Faith (f) and presence moment (o) in analytic processes: An example of a narcissistic disorder

Faith (f) and presence (o) in psychoanalytic processes based on an example of narcissism

Based on Freud's remark that a neurosis can not be slain in absentia, the thesis is established that presence moments constitute the central points in the analytic process. The interpenetrative dynamics between analyst and analysand creates an analytical field, in which a pre‐conception is formed. This pre‐conception meets the self‐revealing psychic world of the patient. This realization is a moment of presence (O) and the analytic third is determined. In this moment, the presence of psychic reality is irrefutable present and can be called by name. The name, which is seen as a presentational symbol, is a creation of the analytic couple, but has its source in the genetic roots of the patient. The presentational arises from the presence, which can then become the representation. F is central in this process and is part of the analytic couple. Based on detailed case material of a narcissistic disorder it is shown that a dynamic that impresses at first narcissistic, can be understood from a different point of view as a struggle for the analytical attitude and belief (F).

Foi (f) et présence (o) dans le processus psychanalytique. un exemple de narcissisme à l'appui

Fondant sa thèse sur la réflexion de Freud qu'on ne saurait tuer une névrose in absentia, l'auteur affirme que ce sont les moments de présence qui constituent le point nodal du processus analytique. La dynamique interprétative entre l'analyste et l'analysant crée un champ analytique, où se forme une préconception. Cette préconception rencontre et révèle le monde psychique du patient. Cette réalisation est un moment de présence (O) qui préside à la spécification du tiers analytique. Durant ce moment, la réalité psychique, qui est irréfutablement présente, peut être nommée. Le nom, perçu comme un symbole représentationnel, est une création du couple analytique, mais il a sa source dans les racines génétiques du patient. Le représentationnel, qui naît de la présence, peut dès lors devenir une représentation. (F) est au centre de ce processus et fait partie du couple analytique. A partir du cas clinique détaillé d'un patient souffrant de troubles narcissiques, l'auteur montre que la dynamique narcissique qui se déploie de prime abord, peut être analysée d'un point de vue différent en étant considérée comme une lutte pour l'attitude analytique et la croyance (F).

Glaube (f) und präsenz (o) in analytischen prozessen am beispiel einer narzisstischen störung

Ausgehend von Freuds Bemerkung, dass eine Neurose nicht in absentia erschlagen werden kann, wird die These aufgestellt, dass Präsenzmomente die Zentralpunkte im analytischen Prozess darstellen. Die interpenetrative Dynamik zwischen Analytiker und Analysand erschafft ein analytisches Feld, in dem sich eine Prä‐Konzeption herausbildet. Diese Prä‐Konzeption trifft auf die sich offenbarende Seelenwelt des Patienten. Diese Realisierung ist ein Präsenzmoment (O) und wird als das analytisch Dritte bestimmt. In diesem Präsenzmoment ist die seelische Wirklichkeit unabweisbar da und kann beim Namen genannt werden. Der Name, der als präsentatives Symbol begriffen wird, ist eine Schöpfung des analytischen Paares, hat seine Quelle aber in den genetischen Wurzeln des Patienten. Aus der Präsenz erwächst das Präsentative, das dann zur Repräsentanz werden kann. F wird zur zentralen Größe in diesem Prozess und gehört zum analytischen Paar. Anhand detaillierten Fallmaterials aus der Behandlung einer narzisstischen Störung wird gezeigt, dass eine Dynamik, die zunächst narzisstisch imponiert, unter einem anderen Blickwinkel als Ringen um analytische Haltung und Glauben (F) verstanden werden kann.

Fede (f)e presenza (o) nei processi psicoanalitici a partire da un esempio di narcisismo

A partire dall'affermazione di Freud che non si può combattere una nevrosi in absentia, si propone la tesi secondo la quale momenti di presenza costituiscono i punti centrali del processo analitico. La dinamica interpenetrativa tra analista e analizzando crea un campo analitico nel quale prende forma una pre‐concezione. Questa pre‐concezione incontra l'autorivelazione del mondo psichico del paziente. La realizzazione è un momento di presenza (O) e si determina così il terzo analitico. In tale momento la presenza della realtà psichica costituisce un presente irrefutabile a cui può essere attribuito un nome. Il nome, che è considerato un simbolo presentazionale, è una creazione della coppia analitica, ma la sua fonte risiede nelle radici genetiche del paziente. La presentazione nasce dalla presenza e può successivamente diventare rappresentazione. F è centrale in questo processo ed è parte della coppia analitica. Utilizzando il resoconto clinico dettagliato di un disturbo narcisistico, si mostra come una dinamica che a prima vista appare narcisistica, vista da un altro punto di vista, possa invece essere compresa come un tendere verso l'attitudine analitica e la fede.

