Mario Aletti - Academia.edu (original) (raw)
Papers by Mario Aletti
Critical comments about teh current status of the psychology of religio
Orientamenti pedagogici: rivista internazionale di scienze dell'educazione, 1998
Esthetics, understood as a reflection on the fascinating elements of one's experience of real... more Esthetics, understood as a reflection on the fascinating elements of one's experience of reality, manifests many points of contact with psychology and theology. Lou Andreas Salome had earlier underlined that the process of faith borders with that of artistic creation. In his own turn, D. W. Winnicott has highlighted that culture, which also includes art, religion and science, succeeds in uniting the subjective with the objective, assuming in some way the function of transitional phenomenon. In such a case, illusion could be understood as the germinative area and the incoative moment of the constitution of the internal and external reality. This study by Aletti and Fagnani delves deep into this theme and brings out in relief the role played in human experience by religious symbols and by illusion, understood as a game with reality.
Archive for the Psychology of Religion, 2005
The hermeneutical model of illusion, just as that of projection, has always been part of the psyc... more The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism at the often used expression, “unconscious representation of God”, because according to him, religion gives a name to the object of desire only when placed at the conscious and cultural level. Coherent with his basic distinction between conscious religious behaviour and the deep psychological pre-conditions, the author underlines the differences (and not necessarily the connections) between the unconscious processes of desire and the religious concepts, particularly, between the representation of God and the concept of God; between the parental imagos and the transcendent God; and between the capacity to “believe in anything at all” (Winnicott) and religious faith. The author concludes that in the illusion model, it is suggested that as part of religious maturity, one could construct the representation of God as something that is deeply connected with primary objects, while at the same time, assuming the capacity to take the necessary distance from personal desires and projections.
Vergote, A; Aletti, M; Belzen, J. A; Antonietti, A; Reich, K. H; De Paiva, G. J; Golasmici, S; Uc... more Vergote, A; Aletti, M; Belzen, J. A; Antonietti, A; Reich, K. H; De Paiva, G. J; Golasmici, S; Uccelli, A; Diana, M; Riva, E; Sorge, G; Scobie, G.E.W; Scobie, E.D.; Socha, P.M.; Durante, F.; Volpato, C; Falco, G.; Lichino, M; Zoccatelli, P.L.; Menegotto, A; Trapletti, G.F.; Di Marzio, R; Moiser, L.; Pavese, A.
International Journal for the Psychology of Religion, Jul 1, 1992
... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology a... more ... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology and sociology of religion, and his publications had been as con-cerned with the theory and epistemology of religion (Grasso, 1958, 1963) as with empirical ... De Sanctis, S. (1924). ...
Springer eBooks, Nov 24, 2011
If I look back at the last 40 years of my involvement with psychology of religion, I can see vari... more If I look back at the last 40 years of my involvement with psychology of religion, I can see various connections with other areas of interest in life. My involvement in this field is bound up with other events related to my own personal life and the development of my career as a psychologist and psychoanalyst. In a sense, my work on psychology of religion has been interconnected with the development of the discipline in Italy (Aletti, 1992a) and, in a small way, in the world. I am aware that an autobiography is by necessity a reconstruction and a product of a personal narrative, where particular memories, phases, and turning points are selected from a very subjective perspective and therefore conditioned by various conscious and unconscious factors. Seen in this way, an autobiography is more a narrative of one’s own formation than a compilation of events, but perhaps the sharing of an old man’s experiences within a particular discipline will prove more useful to the younger generation than a list of publications, which could in any case be found elsewhere.
Psicologia: Teoria E Pesquisa, Mar 1, 2008
RESUMO-A psicoterapia e o aconselhamento espiritual têm algumas características comuns: ambos são... more RESUMO-A psicoterapia e o aconselhamento espiritual têm algumas características comuns: ambos são relações nascidas de um pedido de ajuda e seu escopo se refere ao crescimento gradual da pessoa. Porém muitas são também as diferenças, evidentes quando a referência é a psicoterapia psicanalítica. Esta é uma relação funcional e temporária, livre e assimétrica; prevê um setting preciso e a observância rigorosa das regras de abstinência e de neutralidade. Essas características estão apenas parcialmente presentes na direção espiritual que, além disso, difere também pela fi nalidade (salvação vs. bem-estar psíquico) e pelos meios (diálogo consciente vs. interpretação dos desejos inconscientes). A interação entre as duas modalidades de ajuda (por exemplo, a psicoterapia desenvolvida por um profi ssional religioso) oferece algumas possibilidades de integração, mas também muitos riscos de confusão e de sobreposição de papéis.
