Ontological Psychoanalysis in Clinical Practice.

The author describes and then clinically illustrates what he terms the ontological dimension of psychoanalysis (having to do with coming into being) and the epistemological dimension of psychoanalysis (having to do with coming to know and understand). Neither of these dimensions of psychoanalysis exists in pure form; they are inextricably intertwined. Epistemological psychoanalysis, for which Freud and Klein are the principal architects, involves the work of arriving at understandings of play, dreams, and associations; while ontological psychoanalysis, for which Winnicott and Bion are the principal architects, involves creating conditions in which the patient might become more fully alive and real to him- or herself. The author provides clinical illustrations of the ontological dimension of psychoanalysis in which the process of the patient's coming more fully into being is facilitated by the experiences in which the patient feels recognized for the individual he is and is becoming. This occurs in an analysis in which the analyst and patient invent a form of psychoanalysis that is uniquely their own.

Spiritual coping within medical professions: A psychometric analysis of the Numinous Motivations Inventory short form.

AIM: To examine the psychometric properties of a short form version of the Numinous Motivation Inventory (NMI) for use with healthcare providers in measuring their existential engagement with life and to assess its relationship with spiritual coping and emotional dysphoria. DESIGN: Correlational and psychometric study. METHOD: Data were collected from June to December 2022. Participants included 102 physicians, recruited from across the United States. Qualtrics was utilized to collect data, and they were evaluated with the NMI short form, Spiritual Coping Questionnaire and Depression, Anxiety, and Stress scale (DASS-21). RESULTS: Obtained fit statistics from structural equation modelling analysis indicated close fit of the NMI short form with the original model. Multiple regression analyses demonstrated the value of the NMI as a predictor of negative affect independent of spiritual coping. The NMI did not interact with Spiritual Coping, which was independent of negative affect. CONCLUSIONS: The Numinous represents an important aspect of physicians' coping. The constructs can be utilized in training and clinical settings as a valuable and easy-to-use metric for promoting and assessing wellness. The implications of these findings and the value of the NMI were discussed. IMPACT: An understanding of existential drivers can equip one to cope with the stressors of healthcare. The NMI short form has the capability to explore an individual's existential drivers through the understanding of three domains. REPORTING METHOD: Adhered to proper EQUATOR guidelines (GRRAS). PUBLIC CONTRIBUTION: No patient or public contribution.

Fifty Years of Change: A Shared Journey.

The author shares a personal account of 50 years of experience practicing psychodynamic psychiatry and psychoanalysis after migrating from Argentina to the United States. Her career developed in parallel as a clinician and as an academic psychiatrist, with leadership roles in the American Psychiatric Association, the Association of Women Psychiatrists, and the American Academy of Psychodynamic Psychiatry and Psychoanalysis. After describing what constitutes the essence, substance, and form of psychoanalysis, she reviews the historic shift within psychoanalysis in the United States from intrapsychic dyadic practice with selected patients to the application of psychodynamic concepts to everyday psychiatric care of patients with complex morbidities in multiple clinical settings.

Carl Jung: a life on the edge of reality with hypnagogia, hyperphantasia, and hallucinations.

Whether the Swiss psychiatrist Carl Jung (1875-1961) became psychotic after his mid-thirties is much debated. His recently published Black Books, a seven-volume journal, reveal new insights into this debate. Based on a phenomenological analysis of his self-reports in these books and in other writings, we here identify several types of anomalous perceptual experiences: hypnagogic-hypnopompic experiences, hyperphantasia, hallucinations, personifications, and sensed presence. We argue that these experiences were not indicative of a psychotic disorder, but rather stemmed from extremely vivid mental imagery, or hyperphantasia, a condition Jung's contemporaries and later biographers were unable to take into account because it had not yet been conceptualised. Recently, the degree of vividness of mental imagery and its potential to become indistinguishable from regular sense perception has been the subject of extensive studies. Unknowingly, Jung may have foreshadowed this line of research with his psychoanalytic concept of reality equivalence, i.e., the substitution of an external world for an inner mental reality that he encountered in individuals diagnosed with schizophrenia. There is a need for future research to investigate the possible role of hyperphantasia in psychotic experiences, but to Jung, psychosis was 'a failure to contain and comprehend' the content of one's experiences in the context of one's own life, whereas he himself did manage to put the content of his perceptual experiences into context, to find meaning in them, and to share them with others - to great acknowledgement and acclaim.

