D. W. Winnicott

Created in 1957, the well-known English children's book character Paddington Bear is the product of a dizzying number of displacements. Author Michael Bond (1926-2017) was inspired to make Paddington an undocumented migrant by World War II and Cold War mass evacuations in Europe, but he transposed Paddington's origins to the troped space of "Darkest Africa" only to relocate them to "Darkest Peru." Fleeing earthquake for England, Bond's ursine protagonist assumes the name of the London train station where he is "found." The story's literary and film critics have challenged its elevation to universality, arguing that it extends colonial discourse and idealizes Paddington as a nonthreatening, assimilated migrant. This article complicates those claims by tracing the character's emergence as an icon of migrant justice movements in the United Kingdom and Europe, turning to object relations psychoanalysis to examine Paddington's complex affective pull. Drawing on archival work in Bond's papers and interviews with his contacts, including migrant justice activists, I contend that although Paddington's literary construction reflects imperial imaginaries, his reception also attests to the transformative, solidaristic, and creative uses of cultural objects.

Bonjour à toutes et à tous. Je vous propose aujourd'hui de relire avec vous l'article de Donald Winnicott, « La crainte de l'effondrement ». Il se trouve qu'au moment où la proposition m'a été faite d'intervenir pour évoquer un texte majeur de la psychanalyse, c'est immédiatement celui-ci qui m'est venu à l'esprit. Or cela, pour commencer, n'a pas manqué de m'étonner, puisque habituellement je me réfère tout aussi volontiers, dans ma pratique comme dans ma théorie, à d'autres textes. Autres textes dont, de surcroît, je constate davantage qu'avec celui-ci l'efficacité thérapeutique : de ceux-là mes patients s'emparent parce que la parole de l'auteur leur est spontanément accessible, et parce qu'ils ont la possibilité d'en fabriquer immédiatement quelque chose qui fasse sens pour eux. Ce n'est pas exactement le cas de cet article, dont la langue n'est pas si simple ; et dont les effets d'opacité, au delà de la difficulté technique de certains des concepts évoqués, tiennent peut-être aussi au fait que c'est un texte hanté. Cette hantise, c'est celle d'une patiente suicidée dont Winnicott nous parle à mi-parcours, et dont la mort, dans un texte qui jusque là demeurait relativement arrimé à une certaine doxa du discours analytique, fait effraction -mais une effraction douce, venue se murmurer entre parenthèses : « elle s'est, dit Winnicott, effectivement suicidée ». Or cette patiente qui s'est effectivement suici 1 dée lui adresse une demande déchirante, à travers les seuls mots qu'il nous en rapportera : « Tout ce que je vous demande est de m'aider à me suicider pour la vraie raison et non pour la fausse . » C'est 2 cette patiente dont la mort colore toute la suite du texte, et qui, de façon rétrospective, l'éclaire et l'ombrage simultanément. C'est elle également qui amène Winnicott à affirmer, en contrepoint des concepts qu'il forge en majesté : « Je n'[…] ai pas réussi et elle s'est tuée en désespérant de trouver la solution . » Winnicott endosse donc pleinement la responsabilité du drame, par ailleurs le plus 3 souvent tabou, qui guette tout psychanalyste dans l'exercice de sa fonction, à savoir le suicide de D.W Winnicott, « La crainte de l'effondrement », in La crainte de l'effondrement et autres situations cliniques, Paris, 1 Gallimard, 1989 (non daté), p. 213. Ibidem.

Cet article introduit quatre textes de D.W. Winnicott restés jusqu’alors inédits en français : « Jeu dans la situation analytique » (1954), « Le destin de l’objet transitionnel » (1959), « Notes sur le jeu » (non daté) et, enfin, « Le jeu du squiggle » (1964-1968). Après une présentation de la démarche qui a mené à la traduction, chaque texte est brièvement présenté avec une mise en contexte de leur émergence au regard de l’oeuvre de Winnicott.

Summary
This article introduces four texts written by D.W. Winnicott unpublished until now in French: “Play in the analytic situation” (1954), “The Fate of the transitional object” (1959), “Notes on play” (undated) and finally, “the squiggle game” (1964-1968). After a presentation of the process that led to the translation, each text is briefly presented in order to set the context of their emergence in relation to Winnicott’s work.

