The proposed study investigates the subjective experience and meaning of Involuntary Dislocation (ID) and its impact on couple relationships. This research is innovative in so far as (a) it investigates families and couples relationships and not individuals, (b) it examines the ID phenomena from a unique combination of perspectives that includes psychoanalytic as well as wider psychosocial dimensions, (c) it focuses not only on the negative effects of ID but also includes Retained Strengths (Resilience) as well as acquired new strengths (Adversity-Activated Development (AAD)), (d) it examines an unusual and unique example and specimen of ID, i.e. the Bulgarian Turks who were moved from one type of home (Bulgaria, the land of their ancestors) to another type of home (Turkey, the land of their cultural, religious, linguistic and ethnic origins). The theoretical framework of this research is informed by a unique combination of psychoanalytic theory and practice, psychosocial perspectives and Papadopoulos' Adversity Grid. Overall, the study explores (a) what actual negative effects did Involuntary Dislocation have on the research participants and their relationship as a couple, and what conditions contributed to the development of these effects, (b) what actual positive effects did Involuntary Dislocation have on the research participants and their couple relationship, and what conditions contributed to the development of these effects, and finally, (c) what positive strengths, behaviours, characteristics, relationships' qualities that existed before the onset of Involuntary Dislocation have been retained, despite the research participants' exposure to the adversity of ID. To explore these complex and intertwined effects, five couples were recruited from among the members of the Balkan Turks Association in Turkey. The research participants were chosen from among those who had been forced to leave Bulgaria in 1989, after the pervasive assimilation campaign. These couples were interviewed using a semi-structured questionnaire based on the researcher’s expertise in the Adult Attachment Interview (AAI). The interviews were analyzed using the method of qualitative thematic analysis that uniquely combines the above-mentioned three perspectives. The concluding discussion provides an in - depth analysis of the specific patterns and mechanisms that couples employ to experience and process adversity as a consequence of Involuntary Dislocation. Involuntary dislocation and couple relationships constitute both a highly complex and multi-layered phenomenon. Results indicated that the Retained Strengths of the couples helped to overcome some of the negative effects derived from ID. These strengths included being hardworking, maintaining a stance of patience, and holding onto community values such as religious affiliation, solidarity, protection of those in need, honesty, and cultivating positive social networks. However , emotional difficulties were only partly compensated for by adversity activated developments such as improved self confidence, pride, gaining freedom and peace, accessing better jobs, being exposed to broader culture and feeling s of hope. Overall, these helped the couples succeed in being functional and balancing their expectations and aspirations for the future. By perceiving the outside world as dangerous, they keep the couple relationship as a shelter and avoid conflicts by not sharing negative feelings. This works unfortunately against the development of internal space, limiting the capacity of the couple for psychological containment.

Jung developed various psychological concepts (for example, the 'archetypes') in an attempt to explain the special modalities of relationship between the noumenal (unconscious) realities, or between the noumenal (unconscious) and phenomenal (conscious) realities. However, in so doing, he left any coherent structural relationships between these concepts ambiguous. In this dissertation, therefore, I will attempt to shape the innate structural relationships of these concepts into a more philosophically-oriented, psycho-cosmological scheme. I will first devote my attention to two cosmogonic principles, the 'pleroma' and 'Abraxas', which occur in Jung's VII Sermones ad Mortuos. Then, after examining the structural similarities between these cosmogonic principles of Jung and the concepts articulated in the philosophical systems of pagan and Christian Neoplatonic thinkers, I will propose the possibility of an organic link between the two cosmogonic principles and the other psychological concepts in the main body of Jung's works, together with their formation into a complete psycho-cosmological scheme akin to the philosophical systems of the Neoplatonists. Secondly, I will give an exposition and analysis of the overall concepts of Jung, based on his own writings, on the interpretations placed on them by Jungian scholars such as von Franz, and on my own interpretations of Jung's concepts. Finally, I will examine in greater detail the philosophical system developed by Proclus, and, after comparing his concepts with the parallel but fragmentary concepts of Jung (fragmentary since they lack any clear structural interrelationships), I will conclude that Proclus' highly systematic philosophical system provides an ideal model, or philosophical schematisation, for the psychological concepts of Jung.