On Theoretical Edges and Exclusionary Borders: Towards a Genealogy of "Analyzability" in Jungian Psychoanalysis1.

An oft-repeated and largely unexamined assumption in Jungian psychoanalysis is the notion of "analyzability", that is, of an individual's ability or present capacity to think symbolically. It is often taught that if someone is unable to think symbolically, a depth analysis is not possible. Such an individual may be more aptly suited for supportive psychotherapy, the argument goes, an experience that may very well lead to the development of the ego's capacity for symbolic thought but is not, in and of itself, a Jungian analysis. While this sort of categorical thinking has, at times, crossed over into ontological claims about individuals and groups, the notion of analyzability encountered in psychoanalytic theory and praxis is often cloaked in facially neutral language. The impact, however, has been anything but neutral in effect. In this paper, I propose a softening of our theoretical edges through a genealogy of the category of analyzability within the broader history of psychoanalysis. Through this excavation, I explore the contingent nature of the category of analyzability, how it has constricted knowledge, perpetuated inequality, and, more broadly, obscured ways of knowing. In so doing, I recover the radically democratic potential that lies at the heart of Jungian psychoanalysis.

Notre tente jungienne est peut­être grande et ses contours théoriques indispensables, mais que se passe­t­il lorsque nos contours théoriques se durcissent, devenant des frontières inhospitalières, des frontières servant à exclure et des zones d'occlusion? Une hypothèse souvent mise en avant et peu remise en question dans la psychanalyse jungienne est la notion d'« analysabilité ¼, c'est­à­dire de l'aptitude d'une personne, ou de sa capacité actuelle, à penser symboliquement. On enseigne souvent que si quelqu'un est incapable de penser symboliquement, une analyse en profondeur n'est pas possible. A une telle personne on proposerait plutôt une psychothérapie de soutien, une expérience qui peut très bien conduire au développement de la capacité de pensée symbolique de l'ego, mais qui n'est pas, en soi, une analyse jungienne. Alors que ce type de pensée catégorique a, en certaines occasions, rejoint des revendications ontologiques sur les individus et les groupes, la notion d'analysabilité rencontrée dans la théorie et la pratique psychanalytiques est souvent enveloppée dans un langage apparemment neutre. L'impact, cependant, a été tout sauf neutre dans ses effets. Dans cet article, je propose un assouplissement de nos frontières théoriques à travers une généalogie du concept d'analysabilité au sein de l'histoire plus large de la psychanalyse. À travers cette plongée, j'ai pour but d'explorer la nature contingente de la notion d'analysabilité, de voir comment elle a limité la connaissance, perpétué des inégalités et, plus largement, obscurci les modes de connaissance. Par cette démarche, je crois que nous pourrions nous rendre compte du potentiel radicalement démocratique qui se trouve au cœur de la psychanalyse jungienne.

Nuestra tienda junguiana puede ser amplia y sus bordes teóricos vitales, pero ¿qué ocurre cuando nuestros bordes teóricos se endurecen, agudizándose en fronteras inhóspitas, límites de exclusión y zonas de oclusión? Un supuesto a menudo repetido y en gran medida no examinado en el psicoanálisis Junguiano es la noción de "analizabilidad", es decir, de la habilidad o capacidad actual de un individuo para pensar simbólicamente. A menudo se enseña que si alguien es incapaz de pensar simbólicamente, no es posible un análisis en profundidad. Tal individuo, se argumenta, puede ser más adecuado para una psicoterapia de apoyo, una experiencia que puede muy bien conducir al desarrollo de la capacidad del ego para el pensamiento simbólico, pero no es, en sí misma, un análisis Junguiano. Aunque este tipo de pensamiento categórico se ha extendido, en ocasiones, a afirmaciones ontológicas sobre individuos y grupos, la noción de analizabilidad encontrada en la teoría y práctica psicoanalíticas suele estar envuelta en un lenguaje aparentemente neutro. Sin embargo, su impacto no ha sido neutro en absoluto. En este artículo, propongo suavizar nuestros bordes teóricos a través de una genealogía de la categoría de analizabilidad dentro de la historia más amplia del psicoanálisis. A través de esta excavación, propongo explorar la naturaleza contingente de la categoría de analizabilidad, cómo ha restringido el conocimiento, perpetuado la desigualdad y, más ampliamente, oscurecido las formas de conocer. Al hacerlo, creo que podríamos darnos cuenta del potencial radicalmente democrático que yace en el corazón del psicoanálisis Junguiano.