Hello everyone. I propose today to reread with you Donald Winnicott's article, "Fear of Breakdown". It so happens that when I was offered to speak about a major psychoanalytical text, it was this one that immediately came to my mind. At first, however, this did not fail to surprise me, since I usually refer just as willingly, in my practice and in my theory, to other texts. Those other texts, indeed, seem to have better therapeutic effects; my patients find them spontaneously accessible, making something of them that is immediately meaningful. This is not exactly the case with Winnicott's article: this one is not so simple, and sometimes even quite opaque, not only because of the technical difficulty of some of the concepts mentioned but also, perhaps, because it feels haunted. Haunted by whom? By a patient who only appears half-way through, and whose suicide, in a text that until then had remained relatively tied to a certain tradition of analytical discourse, breaks in. Yet this break-in is rather gentle, almost whispered in between brackets: "[she] did kill herself" , 1 Winnicott simply states. But before she kills herself, she has the time to share with him those heartbreaking words -the only ones that we will hear from her: "All I ask you to do is to help me to commit suicide for the right reason instead of for the wrong reason." 2 From then on, the death of this woman colors all the rest of the text, and, in retrospect, both illuminates and shades it simultaneously. And it is also this death which leads Winnicott to assert, with a modesty that contrasts strongly with how brilliantly he forges his concepts: "I did not succeed and she killed herself in despair of finding the solution." Winnicott thus bears full responsibi 3 lity for this tragedy, breaking at the same time one of the main taboos of our profession -namely the suicide of a patient. By doing so, he bluntly reminds us of the existence of this risk and holds himself before us in utter powerlessness. Hence, perhaps, the need for me to return to this article, in order to solve, why not, the mystery of this death, and also to better understand, in a kind of posthumous solidarity, the courageous stance taken by Winnicott: that of an analyst who risks himself with the same degree of vulnerabili-D.W Winnicott, "Fear of Breakdown", in The International Review of Psychoanalysis (1974): 106.

In his review of Memories Dreams Reflections, Winnicott diagnosed Jung as suffering from a psychic split, and characterized the content and the structure of analytical psychology as primarily moulded and conditioned by Jung's own defensive quest for a 'self that he could call his own'. This pathologizing analysis continues to be endorsed by contemporary Jungian writers. In this paper I attempt to show that Winnicott's critique is fundamentally misguided because it derives from a psychoanalytic model of the psyche, a model that regards all dissociation as necessarily pathological. I argue that Jung's understanding of the psyche differs radically from this model, and further, that it conforms by and large to the kind of dissociative model that we find in the writings of Frederic Myers, William James and Theodor Flournoy. I conclude that a fruitful relationship between psychoanalysis and analytical psychology must depend upon an awareness of these important differences between the two psychic models.

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

Ci si può affidare alla psicoanalisi nel trattamento e nella comprensione della Disforia di Genere? L’articolo esplora diverse teorie psicoanalitiche sull’identità sessuale, sull’Identità di Genere e sul transessualismo, nel tenta- tivo di creare un dialogo tra passato e presente. Si definiscono prima alcuni presupposti: la bisessualità psichica in Freud e Winnicott e gli archetipi sessuali in Jung. Successivamente, da Stoller in poi, si traccia il percorso del pensiero psi- coanalitico nell’incontro con i pazienti transgender, dando voce a un vivace dibattito che oppone concezioni psicodinamiche e metapsicologiche su temi come corpo, ambiente e fantasie inconsce, alla base di interpretazioni patologiche o, al contrario, gender-affirmative.

Is psychoanalysis reliable for the treatment and understanding of gender dysphoria? The article explores different psychoanalytic theories about sexual and gender identity and transsexualism to create a dialogue between past and present. The authors first describe the ground concepts: psychic bisexuality in Freud and Winnicott, and the archetypes Anima and Animus in Jung. Then, from Stoller onwards, they review the psychoanalytic voices that accounted for trans* patients. These theoretical and clinical contributions have fuelled a debate still present in psychoanalysis, in which contrasting concepts of body, environ- ment and fantasy, shape opposing pathological versus gender-affirming interpretations.