RICERCHE DI PSICOLOGIA, Aug 1, 2015
Di fronte alla religione la psicoanalisi e, gia per Freud, "uno strumento imparziale", ... more Di fronte alla religione la psicoanalisi e, gia per Freud, "uno strumento imparziale", di cui anche i credenti possono servirsi "per avvalorare in pieno il significato affettivo della dottrina religiosa". Secondo Lou Andreas Salome lo sviluppo dell’essere umano muove dal narcisismo originario, esperienza prototipica di fusione con il tutto e l’individuo per tutta la vita tenderebbe nostalgicamente a ricostituire quello stato di benessere attraverso esperienze pregnanti, quali l’amore, l’arte e la religione. In questo percorso asintotico il credente "creativo" si distanzia dal "sedentario" in quanto pone in essere la sua personale ri-formulazione di Dio. Seguendo Winnicott, possiamo considerare la religiosita un fenomeno transizionale illusorio che, se si libera dai residui dell’onnipotenza infantile, apre al riconoscimento potenziale dell’alterita e a quell’umanissimo e sano "bisogno di credere" che sostanzia anche l’adesione religiosa. Come il bambino "crea" la madre che "trova", cosi il credente riassume e riformula con pienezza di senso personale il Dio che gli e annunciato nella comunita di riferimento. Se la fede del credente "creativo" di Salome comprende il dubbio euristico e Winnicott sostiene che, in definitiva, la valenza psicologica delle fede consiste proprio nel fatto stesso di credere in qualcosa, credenti e psicologi sono orientati alla consapevolezza della metaforicita sempre insatura del discorso religioso e, per conseguenza, anche al riconoscimento del pluralismo religioso.
RICERCHE DI PSICOLOGIA, Aug 1, 2015
Starting from Rizzuto’s innovative model, the paper aims to open the debate on some issues concer... more Starting from Rizzuto’s innovative model, the paper aims to open the debate on some issues concerning processes and outcomes (either mentally healthy or psychopatological) of the pathway leading from a psychic representation to the formation of a God concept and a personal attitude towards God, and their possible transformation along the life cycle. The question inherent to a typology (and predictability) of such paths seems to have to deal with a in-dividual’s clinical the development of an ego-syntonic religious attitude, il-lusion, disillusion, disappointment and delusion - invariably mingled and revolving around the pleasure principle -reality principle axis - are always to be found.
Psicologia della Religione e-journal / Psychology of Religion e-Journal, Dec 30, 2014
The author stresses that several recent contributions from psychoanalysts of different post-Freud... more The author stresses that several recent contributions from psychoanalysts of different post-Freudian schools have shifted their focus of interest from the origins of religion as a historical and cultural phenomenon, to personal developmental paths toward religion as it can be observed in the case-history of individuals. The first benefit of this change is that all arguments about the truth value of religious beliefs can be avoided. To achieve this aim, the author, like many others, adopts the notion of the “illusory transitional phenomenon” introduced by Donald W. Winnicott. While the importance of this concept is pointed out here, some problems that it entails are also analyzed. Another recent trend involves the interaction of psychoanalysis with the neurosciences, cultural psychology, and attachment theory. Examples are presented and critically appraised as to their potential for understanding religion in individuals. Finally the author criticizes the wording “psychoanalysis of religion”, delineating his position on the truth inherent to religion in the light of psychoanalysis.