Letter from Florence.

It is a fascinating decision to hold a conference on identifications in Florence. Now identified for more than five centuries with a brief portion of its millennial story, it sometimes seems imprisoned in its apparently timeless beauty, which is in fact extremely fragile and precarious. In this alternation of isolation and openness Florence is undoubtedly an ideal representation of Italian history. In the end, the characteristics of the development of psychoanalysis in Italy could also be summed up in the oxymoronic pairing of Isolation and Openness. It is thanks to this evolutionary niche that linguistic isolation has been transformed from a difficulty into an advantage. Italian psychoanalysis is a blend of different psychoanalytic traditions interpreted and retranslated into an autonomous psychoanalytic language. If we wish to trace a common feature in Italian psychoanalysis we could point to the concept of relationship as one of its most important transformations, with a shift of focus onto the work of the analytic couple. "Psyche is extended, knows nothing about it", the later Freud's most enigmatic legacy, seems to be one of the compasses for contemporary psychoanalytic research in Italy, one that spins around extensions of practice and the widening of technique.

Unhinged: A Prospective Perspective on Being Unsafe1.

Given the unprecedented events unfolding around the globe over the past four years, psychoanalytic communities near and far have sought to ask and ventured to answer the question: What does psychoanalysis have to offer individuals, and the collective, as a way of seeing and being with the reality of what is? Taking up these questions in such a time as this, feels, perhaps inevitably, unsafe. Sometimes it can feel as if there is a silent and unspoken mandate to ensure safety at all costs when we seek to find a spirit of the depth's response to the spirit of the times. I propose that the work of psychoanalysis is grounded in nothing but the journey through that which is unsafe. This article will take up Ann Ulanov's notion that one's own evil is the hinge door into collective and archetypal evil. To become unhinged means to risk well-formulated understandings, theories, and modalities about being and becoming for the other and instead to allow the other to penetrate that which is unknown in ourselves, upending our well-formed theories and pressing us to take up our own lives in new and unpredictable ways.

Compte tenu des événements sans précédent qui se sont déroulés dans le monde entier au cours des quatre dernières années, les communautés psychanalytiques proches et lointaines ont cherché à poser la question suivante et à y proposer des réponses: qu'est­ce que la psychanalyse peut offrir aux individus, et au collectif, comme moyen de voir et d'être avec la réalité de ce qui est ? Aborder ces questions dans un moment comme celui­ci nous fait nous sentir en danger, et c'est peut­être inévitable. Parfois, on peut avoir le sentiment qu'il y a un décret silencieux et tacite d'assurer la sécurité à tout prix lorsque nous cherchons à trouver une réponse de l'esprit des profondeurs à l'esprit du temps. Je propose que le travail de la psychanalyse n'est fondé sur rien d'autre que le voyage à travers ce qui est dangereux, risqué. C'est, en effet, ce qu'implique la recherche d'une conversation active et vivante avec l'esprit des profondeurs et c'est ce qui distingue le travail de thérapie du travail de psychanalyse. Si nous nous enfermons dans des notions de sécurité, nous resterons liés à des notions similaires d'anonymat analytique et d'innocence, restant inconscients de notre propre implication dans les horreurs qui continuent d'aliéner, d'étouffer et d'isoler ceux qui sont en marge. Cette présentation reprendra la conception d'Ann Ulanov selon laquelle le mal d'une personne est la porte charnière du mal collectif et archétypal. Notre travail, individuellement et collectivement, est de descendre dans ce territoire dangereux à l'intérieur de nous­mêmes pour voir ce qui s'y est passé et ce qui reste à vivre dans les zones d'ombre. Devenir déséquilibré signifie mettre en doute des compréhensions, des théories et des modalités bien formulées sur l'être et le devenir pour l'autre et, à la place, permettre à l'autre de pénétrer ce qui est inconnu en nous­mêmes, bouleversant nos théories bien formées et nous poussant à prendre notre propre vie en main d'une manière nouvelle et imprévisible. En ce sens, la psychanalyse est intrinsèquement une forme d'activisme intérieur et extérieur. Ce qui est proposé ici est un regard sur la façon dont la psychanalyse, déséquilibrée, se déplace au­delà des murs sécurisants et au­delà des murs de la salle de consultation vers le monde au sens large.