This article considers a relational perspective regarding the intergenerational transmission of the trauma of violence. The psychoanalytic literature suggests that parents often transmit the trauma of violence to their children in the form of projected nameless dread and unmentalized states that interfere with the children's emotional needs and support. The offspring absorbs the trauma, which manifests itself in the form of disorganized attachment and in turn leads to the development of a predisposition toward cocoon-like dissociative states. This study considers two clinical cases that examine the interpersonal dynamics of dissociative processes. The therapist's reverie about his ancestors' survival of depersonalizing violence and Winnicott's concept of the survival and the use of the object help the therapist find his or her identity and gain the relational freedom needed to overcome the dissociative state, thereby becoming an alive subject who is able to help the child patient.

What is amazing is that the unfolding of our felt sense of ongoing continuity of Being and the felt sense of the continuity of our sense of self is a convergent experience. Our very sense of self and our very sense of Being are intimately and ultimately the same experience.

Research into the use of transitional objects (Winnicott, 1971) by adult clients in psychotherapy has given little attention to the question of how a transitional object (TO) works. This question is addressed through the use of a semi-structured interview. Data was collected on the clinical practice and theoretical understanding of TO emergence and use of three psychodynamic-interpersonal (PI) and three Gestalt psychotherapists. A grounded theory analysis suggests that a TO works by a process of embodiment which can be structured with reference to a four-level model consisting of physical, process, contextual and conceptual levels. Therapists of both orientations emphasized the TO as a focus of intersubjectivity within the therapeutic relationship. Differences between the PI and Gestalt therapists are also examined. The clinical implications of this four-level model of embodiment for the use of TOs in psychotherapy are explored, together with suggestions for further research.

This paper represents an intervention by Joel Whitebook in the debate his has been conducting with Axel Honneth concerning Critical Theory and Psychoanalysis.  Focusing on the concept of omnipotence,  It presents a criticism of Honneth's appropriation of the work of Donald Winnicott, that maintains that he interprets the British Analyst in a one-sided way that ignores "the sting of negativity" in his work.  Because the interpretation of Winnicott plays a foundational role in Honneth's theory, it is argued that this critique undermines his attempt to integrate Critical Theory and psychoanalysis in a fundamental way.

The aim of this study was to examine how transitional objects (TOs) work from the perspective of adult clients in psychotherapy. Data were collected using a semistructured interview with 6 female clients in humanistic psychotherapy. Grounded-theory analysis of this material suggests that a TO works through a 5-phase process of ‘holding’ in which the client successively integrates 3 themes: (a) the continuity of the therapist's existence, (b) connectedness with the therapist, and (c) the development of a new sense of self. A spiral microtheory is proposed that shows how these themes interact across time and relate to the client's experience of shame. The analysis suggests a use of TOs that is broader than D. W. Winnicott's (1953) conception and includes selfobject functions (H. Kohut, 1971).

Using Winnicott's theory, the article produces an account of the individual's relation to a given conceptual framework. Whereas Winnicott's ideas have been almost exclusively discussed in developmental and psychopathological contexts, the present article extends Winnicott's theory and applies it to the problem of interpersonal understanding. Taking lead from one of Winnicott's letters to Klein, the article investigates the problem of expressing one's idiosyncratic insights in the confines of a given conceptual framework. The article examines Winnicott's theory of compliance and creativity, discusses the plea that Winnicott makes to Klein, analyses the encounter with a "dead language", and investigates the asymmetric structure of interpersonal understanding. Cashing out the latter in terms of an "illusion of contact", the article enhances our interpretation of the successes and shortcomings of interpersonal encounters - both in everyday life, in clinical settings, and in the historical community of researchers. By focusing on the lastly mentioned in particular, the article brings forth neglected aspects of Winnicott's thinking and uses these to assess the conditions of an open dialogue within the psychoanalytic community.

