition:
From a monist psychology to a dual interactive perspective
Projectivity identity and “liveness”: breaking the one-dollar mind
Melanie klein's theory of “reflective identity” further attacks the one-dollar cognitive paradigm of classical psychoanalysis。
Klein believes that, through the projective identity process, patients will unconsciously fantasize that they can come from internal control analysts, which in turn leads to the emergence of a “live” phenomenon -
Patients divide part of themselves, repeat their long-standing relationship patterns, and engage analysts in this “relationship drama” in a secret way, often unconsciously。
This theory reveals the nature of the two-way interaction in the therapeutic relationship, but at this point the psychoanalytic is still in the category of “mono-psychological”: the subject and the analyst remain independent subjects of each other's object, with the core focus still being on the individual's internal psychological mechanisms, which have not really shifted to the relationship itself。
Emergence of relationship theory: establishment of a dual interactive paradigm
Over the past few decades, scholars from different psychoanalysts (e. G. Eagle, 1984; mitchell, 1988) have worked together to construct their own relationships theory, promoting a one-to-two perspective in psychoanalytical analysis。
The common core view of these theories is that:
The human mind is not a monist system that exists in isolation, but is shaped and developed in a dualistic interaction. The process of psychoanalysis should therefore not be understood as a cognitive interpretation within the individual, but rather as a process of interaction between the two subjects and their emergence as psychological phenomena。
As pointed out by o'shaughtnessy (1983, 281), there has been a fundamental shift in the core perception of psychoanalysts: the core of treatment is no longer to interpret the patient's inner strength, but to interpret the interaction between the patient and the analyst at the internal level and the experience that emerges。
This shift in perspective provides an important basis for the cross-cutting of mental analysis from cognitive to introspective。
Iii. Transfer of institutional purpose:
Winnicott, bion's theoretical contribution
Ogden’s combination and distinction of core concepts
On holding and coAn in-depth comparison between winnicott's concept of “consumption” and bion's concept of “container-carrying” in the context of ntaining being and dreaming (2004) identifies the core differences and their intrinsic relevance。
These two concepts are often used interchangeably in the literature of psychoanalytical analysis, but they actually touch on two distinct aspects of human experience and correspond to two distinct models of analytical thinking in which the concept of “consent” is introduced, marking the formal establishment of an introspective perspective of psychoanalytical analysis。
Holding: the core concept of introspective spiritual analysis
Winnicott's idea of “consent” is essentially an introspective concept, with a central focus on “existence” and the relationship between existence and time。
Unlike awareness, which focuses on “know and understand”, “take” refers to a basic existence experience -
By providing a stable and safe treatment environment and relationships, analysts allow patients to express themselves freely and experience their very existence。
In this perspective, psychoanalyticals are no longer committed to interpreting “why”, but rather focus on “what” — the patient's present state of existence, experience and how to achieve his own natural growth in a safe embrace。
Containers - complemented by cognitive processes of emotional experience
The concept of "container-incarcerated" proposed by bion focuses on the processing of ideas (i. E. Dreams) that relate to personal emotional experiences, and more on the dimension of cognitive processing。
Unlike the introspective orientation of holding, "container-carrying" focuses on the transformation of the patient's emotional experience
The analyst, as a “container”, carries and processs a strong emotional (incorporated) that the patient cannot bear, and then gives the processed and understandable emotional feedback to the patient to help him/her realize and integrate his/her emotions。
It needs to be made clear that “carrying” and “container-carrying-carrying” are not opposing, but rather examine two complementary perspectives of emotional experience that together underpin the theoretical system of introspective psychoanalysis。
Iv. The nature of the difference between cognitive and introspective spiritual analysis
In the ontological psychiatry analysis/what you want to be when you grow up, ogden further clarifies the core difference between thesis and the intological psychiatry analysis:
Freud and klein lead the cognitive psychoanalytical analysis, with the central orientation of “know and understand”, whose main objective is to reach the unconscious level of perception and interpretation of patients, to focus on the symbolic meaning of phenomena such as dreams, games and so forth, and to try to achieve treatment effectiveness by revealing “the truth”
The central orientation of the introspective psychoanalysis advocated by winnicot and bion is “existence and development”, with the central objective of giving patients the experience of creative discovery of their meaning and becoming more alive in their real state of existence。
In particular, this distinction is reflected in two key shifts: winnicott shifted the focus of psychoanalysis from the symbolism of the game to the experience of the game itself; and bion shifted the focus of psychoanalysis from the symbolism of the dream to the experience of the various forms of dream。
In short, cognitive psychoanalyticals seek “understood understanding”, insular psychoanalyticals seek “invisibility”; cognitives focus on “interpretation”, and insulars focus on “exhaustion”。
This paper gives a different response from the consultant through several simulators, and the reader is able to appreciate what it means and think about how you would respond, if you were yourself, and see the difference and difference at the empirical level between the theory of perception and the psychothematic response。
V. Simulation cases
Case one: "you stay away from the garbage."