Dados los acontecimientos sin precedentes que han tenido lugar en todo el mundo en los últimos cuatro años, las comunidades psicoanalíticas cercanas y lejanas han tratado de preguntarse y han intentado responder a la pregunta: ¿qué tiene el psicoanálisis que ofrecer a los individuos, y al colectivo, en términos de ver y estar con la realidad de lo que acontece? Abordar estas cuestiones en un momento como el actual puede resultar inevitablemente inseguro. A veces puede dar la sensación de que existe un mandato silencioso y tácito de garantizar la seguridad a toda costa cuando tratamos de encontrar una respuesta del espíritu de las profundidades al espíritu de los tiempos. Propongo que el trabajo del psicoanálisis no se basa en otra cosa que en el viaje a través de lo que es inseguro. Esto, de hecho, es lo que implica buscar una conversación activa y viva con el espíritu de las profundidades y es lo que distingue el trabajo de la terapia del trabajo del psicoanálisis. Si nos encerráramos en las nociones de seguridad, seguiríamos limitados por nociones similares de neutralidad analítica e inocencia, permaneciendo inconscientes de nuestra propia implicancia en los horrores que continúan ajenos, encerrando y aislando a aquellos que se encuentran en los márgenes. Esta presentación retomará la noción de Ann Ulanov de que el mal propio es la puerta de entrada al mal colectivo y arquetipal. Nuestro trabajo individual y colectivo es descender a este territorio inseguro dentro de nosotros mismos para ver lo que ocurrió allí y lo que permanece viviendo en las sombras. Perturbarse significa arriesgar comprensiones, teorías y modalidades bien formuladas sobre el ser y el devenir para el otro y, en su lugar, permitir que el otro penetre en lo que es desconocido en nosotros mismos, trastornando nuestras teorías bien formadas y presionándonos para que asumamos nuestras propias vidas de maneras nuevas e impredecibles. De este modo, el psicoanálisis es inherentemente una forma de activismo interior y exterior. Lo que se ofrece es una mirada sobre cómo el psicoanálisis, perturbado, traspasa los muros de la seguridad y va más allá de las paredes del consultorio analítico para adentrarse en el mundo en general.

Alan Roland: A Personal Reflection on the Legacy.

This appreciation of the work of Alan Roland reviews his pioneering contributions to the field of cross-cultural psychoanalysis based on the clinical experience with patients from non-Western cultures, most notably India and Japan.

Aging, Dying, and the Analytic Process.

The panel discussion presented at the New York Psychoanalytic Society and Institute's 1066th Scientific Meeting held on June 8, 2023, takes up aging and dying of an analyst and their impact on patients and on the nature of analytic process. Participants reflect on conflicts and challenges arising with more analysts and patients living to an advanced age, on the unregulated nature of analysts' retirement, and on multilayered meanings of analysts' ethical commitment to their work.

The Listening Guide: Illustrating an underused voice-centred methodology to foreground underrepresented research populations.