Fe (f) y presencia (o) en los procesos psicoanalíticos, sobre la base de un ejemplo de narcisismo

A partir de la observación de Freud de que la neurosis no puede ser eliminada in absentia, se plantea la tesis de que los momentos de presencia constituyen el aspecto central del proceso analítico. La dinámica de interpenetración entre analista y analizando crea un campo analítico, en el que se forma un preconcepto que se encuentra con el mundo psíquico auto‐revelador del paciente. Este descubrimiento constituye un momento de presencia (O) y, así, se define el tercero analítico. En ese momento, la presencia de la realidad psíquica es irrefutable y puede ser llamada por su nombre. Dicho nombre, que es considerado como un símbolo representacional, es una creación de la pareja analítica, pero su fuente se halla en las raíces genéticas del paciente. Lo representacional surge de la presencia, y esta puede convertirse en representación. F es fundamental en este proceso, y forma parte de la pareja analítica. Sobre la base de un material clínico detallado de un trastorno narcisista, se muestra que una dinámica que parece narcisista en un primer momento puede entenderse, desde otro punto de vista, como una lucha por la actitud analítica y la creencia (F).

Notes

1. Matte‐Blanco differentiates between a logic of the consciousness, which obeys the formal, classical logic, and a logic of the unconscious, which is symmetrically organized and shows the complex interplay between these two logics In a presence moment the two logics are negated and exist at the same time.

2. In the following, the terms ‘elemental’ and ‘pre‐conceptual’ are to be understood in Bion's sense (β‐, α‐elements, pre‐conception, preconception, conception). The term pre‐conception corresponds to Freud primal phantasy and refers, for example, to the pre‐conception of the breast before meeting the breast. In the moment of realization the pre‐conception becomes a conception, whereas the unqualified elements (impressions, sensations, etc.) get qualified, e.g. bodily sensations can be experienced as psychic pain and thus can be suffered. A conception becomes a preconception (without hyphen) again. Here I follow Grotstein (2007, e.g. p. 63 or p. 87), who pointed out that Bion distinguishes between pre‐conception (with hyphen) and preconception. The pre‐conceptions are a priori, which become perceivable as expectation. The a posteriori preconception is already brought to realization.

3. The uniqueness is based in presence: The shared experience of presence is beyond recognition, significance, evaluation and sensuality, and is at the same time a situation in which something is realized and disclosed at its deepest and clearest. It is a shared real‐ization of a state whose name has yet to be found. This name is first presentative, and for this reason precise and, for the analyst as well as the analysand, unambiguous. The imprecise presentative is more precise than the precise discursive.

4. The parties as it were measure themselves against each other; Bolognini (2008), Schmithüsen (2014) also uses the metaphor of dance.

5. Here there is overlap with Ogden. He understands the becoming in terms of Hegel's dialectic (1994, pp. 98ff). Since both the one who projects and the recipient are negated partially and temporarily in their subjectivity, i.e. ego and non‐ego they create a kind of new subject: “&projective identification can be understood only in terms of a mutually creating, negating, and preserving dialectic of subjects, each of whom allows himself to be ‘subjugated’ by the other, that is, negated in such a way as to become, through the other, a third subject (the subject of projective identification)” (1994, pp. 100f). This intersubjective third party then opens up new moments of understanding. In a later work (2001) Ogden extends this version and postulates “that the dreams and reveries being generated by analyst and patient at the frontier of dreaming draw not only on the unconscious experience of analyst and analysand as individuals, but involve a set of unconscious experiences jointly, but asymmetrically, constructed by the analytic pair” (p. 11; see also Ogden, 2004). In contrast to Ogden, I do not conceive this process dialectically and consider the dynamic to be about O, which I posit as the origin. See also Levine's discussion of Ogden's approach. According to Levine, Ogden describes processes “&in which representations have already been formed and linked to chains of meaning” (2013, p. 59).

6. This constellation, once evoked, turns into a scenic gestalt. But how can a constellation that pushes into a scenic gestalt and gains its first evidence in a presentational symbol (Langer, 1942) arise in presence? One of the few works that has dealt with this dark, fundamental theoretical problem is that by Eigen (1985). He believes that F exists in O. But F in O is to me inconceivable, since O is a state of being that cannot be functionalized, limited or divided. Another solution to this problem may lie in the possibility of introducing time as the variable which initiates a constellation (see also Nissen, 2014). Gadamer has for me delivered the most convincing interpretation of being and time: “Time is when being occurs” (2007, p. 287). In this way time would essentially exist in presence and come towards us as future. This corresponds to Winnicott's (1974) concept to overcome a breakdown state. Time thus forces the closure of the presence state, leading imminently to the K dimension. F in O must not be accepted.

I would like to offer another way to think about the dawning of the constellation. We have seen that the relational pre‐conception finds its realization in presence (O). That means that in the oneness (at‐one‐ment) of presence, duality exists in order to become. The pre‐conception is to be thought of as a relational connection that meets its realization in oneness, but then urges the development of duality, thus initiating the constellation. Oneness is therefore only oneness because it carries in itself the duality that leads to the differentiation of subject and object. In the traumatic event that can be thought of as a perpetuation of pure presence (Baranger, M., Baranger, W., Mom, J.M., 1988), precisely this ♀♂ relation is lacking, leaving the ego (self) in complete helplessness.