Soldering Abyss: The Intersubjective Roots of the Sense of the Void. Rereading Clinical Case Reported by Winnicott (original) (raw)

In this article, the author proposes rereading Winnicott’s clinical case concerning a woman whose sense of loss became a way of integrating her self experience by obliterating her tie to the object and attaching herself to a void. The author extends Winnicott’s ideas on this phenomenon by proposing an intersubjective view of the origins of the obliteration of the object and the roots of the sense of the void in the psyche. Sometimes, a mother, to psychologically survive, must neglect her child. A child unconsciously surrenders to his/her mother’s need to neglect him by obliterating his love for her. Therefore, the obliteration and the void are cocreated states in which the child participates. He abandons his love for her, emptying himself, and perpetuates the emptiness in order not to put a demand in an effort to care for his mother’s psychological safety. These intersubjective dynamics are clinically discussed in the psychoanalytic psychotherapy of a young woman who was unable to grieve.

Psychoanalytic Perspectives The Bereaved Survivor: Trauma Survivors and Blank Mourning

The paper focuses on a certain category of complex mourning which is entitled "blank mourning": a mode of mourning unique to bereaved parents who themselves, or whose families, are Holocaust survivors. In "blank mourning," the experience of mourning includes a mixture of dimensions of sacrificer and sacrificed, victim and victimizer. This mixture turns the object of mourning into an ambivalent one, and as a result, its representation becomes impossible. Instead, sensory adhesion to the concrete object replaces the ability to produce a rich inner representation of this object. This is reflected in a hollow and artificial use of pseudo-symbolic structures of language, in recourse to clichés, and in the clinging to rituals of mourning which, like clichés, do not mediate between the mourner and the lost object but rather hold it in a compulsive grip that separates the mourner and the pain of loss.

Psychoanalysis, Self and Context SILENCING OF SADNESS: FINDING THE STORY IN THE BODY

The silencing of sadness, embedded in our cultural zeitgeist, is often linked to a radical form of dissociation that bypasses the lived body: “It is through my body that I understand other people” (Merleau-Ponty, 1945/1962, p. 295). Sadly, radical dissociation separates us from the knowledge our bodies contain and the stories that are yet to be heard and told. This work continues my journey into the exploration of bodily emotion by extending my earlier formulation of a primordial sense of being that suggests a felt-sense of authenticity I have called core affective experience (2011) with a consideration of ending the silencing of sadness. Explored here is the importance of bringing embodied experience into the rela- tional process using (a) an emotional phenomenological framework for investigating the lived body; and (b) an extralinguistic affective form of mutual influence in preparing the way for imbuing bodily emotion with linguistic experience. A specific focus concerns transmuting problems associated with “having a body” (depicted as the objectified body) into problems associated with “being a body” (viewed as the lived body). This process renders the silencing of sadness a perceptible phenomenon in the treatment of those suffering from radical dissociation. Keywords: bodily emotion; lived experience; Merleau-Ponty; emotional phenomenology; extralinguistic interaffectivity

The Bereaved Survivor: Trauma Survivors and Blank Mourning

Psychoanalytic Perspectives

The paper focuses on a certain category of complex mourning which is entitled "blank mourning": a mode of mourning unique to bereaved parents who themselves, or whose families, are Holocaust survivors. In "blank mourning," the experience of mourning includes a mixture of dimensions of sacrificer and sacrificed, victim and victimizer. This mixture turns the object of mourning into an ambivalent one, and as a result, its representation becomes impossible. Instead, sensory adhesion to the concrete object replaces the ability to produce a rich inner representation of this object. This is reflected in a hollow and artificial use of pseudo-symbolic structures of language, in recourse to clichés, and in the clinging to rituals of mourning which, like clichés, do not mediate between the mourner and the lost object but rather hold it in a compulsive grip that separates the mourner and the pain of loss.

Bereavement and the meaning of profound feelings of emptiness

Time and Body: Phenomenological and Psychopathological Approaches, 2020

In this chapter, I investigate the meaning of profound feelings of emptiness following the bereavement of an intimate other. Contrary to a standard Freudian account, stating that such feelings of emptiness are exclusively emanating from an experience of a vacancy or absence in the world, I argue that they equally express a particular kind of emptiness of the embodied self.

The Space of the Lacerated Subject: Architecture And Abjectiion

2019

In Powers of Horror (1980),1 the psychoanalyst Julia Kristeva presented the first explicit, elaborated theory of ‘abjection,’ which she defines as the casting off of that which is not of one’s “clean and proper”2 self. According to Kristeva, abjection is a demarcating impulse which establishes the basis of all object relations, and is operative in the Lacanian narrative of subject formation in early childhood via object differentiation. (I am a subject: me. That is an object: not me.) Abjection continues to operate post-Oedipally to prevent the dissolution of the subject by repressing identification with that which is other, and particularly that which is only tenuously other: the abject. Though Kristeva’s theory is braided into problematic Freudian premises, this essay will argue that abjection remains operative independent of the Oedipal model.

Transforming Mourning A new Psychoanalytic Perspective on the Bereavement Process

Death and Endings. Psychoanalyst’s Reflections on Finality, Transformations and New Beginnings, B.Willock, L.C.Bohm, and r. Curtis., eds. 2007, Routledge Press) pp 21-41.. , 2003

Death will no longer be denied; we are forced to believe it. People really die; and no longer one by one, but many, often tens of thousands in a single day. And death is no longer a chance event.

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