AIM: To highlight the value of utilizing the Listening Guide methodology for nursing research and provide an exemplar applying this methodology to explore a novel concept in an underrepresented group-inner strength in persons newly diagnosed with mild cognitive impairment along with their care partners. DESIGN: Methodology discussion paper. METHODS: The exemplar study used the Listening Guide methods for data elicitation and analysis. Methods included adaptations for the study population and novice qualitative researchers. RESULTS: The Listening Guide methodology with adaptations enabled the research team to centre the voices of persons living with mild cognitive impairment, highlight an abstract phenomenon and attend to the influences of the sociopolitical context. Further, this methodology helped address common challenges emerging qualitative researchers encounter, including understanding methods of application, engaging reflexively and immersing in the data. CONCLUSION: The Listening Guide is a voice-centred qualitative methodology that is well suited to foreground the experiences of groups underrepresented in research and explore emerging phenomena. IMPLICATIONS FOR NURSING: Nurses are central to striving for health equity. The Listening Guide methodology offers a valuable and accessible research tool to understand the experiences and needs of underrepresented groups and shape healthcare in response. IMPACT: The Listening Guide methodology can be broadly applied to research with persons with mild cognitive impairment, and other underrepresented groups, to explore other phenomena beyond inner strength and move the science forward in representing the perspectives of groups underrepresented by research. PATIENT OR PUBLIC CONTRIBUTION: Persons living with cognitive impairment and their care partners participated in study conceptualization, interview guide development, methods development and dissemination plans.

Structural Aspects of Synchronistic Moments in Psychotherapy-Findings of an Empirical Study of Synchronicities in Psychotherapy and Psychoanalysis1.

Synchronicity describes a meaningful coincidence of events, which is familiar to us from treatments of our patients, but unfortunately has not yet been empirically substantiated. Adding to previous findings that point out beneficial aspects of synchronicity (Marlo, 2022; Lagutina, 2021; Connolly, 2015), in this paper I will show through a series of five synchronistic moments which happened in the context of therapy and analysis and which have been documented empirically, how synchronicities occur and can be used therapeutically. In my research I found several situational factors that can be considered structural aspects of synchronistic moments. Furthermore, I will show that synchronistic phenomena can have a positive influence if certain relational and transference-countertransference referential aspects are considered by the therapist and analyst. The concept of synchronicity brings the possibility of a further therapeutical instrument for the patient-analyst-dyad.

La synchronicité décrit une coïncidence significative d'événements, qui nous est familière dans les traitements de nos patients, mais qui malheureusement n'a pas encore pu être étayée scientifiquement. Dans cet article - tout en allant dans le sens d'articles antérieurs qui montrent les aspects bénéfiques de la synchronicité (Marlo, 2022; Lagutina, 2021, Connolly, 2015) - je montrerai, à travers une série de cinq moments synchronistiques qui se produisirent dans le contexte de thérapie et d'analyse et qui ont été documentés de manière empirique, comment les synchronicités se produisent et comment elles peuvent être utilisées de manière thérapeutique. Dans ma recherche j'ai trouvé plusieurs facteurs situationnels qui peuvent être considérés comme des aspects structurels de moments synchronistiques. De plus, je montrerai que les phénomènes de synchronicité peuvent avoir une influence positive si certains aspects relationnels, et qui font référence au transfert-contretransfert, sont pris en compte par le thérapeute et l'analyste. Le concept de synchronicité offre la possibilité d'un instrument thérapeutique de plus pour la dyade patient-analyste.

La sincronicidad describe una coincidencia significativa de eventos, que nos es familiar a partir de los tratamientos de nuestros pacientes, pero que desafortunadamente aún no ha sido científicamente fundamentada. Sumándome a hallazgos previos que dan cuenta de aspectos beneficiosos de la sincronicidad (Marlo, 2022; Lagutina, 2021; Connolly, 2015), en este trabajo mostraré a través de una serie de cinco momentos sincronísticos que sucedieron en el contexto de la terapia y el análisis y que han sido documentados empíricamente, cómo suceden las sincronicidades y cómo pueden utilizarse terapéuticamente. En mi investigación encontré varios factores situacionales que pueden considerarse aspectos estructurales de los momentos sincronísticos. Además, mostraré que los fenómenos sincronísticos pueden tener una influencia positiva si ciertos aspectos relacionales y vinculados a la transferencia-contratransferencia son considerados por el analista - terapeuta. El concepto de sincronicidad brinda la posibilidad de un instrumento terapéutico más para la díada paciente-analista.

Nightmare experiences and perceived ethnic discrimination amongst female university students in the United Arab Emirates: a cross-sectional study.