W is an undergraduate student with excellent grades, but he's dead, slow and blind. He always had a feeling that he did not belong to the world, and he was convinced that he was a piece of junk, and that he was wasting his resources for a breath of air。
His only hobby is to write something, but it's been a long time. The consultant invited him to take the text to the counselling room for reading, and he was concerned that he would not be able to finish it in 50 minutes, if he so wished. The consultant encouraged him to try, not to finish at any time, and could continue again。
The visitors read an article he wrote in his third year of high school: the morning after summer, when the air was hot outside the window and the smell of the stench in the trash can outside the window came into the classroom for a while, and they were upset. The students in the classroom do their own things, and the teachers walk behind their backs..
The visitors had finished reading and had been surprised to discover that, after more than 10 minutes, he had stopped and watched the counselor。
Counselor response 1: you see, you're worried you can't finish it, and it's only been 10 minutes, and maybe something is not as hard as you think. You did good
Counselor response 2: the time of the senior year, suffocation, may have exhausted you. It's like you've run out of garbage。
The counselors responded 3: (the counselors noticed the visitors in the readings, with a bit of a live sound). Heated, stinking, suffocated, writing words like that, there must be something very delicate and alive in your heart, and you're a long way from the word “waste” (consultant seriously and sincerely)。
Case two: “girls” trapped in eternal dusk
Ms. L has been afraid of the dawn, and whenever she sees a darker sky, she sometimes feels sick and sometimes sweats, and she prefers to come at night sooner。
Assuming that consultants and l have been working for quite some time, their experiences of severe abuse during their childhood have also been fully discussed。
In one consultation, the visitor temporarily adjusted the consultation hours to exactly 5 p. M. In a winter. L began to look out the window and gradually darkened the sky, and she clearly felt the feeling of familiarity again, which she considered to be a very deep loneliness。
The consultation room is in silence
Counselor said, "you seem to be back at the end of the winter when you were six years old, and you were thrown out of the door by your father, and you were standing out of the yard alone, and it was like you never had a home again."。
The counselor replied 2: "a twilight also appeared in the mind of the counselor, except that the twilight was a bit strange, and after a moment he said, "is there something you know about this extreme loneliness? As if you were trapped in this evening forever, it would neither enter the night nor come to dawn。
Case three: i'm annoying, i'm annoying
S's quest for perfection and strong excitement, and he did show great talent in his field of expertise, but he was scorning it。
He is often caught up in extreme jealousy and aversion to himself. In reality, human relations are in a state of disarray and are often involved in cyber scolding。
He has worked for years with a counselor, and in one consultation he repeats the sentence: "i am so annoying! I am so annoying!"
When the counselor tried to clarify what was going on, the visitor shouted, "you're so stupid, how can you be so stupid, why ask, can you stop asking?"
Counselor response 1: silence
The consultant responded 2: (at this point, the counselor felt inexplicable, very angry, helpless, and felt that he was a bad person, and that they would not have behaved so badly if they had been his supervisor and experiential teacher.) the consultant felt that he was a total loser. As time passed, the counselor experienced this extreme, dark defeat, and the words of bion came out like a flash of light, "be before you understand and interpret."
It is as if we were burned in hell at this moment, and i am a total loser, who has no one to understand, and no one to help, and who has always been on his own and on his own。
Psychiatry has moved from an cognitive to an introspective, and has never been a rejection of old theory, but a second step。
From being obsessed with uncovering the unconscious “truth”, giving a precise interpretation, to learning to put down the “consultant's bystander perspective”, to entering the visitor's experience of being present, to creating a sexual environment where each other can live unconsciously in a safe bond and become a less alive person, which is the re-seeing of “humans” by psychoanalytical analysis
After all, the healing of the mind has never been based on “thinking about it”, but on “seeing, being allowed to exist”。
For every consultant on the clinical road, this shift also means a process:
Putting down the quest for a “perfect interpretation” and learning to experience it with visitors first, and in the interaction of relationships, with each other slowly finding their own state of existence and meaning, is probably the most valuable place for introspective spiritual analysis。