Psicologia Usp, 2004
Este trabalho acompanha a história e evolução do modelo da ilusã o aplicado à vivência religiosa,... more Este trabalho acompanha a história e evolução do modelo da ilusã o aplicado à vivência religiosa, a partir das concepções de Freud, Pfister, teóricos das relações objetais, Winnicott, Vergote e Rizzuto, delineando as perspectivas abertas por essas contribuições teóricas, bem como seus limites. Descritores: Psicanálise. Religião. Psicanálise e religião. Na realidade, a psicanálise constitui um método de pesquisa, um instrumento imparcial (...) Se a aplicação do método psicanalítico torna possível encontrar um novo argumento contra as verdades da religião, tant pis para a religião, mas os defensores desta, como o mesmo direito, poderão fazer uso da psicanálise para dar valor integral à significação emocional das doutrinas religiosas. (Freud, 1927/1987, p. 45)
Vergote, A: Segatti, E; Aletti, M; Garelli, F; Introvigne, M; Barbarossa, M; Fontana Sartorio, M;... more Vergote, A: Segatti, E; Aletti, M; Garelli, F; Introvigne, M; Barbarossa, M; Fontana Sartorio, M; Frasconi, L; Sorge, G; Diana, M; Uccelli, A; Russova, A; Bignamini, L; Pavesi, E; Gualdoni, F; Aime, O; Zoccatelli, P; Di Marzio, R; Menegotto, A; Trapletti, G; Pavese, A; Morerio, P; Dolcini, S; Pedretti, M; Maiullari, F; Brustia, P; Ramella Benna, S; Falco, G; Lichino, M; Foresti, G; Pasqua, M; Ambrosi, P; Foresti, G; Pasqua, M.; Carvalho de Moraes, C; Gianone, E; Pugnetti, C; Capello, C; Gandiani, C; Delle Fave, A; Bassi, M; Arescaldino, G. L; Abba, C; Longobardi, C; Magro, T
Religiosity, fundamentalism and adult attachment: an empirical approach Over the last few years m... more Religiosity, fundamentalism and adult attachment: an empirical approach Over the last few years many acts of violence, abuses of power, and mutual intolerance between the western world and the eastern Islamic world have been witnessed. The mass media tend to speak of “Islamic fundamentalism” and to forget that fundamentalism is also present in the Christian world. The background hypothesis is that fundamentalism (or extremism) is a general psychological dimension that best realizes itself in its religious application. Attention has been focused on religious fundamentalism in the Italian world and on variables that could be connected to it, above all by attempting to translate and/or devise instruments to detect it. The aim of this specific investigation is the translation, adaptation, and possible standardization in Italy of instruments for the study of religious fundamentalism and religiosity. A second purpose is to study the relationships between the variables measured by these instruments and political orientation, attachment styles and personality features, variables that all are somehow connected to religious fundamentalism.
Archive for the Psychology of Religion, 2005
The hermeneutical model of illusion, just as that of projection, has always been part of the psyc... more The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism...
International Journal for the Psychology of Religion, 1992
... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology a... more ... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology and sociology of religion, and his publications had been as con-cerned with the theory and epistemology of religion (Grasso, 1958, 1963) as with empirical ... De Sanctis, S. (1924). ...
Critical comments about teh current status of the psychology of religio
Orientamenti pedagogici: rivista internazionale di scienze dell'educazione, 1998
Esthetics, understood as a reflection on the fascinating elements of one's experience of real... more Esthetics, understood as a reflection on the fascinating elements of one's experience of reality, manifests many points of contact with psychology and theology. Lou Andreas Salome had earlier underlined that the process of faith borders with that of artistic creation. In his own turn, D. W. Winnicott has highlighted that culture, which also includes art, religion and science, succeeds in uniting the subjective with the objective, assuming in some way the function of transitional phenomenon. In such a case, illusion could be understood as the germinative area and the incoative moment of the constitution of the internal and external reality. This study by Aletti and Fagnani delves deep into this theme and brings out in relief the role played in human experience by religious symbols and by illusion, understood as a game with reality.
Archive for the Psychology of Religion, 2005
The hermeneutical model of illusion, just as that of projection, has always been part of the psyc... more The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism at the often used expression, “unconscious representation of God”, because according to him, religion gives a name to the object of desire only when placed at the conscious and cultural level. Coherent with his basic distinction between conscious religious behaviour and the deep psychological pre-conditions, the author underlines the differences (and not necessarily the connections) between the unconscious processes of desire and the religious concepts, particularly, between the representation of God and the concept of God; between the parental imagos and the transcendent God; and between the capacity to “believe in anything at all” (Winnicott) and religious faith. The author concludes that in the illusion model, it is suggested that as part of religious maturity, one could construct the representation of God as something that is deeply connected with primary objects, while at the same time, assuming the capacity to take the necessary distance from personal desires and projections.
Vergote, A; Aletti, M; Belzen, J. A; Antonietti, A; Reich, K. H; De Paiva, G. J; Golasmici, S; Uc... more Vergote, A; Aletti, M; Belzen, J. A; Antonietti, A; Reich, K. H; De Paiva, G. J; Golasmici, S; Uccelli, A; Diana, M; Riva, E; Sorge, G; Scobie, G.E.W; Scobie, E.D.; Socha, P.M.; Durante, F.; Volpato, C; Falco, G.; Lichino, M; Zoccatelli, P.L.; Menegotto, A; Trapletti, G.F.; Di Marzio, R; Moiser, L.; Pavese, A.
International Journal for the Psychology of Religion, Jul 1, 1992
... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology a... more ... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology and sociology of religion, and his publications had been as con-cerned with the theory and epistemology of religion (Grasso, 1958, 1963) as with empirical ... De Sanctis, S. (1924). ...