Perceived ethnic discrimination is known to be associated with anxiety and depression, and in turn, anxiety and depression are known to be associated with nightmare frequency and distress. This elicits a question: is perceived ethnic discrimination associated with nightmare frequency and distress? In this study, 179 female university students from the United Arab Emirates were assessed to answer that question. Results showed that while anxiety and depression were related to nightmare experiences, perceived ethnic discrimination was a stronger predictor of nightmare experiences. We posit two explanations for this finding: one based on psychoanalytical insights, and the other based on the Disposition-Stress model with neurobiological correlates. No significant differences were found across ethnicity when it comes to nightmare experiences or perceived ethnic discrimination. This is an encouraging sign of optimal societal integration in the United Arab Emirates.

Assessing the potential of ChatGPT for psychodynamic formulations in psychiatry: An exploratory study.

Although there were several attempts to apply ChatGPT (Generative Pre-Trained Transformer) to medicine, little is known about therapeutic applications in psychiatry. In this exploratory study, we aimed to evaluate the characteristics and appropriateness of the psychodynamic formulations created by ChatGPT. Along with a case selected from the psychoanalytic literature, input prompts were designed to include different levels of background knowledge. These included naïve prompts, keywords created by ChatGPT, keywords created by psychiatrists, and psychodynamic concepts from the literature. The psychodynamic formulations generated from the different prompts were evaluated by five psychiatrists from different institutions. We next conducted further tests in which instructions on the use of different psychodynamic models were added to the input prompts. The models used were ego psychology, self-psychology, and object relations. The results from naïve prompts and psychodynamic concepts were rated as appropriate by most raters. The psychodynamic concept prompt output was rated the highest. Interrater agreement was statistically significant. The results from the tests using instructions in different psychoanalytic theories were also rated as appropriate by most raters. They included key elements of the psychodynamic formulation and suggested interpretations similar to the literature. These findings suggest potential of ChatGPT for use in psychiatry.

A misinterpreted psychoanalyst: Herbert Silberer and his theory of symbol-formation.

The primary aim of this article is to give a more detailed exposition of the cultural, personal, and theoretical contexts in which the Viennese psychoanalyst, Herbert Silberer's theories were born. When assessing the broader picture that this approach offers, it can be concluded that Silberer was an innovative thinker who inspired several of his contemporaries. Recognized in many respects by the society and scholars of this time, he represented quite a different viewpoint that was significantly influenced by several forms of Western esoteric thinking. Yet his main aim was to contribute to the field of psychoanalysis and develop a theory in which rationalistic psychoanalytic interpretations were combined with nonreductive approaches to mystical experiences. Silberer's name is frequently mentioned in a specific context in which his tragic suicide is emphasized rather than his innovations. Upon evaluating the materials recording Silberer's private life, it seems very likely that his suicide was not triggered by the criticism of Freud alone. Silberer's family affairs, his relationship with his father, and his financial and professional struggles could have all contributed to his tragic decision. This paper contends that Silberer's oeuvre deserves greater attention and must be evaluated based upon its own merit.

Engaging with the unknown: How Judaism enabled Freud's psychological discoveries.

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893-1910. Thus, for example, Bakan's well-known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the "Dream Segment" of the Talmud-along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word-centered interpretive methods-used for revealing an invisible God-to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.

Mães em quarentena: maternidade em tempos de isolamento social decorrente da Covid-19 / Madres en cuarentena: la maternidad en tiempos de aislamiento social y Covid-19 / Mothers in quarantine: motherhood in times of social isolation due to Covid-19 pandemic

RESUMO Este estudo teve por objetivo analisar o impacto do isolamento social decorrente da pandemia de Covid-19 sobre a vida familiar, com ênfase na vivência da maternidade e na relação com os filhos. Participaram 20 mães de camadas sociais médias, de 29 a 45 anos, que mantinham atividades laborais a distância e estavam em isolamento social. Foram realizadas entrevistas individuais em profundidade por meio digital. O material coletado foi transcrito e submetido à análise de conteúdo temática. Os resultados mostraram que as mudanças impostas pela pandemia impactaram diretamente a vida familiar, explicitando as desigualdades de gênero na organização da rotina, distribuição de tarefas domésticas e cuidados parentais. Observou-se uma relação ambivalente das mães com a maternidade e com seus imperativos sociais, que reverberam no vínculo que estabelecem com seus filhos. A análise revela que a sobrecarga emocional e física contribui para exacerbar sentimentos de culpa e solidão vivenciados na relação com a maternidade, além de evidenciar conflitos no desempenho dos papéis de mãe, esposa e profissional. As entrevistadas demonstraram exaustão com as demandas domésticas e de cuidados com os filhos, além de conflitos relacionados ao descompasso entre expectativas e padrões sociais que regulam o exercício da maternidade e suas experiências pessoais como mães. As conclusões sugerem a presença de uma crise identitária relacionada aos ideais sociais vinculados às vivências da maternidade, o que convida a pensar na urgência de se olhar para o sofrimento materno, buscando compreender as dimensões subjetivas das transformações que perpassam essa experiência na vigência do isolamento social.

