By Sigmund Freud
In what continues to be one among his so much seminal papers, Freud considers the incompatibility of civilisation and person happiness, and the tensions among the claims of society and the person. we know that dwelling in civilised teams capacity sacrificing a level of non-public curiosity, yet couldn't you argue that it in reality creates the stipulations for our happiness? Freud explores the arguments and counter-arguments surrounding this proposition, targeting what he perceives to be one in every of society's maximum risks; 'civilised' sexual morality. in any case, doesn't repression of sexuality deeply impact humans and compromise their possibilities of happiness?
Translated by means of David McLintock.
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Extra resources for Civilization and Its Discontents
The proposal of listening from the patient’s perspective then found a fervent advocate in Schwaber. In contributions spanning three decades (Schwaber, 1981, 1983, 1995, 1998, 2005, 2007), she has championed the cause of empathic listening. Taking the monumental shift, in early psychoanalysis from seduction theory to fantasy-based neurosogenesis as her starting point, Schwaber laments that the listening perspective of many analysts has not undergone a corresponding change. They do not 12 P S Y C H OA N A LY T I C L I S T E N I N G seem to heed Freud’s (1917) declaration that “in the world of neuroses, it is psychical reality which is the decisive kind” (p.
As a result, the intersubjective listening has a threefold theoretical foundation: (i) clinical work as embedded in the dynamic interplay between two selves, (ii) all the analytic material (including transference and countertransference) is co-constructed, and (iii) analytic listening is a shared process. A challenge to the positivist scientific orientation of “classical” analysis, the intersubjective paradigm proposes that no mental phenomena can be properly understood if approached as entities existing solipsistically within the patient’s mind.
However, there might be a benign type of “blank silence” also. Indeed, it was in this latter sense that Van der Heide first proposed the term. He regarded it as representing a blissful merger of the self and object, also seen in close proximity to sleep. Such silence usually occurs in response to a concise and correct transference interpretation. The patient falls into a silence of many minutes or lasting for the remainder of the session. His position on the couch is relaxed, often the habitual one of sleep; there is no sign of motor activity, speech has vanished and is not attempted.