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Mind Alone For many years psychoanalysis and psychoanalytic psychotherapy was singularly centered on the unconscious mind and conscious mind. There was only mind and the mind could become aware of its own self and its own representational realm. The self itself was representational and the emphasis on the mind was in the light of analytic thinking and analytic observation. There was an emphasis on objectification of mental phenomena and subjectivity itself. Knowing was knowledge by association, by reflection and mediation by linguistic signifiers. Knowing was neither non-conceptual nor pre-reflective, nor was there a place for direct experiential knowingness. Knowing was associated as mind alone and singular mind functions such as thinking, feeling, sensation, memory and imagination. Transitional Space as Space of Awareness With the presentation of the work of Donald Winnicott there was a shift in the psychoanalytic understanding of knowingness. A similar change in psychoanalytic thinking about knowing was also taking place in the Jungian and archetypal analytic schools. In psychotherapy Winnicott emphasizes a focus on the suspension of mind and in the process of suspension of mind, awareness was freed to focus within awareness, free to focus itself on itself. In the suspension of mind (a Winnicottian form of the phenomenological reduction,) the patient relocates themselves. The patient relocates from being located in mind alone or even located in a particular function of mind alone such as: feeling function or thinking function or sensation function or memory function; the patient enters or relocates themselves into the intermediate area of experience. This intermediate area of experience or this in-between space of experience is also described as the transitional area of experience and relatedness. Sometime this place is also described as the place of potential space. The sense of self shifts from being located in the mind or mental function of the mind into the more embodied sense of spacious awareness or as the place of potential space. Winnicott would described this knowing

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IT): A partire dalla riflessione sui concetti di ritmo e ripetizione, questo contributo propone di investigare la musica come "arte del limite", in accordo ad una riflessione che salvaguardi inevitabilmente la liminarità del nostro stare al mondo. Per comprendere meglio la nozione di "limite", si farà riferimento alla riflessione filosofica di "spazio potenziale", come è stato definito da Donald Winnicott in "Gioco e realtà" o "spazio del tra", quello spazio dominante in alcune esperienze, come nell'arte, proprio perché è segnato e segna la soglia tra mente e mondo, dalla quale scaturisce non solo la prassi linguistica ma qualsivoglia esperienza culturale: l'arte, la religione, la filosofia, la musica, ecc. Per quanto riguarda l'analisi di questa "zona limite" o "area intermedia all'agire", si assumerà una prospettiva filosofico-linguistica, analizzando un termine che appartiene all'ambito musicale, il ritmo, e che, a nostro avviso, evoca a sua volta un altro concetto, quello di ripetizione, così da far emergere quel legame tra ritmo e coazione a ripetere di cui parla Freud, che è alla base di qualsivoglia esperienza ritmica.

Taking a micro-social example of a specific moment of food consumption, this paper contributes to the social aesthetic study of intercultural food exchange. Theoretically it mobilises the varied resources of anthropology, psychoanalysis and social aesthetics to argue that ‘alimentary pedagogy’ is a central component to becoming social, and that in a multicultural society ‘alimentary pedagogy’ is an urgent but equivocal political matter. It sets out to argue for the importance of an approach to intercultural sensual life that is attentive to the intensity of non-ideational experience; and that recognises the agency of non-human agents (in this case food). Aggressive eating by Anglo-Celtic British men in ‘Indian’ restaurants is the example that is used to explore the productivity and potential of this approach.

Alison Bechdel is both a driver and beneficiary of the welcoming of comics into the mainstream. Indeed, the seemingly simple binary of outside/inside seems perpetually troubled throughout the career of this important comics artist, known for Fun Home, Are You My Mother?, and Dykes to Watch Out For. This volume extends the body of scholarship on her work from a range of interdisciplinary perspectives.

In a definitive collection of original essays edited by Janine Utell, scholars cover the span of Bechdel’s career, placing her groundbreaking early work within the context of her more well-known recent projects. The contributors provide new insights on major themes in Bechdel’s work, such as gender performativity, masculinity, lesbian politics and representation, trauma, life writing, and queer theory.

Situating Bechdel among other comics artists, this book charts possible influences on her work, probes the experimental traits of her comics in their representations of kinship and trauma, combs archival materials to gain insight into Bechdel’s creative process, and analyzes her work in community building and space making through the comics form.

Ultimately, the volume shows that Bechdel’s work consists of performing a series of selves—serializing the self, as it were—each constructed and refracted across and within her chosen artistic modes and genres.