Ao ingressar no trabalho em um hospital universitário, através de um concurso público, experimentei o quão necessária, mas também o quão problemática, é toda nomeação. Porque acredito na necessidade de participação e nas possibilidades de invenção na gestão pública e na clínica psicanalítica, reconstituíram-se perguntas sobre quais aproximações são possíveis entre estes campos. Como a escuta clínica instrumentaliza para o trabalho na instituição? O encontro com a psicanálise, a literatura e os estudos utópicos, enquanto ferramentas ópticas, possibilitou a problematização das inquietações sentidas, produzindo uma experiência compartilhável. A leitura de Thomas Bernhard foi importante re-curso de pesquisa, operando um giro no discurso: da vivência do hospital como um não lugar (u-topos) à um lugar que condensa muitos lugares da cultura (heterotopia). Neste percurso pode-se perceber como a psicanálise e a literatura podem contribuir no campo das instituições. Ao se inscreverem como uma possibilidade de leitura dos discursos correntes, como uma ética (pautada na escuta de singularidades), permitem a análise das relações, das histórias construídas, dos silêncios e repetições, bem como da implicação de cada um na sustentação destas. / When I started to work at a university hospital, through a public tender, I have experienced how necessary, and how problematic, it is any nomination. Since I believe in the need for participating and in the possibilities of invention in the public administration and in the psychoanalytic clinic, questions were reconstructed on which approaches are possible between these fields. How the clinical listening does provide the tools to work in the institution? The encounter with psychoanalysis, literature and utopian studies, while optical tools, allowed the questioning of felt concerns, producing a shareable experience. Reading Thomas Bernhard was an important re-search, operating a twist in the speech: from experiencing the hospital as a non-place (u-topos) to a place that condenses many places of culture (heterotopia). In this course, one can see how psychoanalysis and literature can contribute in the field of institutions. When registering as a possibility for reading the current discourse, as an ethic (based on listening of singularities), allow the analysis of the relationship, the stories built, the silences and repetitions, as well as the implication of each one in order to support it.

Made available in DSpace on 2014-06-11T19:23:09Z (GMT). No. of bitstreams: 0 Previous issue date: 2001-03Bitstream added on 2014-06-13T20:50:04Z : No. of bitstreams: 1 pavan_ja_me_mar.pdf: 1143741 bytes, checksum: 64b2c3f143fd133d9bd16ef15c7afa66 (MD5) / O método psicanalítico é abordado desde sua criação e desenvolvimento por Sigmund Freud, até as posteriores contribuições de seus seguidores filiados às idéias de Melanie Klein, especialmente Wilfried Bion. Procedeu-se então ao estudo semiótico da prática psicanalítica, com atenção ao método empregado na mesma, particularmente em seus aspectos de observação e investigação. Para alcançar esse objetivo, preliminarmente foram expostas as concepções de Charles Sanders Peirce sobre ciências e Semiótica. Para melhor representar o objeto de estudo foi construído um diagrama tomando ao acaso uma sessão de análise, procedendo-se ao estudo da semiose que ocorreu no processo. A aplicação desse procedimento a um universo mais diversificado e maior número de casos poderá tornar mais operativo e confiável a aproximação entre a Semiótica e a Psicanálise, para através da interdisciplinaridade promover-se um enriquecimento mútuo. / In this dissertation we discuss the psychoanalytic method, from its creation by Sigmund Freud to later developments due to associates of Melaine Klein, in particular Wilfried Bion. We focus on the semiotic study of psychoanalytic practice, with particular attention given to the questions of observation and investigation. As a preliminary to this objective we expound the ideas of Charles Sanders Peirce concerning the sciences and semiotics. In order to better represent the object of study, we have constructed a diagram of a randomly chosen psychoanalytic session in order to study the semiose which occurs there. Applying this procedure to a larger and more varied collection of cases may make the approximation between psychoanalysis and semiotics more reliable, and help to produce a mutual enrichment through an interdisciplinary approach.