Springer eBooks, Nov 24, 2011
If I look back at the last 40 years of my involvement with psychology of religion, I can see vari... more If I look back at the last 40 years of my involvement with psychology of religion, I can see various connections with other areas of interest in life. My involvement in this field is bound up with other events related to my own personal life and the development of my career as a psychologist and psychoanalyst. In a sense, my work on psychology of religion has been interconnected with the development of the discipline in Italy (Aletti, 1992a) and, in a small way, in the world. I am aware that an autobiography is by necessity a reconstruction and a product of a personal narrative, where particular memories, phases, and turning points are selected from a very subjective perspective and therefore conditioned by various conscious and unconscious factors. Seen in this way, an autobiography is more a narrative of one’s own formation than a compilation of events, but perhaps the sharing of an old man’s experiences within a particular discipline will prove more useful to the younger generation than a list of publications, which could in any case be found elsewhere.
Psicologia: Teoria E Pesquisa, Mar 1, 2008
RESUMO-A psicoterapia e o aconselhamento espiritual têm algumas características comuns: ambos são... more RESUMO-A psicoterapia e o aconselhamento espiritual têm algumas características comuns: ambos são relações nascidas de um pedido de ajuda e seu escopo se refere ao crescimento gradual da pessoa. Porém muitas são também as diferenças, evidentes quando a referência é a psicoterapia psicanalítica. Esta é uma relação funcional e temporária, livre e assimétrica; prevê um setting preciso e a observância rigorosa das regras de abstinência e de neutralidade. Essas características estão apenas parcialmente presentes na direção espiritual que, além disso, difere também pela fi nalidade (salvação vs. bem-estar psíquico) e pelos meios (diálogo consciente vs. interpretação dos desejos inconscientes). A interação entre as duas modalidades de ajuda (por exemplo, a psicoterapia desenvolvida por um profi ssional religioso) oferece algumas possibilidades de integração, mas também muitos riscos de confusão e de sobreposição de papéis.
RICERCHE DI PSICOLOGIA, Aug 1, 2015
Di fronte alla religione la psicoanalisi e, gia per Freud, "uno strumento imparziale", ... more Di fronte alla religione la psicoanalisi e, gia per Freud, "uno strumento imparziale", di cui anche i credenti possono servirsi "per avvalorare in pieno il significato affettivo della dottrina religiosa". Secondo Lou Andreas Salome lo sviluppo dell’essere umano muove dal narcisismo originario, esperienza prototipica di fusione con il tutto e l’individuo per tutta la vita tenderebbe nostalgicamente a ricostituire quello stato di benessere attraverso esperienze pregnanti, quali l’amore, l’arte e la religione. In questo percorso asintotico il credente "creativo" si distanzia dal "sedentario" in quanto pone in essere la sua personale ri-formulazione di Dio. Seguendo Winnicott, possiamo considerare la religiosita un fenomeno transizionale illusorio che, se si libera dai residui dell’onnipotenza infantile, apre al riconoscimento potenziale dell’alterita e a quell’umanissimo e sano "bisogno di credere" che sostanzia anche l’adesione religiosa. Come il bambino "crea" la madre che "trova", cosi il credente riassume e riformula con pienezza di senso personale il Dio che gli e annunciato nella comunita di riferimento. Se la fede del credente "creativo" di Salome comprende il dubbio euristico e Winnicott sostiene che, in definitiva, la valenza psicologica delle fede consiste proprio nel fatto stesso di credere in qualcosa, credenti e psicologi sono orientati alla consapevolezza della metaforicita sempre insatura del discorso religioso e, per conseguenza, anche al riconoscimento del pluralismo religioso.
RICERCHE DI PSICOLOGIA, Aug 1, 2015
Starting from Rizzuto’s innovative model, the paper aims to open the debate on some issues concer... more Starting from Rizzuto’s innovative model, the paper aims to open the debate on some issues concerning processes and outcomes (either mentally healthy or psychopatological) of the pathway leading from a psychic representation to the formation of a God concept and a personal attitude towards God, and their possible transformation along the life cycle. The question inherent to a typology (and predictability) of such paths seems to have to deal with a in-dividual’s clinical the development of an ego-syntonic religious attitude, il-lusion, disillusion, disappointment and delusion - invariably mingled and revolving around the pleasure principle -reality principle axis - are always to be found.