Contributions by Michelle Ann Abate, Leah Anderst, Alissa S. Bourbonnais, Tyler Bradway, Natalja Chestopalova, Margaret Galvan, Judith Kegan Gardiner, Katie Hogan, Jonathan M. Hollister, Yetta Howard, Katherine Kelp-Stebbins, Don L. Latham, Vanessa Lauber, Katherine Parker-Hay, Anne N. Thalheimer, Janine Utell, and Susan R. Van Dyne

A constitutional democracy is in serious trouble if its citizenry does not have a certain degree of education and civic virtue. Resumo: O estudo pretende investigar a construção da eticidade democrática no contexto das estruturas das relações intersubjetivas familiares no pensamento de Axel Honneth. O tema terá como foco as obras O Direito da Liberdade (2015) e Luta por reconhecimento (2003). Honneth reconstrói as transformações da organização familiar e considera o mecanismo afetivo do amor como uma categoria do reconhecimento recíproco. Essas considerações de Honneth são fortemente inspiradas na teoria psicológica de Winnicott a respeito do desenvolvimento psicológico no interior da família. No que diz respeito à eticidade democrática, isso implica uma realização dos valores como respeito, solidariedade e cooperação dentro da esfera de vinculação e interação de vida social familiar. Esta relação torna-se constitutiva para a formação dos valores para a reprodução político-moral de sociedades democráticas. Portanto, como é possível promover eticidade democrática no ambiente familiar? O conceito de família é expandido por Honneth numa dimensão do ethos social, em que os padrões mantedores do vínculo familiar devem ser orientados e compreendidos dentro de contextos históricos mutáveis. É importante ressaltar que Winnicott ocupa um papel importante no pensamento de Axel Honneth e esse estudo pretende enfatizar esse aspecto quando oportuno. Palavras-chaves: Teoria Crítica; Reconhecimento; Família; Winnicott; Liberdade. The Relevance of the family sphere to the democratic conception of the critical theory of Axel Honneth Abstract: The study intends to investigate the construction of democratic ethics in the context of the structures of the familiar intersubjective relations in the thought of Axel Honneth. It will focus the works The Right of Freedom (2015) and Struggle for Recognition (2003). Honneth reconstructs the transformations of family organization over time and the central place it occupies in the affective mechanism of love as a category of reciprocal recognition. These considerations by Honneth are strongly inspired by Winnicott's psychological theory of psychological development within the family. Regarding democratic ethics, it implies an achievement of values such as respect, solidarity and cooperation within the sphere of attachment and interaction of family social life. This

Nancy Chase (1999) in her Burdened Children tells us about a Time Magazine issue (April 1996) where on the cover photo we find the picture of Jessica, a seven year old girl, who died in the crash of her small plane facing a storm, while trying to establish the record for the youngest pilot who had ever flown over the United States. The comment under the picture raised a debate about who had the responsibility of her death and of the considerable expectations that Jessica created for herself. In Jessica's death were involved her parents, but not because they had neglected or abused Jessica in any usual sense. On the contrary, it seems that these parents loved their daughter very much in their own way, encouraging her to take risks in order to pursue her dreams and to not be afraid of anything. However, the question remained: of whom was the dream of flying over the States from coast to coast? Could this be the dream of a seven year old child? Or were the projections of her parents? To what extent can we consider pathological a situation for which the children put aside their fears and push themselves to do things to the limit of their capacity, while the adults engage them in the realization of their own dreams? And yet, if Jessica had instead been successful in her attempt to fly over the States, would we have suspected a negative influence from the family in the same way? Perhaps, it could also have happened what has not happened, such that Jessica, returned from her record flight, would have eventually found a way to withdraw from her uncomfortable role and/or her parents, gratified by the success of her daughter, could have repented and decreased the pressure of their expectations. The case, therefore, raises fundamental questions about to what extent a parent can legitimately promote his child and the measure by which a child can become compliant in meeting the needs and the wishes of their parents. Matters affecting the balance between giving and receiving in the parent-child relationships. However, even if the Jessica story looks like an extreme example it leads us to consider how, the same psychological phenomenon of children's partial or total emotional commitment with the desires and the needs of their parents, happens in more subtle forms in the everyday interaction between parents and children and leads their inter-generational communication.  [email protected] † pierchristian.

We have focused on the transmission of the field of awareness and on the extension of the field into the present, the past and the future. We have focused on cutting through methods which are forms of the methodology of the ancient Vajrakilaya. We used cutting through methods as ways of dissolving mental structures. We especially focused on the primitive superego's structuring of unhappy experience. We use various methods of awareness cutting through configurations of awareness. This is why these actions are so direct, immediate and powerful. We are using awareness to cut through the configurations of awareness.