Esta pesquisa versa sobre a temática do religioso, mais especificamente do fenômeno do numinoso que foi proposto e descrito pelo teólogo Rudolf Otto. A partir de um referencial psicanalítico, em especial da Teoria da Sedução Generalizada, procurou-se ampliar a compreensão desta vivência que se caracteriza, segundo Otto, pelo mysterium tremendum et fascinans – o divino que se mostra enigmático e, ao mesmo tempo, angustiante e sedutor. Partiu-se da explicitação do desamparo físico e existencial, já que estes são considerados causas da construção da religião pelo humano, segundo Freud. É ao analisar a passividade/desamparo da criança frente ao adulto que se constata a presença da sexualidade inconsciente deste. O resultado desta interação, que é desigual, é a vivência traumática e o recalcamento originário. A criança passiva frente ao excesso implantado pelo adulto consegue metabolizar apenas parte desta sexualidade, sendo que o resto torna-se o recalcado originário. Propôs-se que, na vivência do numinoso, é este resto que retorna transbordando no eu. A percepção do enigmático (mysterium) do numinoso foi, desta forma, considerado como sendo de ordem sexual, esta alteridade interna não metabolizada que demanda ligação ao eu. Assim, a vivência da angústia numinosa estaria relacionada ao retorno das mensagens enigmáticas que não puderam ser integradas ao eu. Já na vivência do fascínio numinoso estaria em jogo justamente um primeiro movimento na tentativa de traduzir e elaborar estas mensagens.

Esta pesquisa versa sobre a temática do religioso, mais especificamente do fenômeno do numinoso que foi proposto e descrito pelo teólogo Rudolf Otto. A partir de um referencial psicanalítico, em especial da Teoria da Sedução Generalizada, procurou-se ampliar a compreensão desta vivência que se caracteriza, segundo Otto, pelo mysterium tremendum et fascinans – o divino que se mostra enigmático e, ao mesmo tempo, angustiante e sedutor. Partiu-se da explicitação do desamparo físico e existencial, já que estes são considerados causas da construção da religião pelo humano, segundo Freud. É ao analisar a passividade/desamparo da criança frente ao adulto que se constata a presença da sexualidade inconsciente deste. O resultado desta interação, que é desigual, é a vivência traumática e o recalcamento originário. A criança passiva frente ao excesso implantado pelo adulto consegue metabolizar apenas parte desta sexualidade, sendo que o resto torna-se o recalcado originário. Propôs-se que, na vivência do numinoso, é este resto que retorna transbordando no eu. A percepção do enigmático (mysterium) do numinoso foi, desta forma, considerado como sendo de ordem sexual, esta alteridade interna não metabolizada que demanda ligação ao eu. Assim, a vivência da angústia numinosa estaria relacionada ao retorno das mensagens enigmáticas que não puderam ser integradas ao eu. Já na vivência do fascínio numinoso estaria em jogo justamente um primeiro movimento na tentativa de traduzir e elaborar estas mensagens.

Ao ingressar no trabalho em um hospital universitário, através de um concurso público, experimentei o quão necessária, mas também o quão problemática, é toda nomeação. Porque acredito na necessidade de participação e nas possibilidades de invenção na gestão pública e na clínica psicanalítica, reconstituíram-se perguntas sobre quais aproximações são possíveis entre estes campos. Como a escuta clínica instrumentaliza para o trabalho na instituição? O encontro com a psicanálise, a literatura e os estudos utópicos, enquanto ferramentas ópticas, possibilitou a problematização das inquietações sentidas, produzindo uma experiência compartilhável. A leitura de Thomas Bernhard foi importante re-curso de pesquisa, operando um giro no discurso: da vivência do hospital como um não lugar (u-topos) à um lugar que condensa muitos lugares da cultura (heterotopia). Neste percurso pode-se perceber como a psicanálise e a literatura podem contribuir no campo das instituições. Ao se inscreverem como uma possibilidade de leitura dos discursos correntes, como uma ética (pautada na escuta de singularidades), permitem a análise das relações, das histórias construídas, dos silêncios e repetições, bem como da implicação de cada um na sustentação destas. / When I started to work at a university hospital, through a public tender, I have experienced how necessary, and how problematic, it is any nomination. Since I believe in the need for participating and in the possibilities of invention in the public administration and in the psychoanalytic clinic, questions were reconstructed on which approaches are possible between these fields. How the clinical listening does provide the tools to work in the institution? The encounter with psychoanalysis, literature and utopian studies, while optical tools, allowed the questioning of felt concerns, producing a shareable experience. Reading Thomas Bernhard was an important re-search, operating a twist in the speech: from experiencing the hospital as a non-place (u-topos) to a place that condenses many places of culture (heterotopia). In this course, one can see how psychoanalysis and literature can contribute in the field of institutions. When registering as a possibility for reading the current discourse, as an ethic (based on listening of singularities), allow the analysis of the relationship, the stories built, the silences and repetitions, as well as the implication of each one in order to support it.