Psicologia della Religione e-journal / Psychology of Religion e-Journal, Dec 30, 2014
The author stresses that several recent contributions from psychoanalysts of different post-Freud... more The author stresses that several recent contributions from psychoanalysts of different post-Freudian schools have shifted their focus of interest from the origins of religion as a historical and cultural phenomenon, to personal developmental paths toward religion as it can be observed in the case-history of individuals. The first benefit of this change is that all arguments about the truth value of religious beliefs can be avoided. To achieve this aim, the author, like many others, adopts the notion of the “illusory transitional phenomenon” introduced by Donald W. Winnicott. While the importance of this concept is pointed out here, some problems that it entails are also analyzed. Another recent trend involves the interaction of psychoanalysis with the neurosciences, cultural psychology, and attachment theory. Examples are presented and critically appraised as to their potential for understanding religion in individuals. Finally the author criticizes the wording “psychoanalysis of religion”, delineating his position on the truth inherent to religion in the light of psychoanalysis.
Psicologia Usp, 2004
Este trabalho acompanha a história e evolução do modelo da ilusã o aplicado à vivência religiosa,... more Este trabalho acompanha a história e evolução do modelo da ilusã o aplicado à vivência religiosa, a partir das concepções de Freud, Pfister, teóricos das relações objetais, Winnicott, Vergote e Rizzuto, delineando as perspectivas abertas por essas contribuições teóricas, bem como seus limites. Descritores: Psicanálise. Religião. Psicanálise e religião. Na realidade, a psicanálise constitui um método de pesquisa, um instrumento imparcial (...) Se a aplicação do método psicanalítico torna possível encontrar um novo argumento contra as verdades da religião, tant pis para a religião, mas os defensores desta, como o mesmo direito, poderão fazer uso da psicanálise para dar valor integral à significação emocional das doutrinas religiosas. (Freud, 1927/1987, p. 45)
Vergote, A: Segatti, E; Aletti, M; Garelli, F; Introvigne, M; Barbarossa, M; Fontana Sartorio, M;... more Vergote, A: Segatti, E; Aletti, M; Garelli, F; Introvigne, M; Barbarossa, M; Fontana Sartorio, M; Frasconi, L; Sorge, G; Diana, M; Uccelli, A; Russova, A; Bignamini, L; Pavesi, E; Gualdoni, F; Aime, O; Zoccatelli, P; Di Marzio, R; Menegotto, A; Trapletti, G; Pavese, A; Morerio, P; Dolcini, S; Pedretti, M; Maiullari, F; Brustia, P; Ramella Benna, S; Falco, G; Lichino, M; Foresti, G; Pasqua, M; Ambrosi, P; Foresti, G; Pasqua, M.; Carvalho de Moraes, C; Gianone, E; Pugnetti, C; Capello, C; Gandiani, C; Delle Fave, A; Bassi, M; Arescaldino, G. L; Abba, C; Longobardi, C; Magro, T
Religiosity, fundamentalism and adult attachment: an empirical approach Over the last few years m... more Religiosity, fundamentalism and adult attachment: an empirical approach Over the last few years many acts of violence, abuses of power, and mutual intolerance between the western world and the eastern Islamic world have been witnessed. The mass media tend to speak of “Islamic fundamentalism” and to forget that fundamentalism is also present in the Christian world. The background hypothesis is that fundamentalism (or extremism) is a general psychological dimension that best realizes itself in its religious application. Attention has been focused on religious fundamentalism in the Italian world and on variables that could be connected to it, above all by attempting to translate and/or devise instruments to detect it. The aim of this specific investigation is the translation, adaptation, and possible standardization in Italy of instruments for the study of religious fundamentalism and religiosity. A second purpose is to study the relationships between the variables measured by these instruments and political orientation, attachment styles and personality features, variables that all are somehow connected to religious fundamentalism.
Archive for the Psychology of Religion, 2005
The hermeneutical model of illusion, just as that of projection, has always been part of the psyc... more The hermeneutical model of illusion, just as that of projection, has always been part of the psychoanalytic views of religion. The author presents a brief critical summary on this subject, and underlines that in relational psychoanalysis, the concept of illusion refers not to religion as such, but to the subjective experiences of desire and relatedness, that is, the source of the desire for God in man. Because of personal conflicts and their outcome, besides illusions one encounters also in such experiences, disillusion, disappointment, and even delusion. The author, while challenging the views of many scholars taking part in this debate: a) maintains that psychoanalytic interpretation is not concerned with the question of religious truth but with the formation and transformation of the process of believing; b) calls for special attention to the fact when speaking of religious representation, the focus is on the process rather than on the objects represented; c) raises his criticism...
International Journal for the Psychology of Religion, 1992
... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology a... more ... The course director, Professor Pier Giovanni Grasso, was interested in both the psy-chology and sociology of religion, and his publications had been as con-cerned with the theory and epistemology of religion (Grasso, 1958, 1963) as with empirical ... De Sanctis, S. (1924). ...