It is really [our] being in the awareness state that phenomenology makes sense. When you are not in awareness, it"s like gobbledygook. That is why many of these understandings of phenomenology, or even of Eastern philosophy, are through an oral tradition; one gains understanding not necessarily by reading it, but through hearing it. Then, [as you hear it,] you are in the field with the person who is talking; [you are] hearing it and experiencing it in that [immediate] way. In terms of psychotherapy itself, it [phenomenological psychotherapy] can"t be learned by reading books. It"s alive. There are some people who write, who are such good writers, that they write from the field, so when you see those words, [when you read the words they have written], you feel the field. That is why it"s best to read the classic people, rather than reading the interpreters, even though it may be more difficult. You can read the text on some of these things, and you think you know it. You have information, [but] so what! [It"s incomplete if] you"re not really open to the experience in your own self.

This paper investigates the emergence of dream material in the graphic novel Arsène Schrauwen, authored by Belgian comics artist, Olivier Schrauwen. Although the author purports to tell the story of his grandfather’s misadventures as a young man, from the novel’s outset the focus on Arsène’s life is blurry and unreliable, much like the creative distortions and displacements of dreaming. Drawing on notions of reverie, countertransference dreaming, and Marion Milner’s oscillation phenomena, I read this book as a metaleptic dialogue between two forms of dreaming, one in the text and one without, and in which the author allows himself to dreamily merge with the subjects of story. As such, I describe the work of an artist who creates a deliberately unrealistic portrait of his grandfather, yet in this unfaithful rendering communicates the enduring and destabilizing presence of generational echoes, which continue to oscillate as the counternarrative dream material of present life.

O estudo constata, de início, que, diferentemente da psicanálise freudiana para a qual é o complexo de Édipo que instaura o triângulo e a família, em Winnicott é a existência da família que propicia, pela instauração da saúde, a ocorrência da situação edipiana. Em seguida, mostra-se que a existência de uma família e sua pertença a ela só chega ao indivíduo como um fato a ser levado em conta num dado momento do amadurecimento em que já é possível o estabelecimento de relações com pessoas externas e separadas do eu. O estudo assinala, ainda, a importância crucial que Winnicott atribui à família enquanto ampliação do colo materno, o primeiro dos “círculos cada vez mais amplos” que irão aguardar a criança ao longo do amadurecimento na direção da autonomia e da socialização.

Today and tomorrow, our theme will be psychosomatic oneness. We will focus on oneness and its lack, then, more specifically, on the mind/body [duality or split], working with splits, and regaining oneness. Let"s enter our awareness right now.

"Patterns of psychoanalysis and theory of recognition. Axel Honneth’s intersubjective psyche". An overview of the several scopes and patterns used over time by Axel Honneth in his “theory of recognition” is presented. After a discussion of the use of object relations theory (especially with reference to D.W. Winnicott’s contributions) in Honneth’s 1992 book Struggle for Recognition, the theoretical revision of psychoanalysis in light of his theory of recognition is examined. Finally, Honneth’s suggestion of a new alliance between a renewed “critical theory” and psychoanalysis, which concerns also the dimension of political psychology, is discussed.

Viene offerta una panoramica sui differenti usi e le diverse forme di psicoanalisi utilizzate da Axel Honneth in relazione alla sua “teoria del riconoscimento” nel corso del tempo. Dopo una discussione dell’uso della teoria delle relazioni oggettuali (soprattutto nella concezione di D.W. Winnicott) in Lotta per il riconoscimento, del 1992, si prende in esame la revisione della psicoanalisi operata in termini di teoria del riconoscimento. Infine viene discussa la proposta di una nuova alleanza tra una “teoria critica” rinnovata e la psicoanalisi, che contempla anche il versante della psicologia politica.

The author discusses Winnicott's concept of the use of an object, illustrating how it was used in the case of a woman who survived a suicide bomb attack that killed four people. The author as analyst extends Winnicott's and Ogden's ideas by demonstrating in his clinical work that the therapist must survive the patient's unconscious omnipotent belief that her love kills and must maintain his capacity for reverie. The therapist not only has to recover from the pain inflicted by the patient's demand for love, he must also change in response to the feeling of having been destroyed. In the case presented, in order for the process of survival to become real for the patient, the therapist had to discover about himself that he unconsciously shared a common reality with the patient—he, too, was experiencing features of a silenced survivor and experienced an identification with the oppressor.




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