Although there is a resurgence of interest in the self, few studies focus on researching the self-in-context. This study fills the void of such omissions by studying how the self reconstitutes itself in relation to context, or discourse. The study begins with the development of a model of the self that is contextual, evolving, multiple and discursive. Consistent with this perspective of the self, a feminist social constructionist methodology was developed. Such a methodology was developed and implemented in order to more fully understand how (a) discourses are interpreted by individuals and groups of people, (b) people author their lives in relation to certain discourses, and (c) identities, or subjectivities are claimed. The study focuses on language—metaphors, rules, norms, and discursive practices. Concepts such as position, scripts, discourse, subjectivity, and discursive practices were used to understand discourse and reconstituting self. There are three components to this study including (a) a personal narrative of one woman's recovery, (b) an analysis of dominant discourses surrounding the discourse of recovery, and (c) a narrative of the research process including the discursive relationships of the researcher. By focusing on these various layers of experience, the interrelationships between self and discourse are highlighted. The form of the study is narrative as it weaves the participant’s story of recovery with the researcher's relationships to the discourses she has claimed. It is also metaphorical in that it highlights metaphors embedded within various treatment discourses. Through such metaphors, voice, ambivalence, and agency are examined as they relate to the shared experiences of both the participant and the researcher. The study concludes by highlighting difficulties when studying discourse, when constituting oneself within discourse, and when scripting oneself into a particular subjectivity. / Graduate

How does experience become a psychoanalytic idea? The case of Ferenczi may provide an answer. Ferenczi played an important and yet controversial role in the development of psychoanalysis. Most of the past Ferenczi studies are either about Ferenczi’s psychoanalytic ideas or life. The former usually point towards Ferenczi’s foresight and creativity in advancing the psychoanalytic movement. The latter, focus more on his relationship with Freud, especially his suffering and wounds, see him more as a victim. These two streams of research, however, rarely cross over one another. This thesis, a psycho-biographical one, provides this missing perspective. Ferenczi is noted for his introjective character, as Borgogno (2011) names him the ‘introjective psychoanalyst’. Amongst Ferenczi’s ideas, Introjection is chosen for this study because the phenomenon behind this concept may be prevalent in his relationship with Freud. This relationship is for him to gestate his ideas, not just intellectually but experientially, i.e., psychoanalytically. Given Ferenczi’s merging life with psychoanalysis, it is hypothesized that as and before Ferenczi writes about Introjection, he has been living it in this relationship. I search for evidence for this hypothesis by meticulous mapping of the connection between this relationship and Ferenczi’s writings, using historical documents, notably correspondence, and published papers, available. In this historiographic and conceptual study, I strive for a more historically informed position between denigration and idealization in the restoration of Ferenczi and his idea. It is important, given the controversial nature of his character and ideas. This study would throw light on Ferenczi’s inner and relational world and their connection to introjection. It is concluded that the hypothesis is supported. Although Ferenczi pays a price, his idea evolves and lives on. This thesis contributes to an understanding of the making of an idea and advancement of knowledge in the history of psychoanalysis.

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