RESUMEN El objetivo de este estudio fue analizar los efectos del aislamiento social resultante de la pandemia de COVID-19 en la vida familiar, con énfasis en la experiencia de la maternidad y la relación con los niños. Participaron 20 madres de estratos sociales medios, de 29 a 45 años de edad, que mantenían actividades laborales a distancia y se encontraban en aislamiento social. Se realizaron entrevistas individuales exhaustivas por medios digitales. El material recopilado se transcribió y se sometió a un análisis de contenido temático. Los resultados mostraron que los cambios impuestos por la pandemia afectaban directamente a la vida familiar, lo que explicaba las desigualdades de género en la organización rutinaria, la distribución de las tareas domésticas y el cuidado de los niños. Se observó una relación ambivalente entre las madres y la maternidad y sus imperativos sociales, que reverberaban en el vínculo que establecen con sus hijos. El análisis revela que la sobrecarga emocional y física contribuye a exacerbar los sentimientos de culpa y soledad experimentados en la relación con la maternidad, además de mostrar conflictos en el desempeño de los papeles de madre, esposa y profesional. Las mujeres entrevistadas mostraron agotamiento con las demandas domésticas y el cuidado de sus hijos, además de conflictos relacionados con el desajuste entre las expectativas y las normas sociales que regulan el ejercicio de la maternidad y sus experiencias personales como madres. Las conclusiones sugieren la presencia de una crisis de identidad ligada a los ideales sociales vinculados a las experiencias de la maternidad, lo que invita a pensar en la urgencia de mirar el sufrimiento materno, tratando de comprender las dimensiones subjetivas de las transformaciones en tiempos de aislamiento social.

ABSTRACT This study aimed to analyze the impacts of the social isolation resulting from the COVID-19 pandemic on family life, with emphasis on the experience of motherhood and the relationship with children. Twenty mothers from the middle social strata, from 29 to 45 years old, who kept working activities at a distance and were in social isolation, participated. In-depth individual interviews were conducted by digital means. The collected material was transcribed and submitted to thematic content analysis. The results showed that the changes imposed by the pandemic directly impacted family life, highlighting gender inequalities in routine organization, distribution of household tasks and parental care. An ambivalent relationship was observed between mothers and maternity and their social imperatives, which reverberated in the bond they establish with their children. The analysis reveals that emotional and physical burden contributes to exacerbate feelings of guilt and loneliness experienced in the relationship with motherhood, in addition to showing conflicts in the performance of the roles of mother, wife and professional. The women interviewed showed exhaustion with domestic and child care demands, in addition to conflicts related to the mismatch between expectations and social standards that regulate the exercise of motherhood and their personal experiences as mothers. The conclusions suggest the presence of an identity crisis due to the social ideals linked to the experiences of motherhood, which invites us to think about the urgency of looking at maternal suffering, seeking to understand the subjective dimensions of the transformations that this experience goes through in the times of social isolation.

Entre paradas e movimentos: uma revisão teórica a respeito do silêncio em psicanálise / Between stops and movements: a theoretical review of silence in psychoanalysis / Entre arrêts et mouvements: une revue littéraire du silence en psychanalyse / Entre paradas y movimientos: una revisión teórica sobre el silencio en el psicoanálisis

Em um contexto clínico, existem diversos tipos de silêncio, próprios de cada análise e presentes de diferentes formas no processo analítico. Este artigo visa realizar uma revisão teórica a respeito do silêncio na literatura psicanalítica. Pretende, também, transitar por reflexões existentes na psicanálise acerca de um silêncio específico: silêncio com potência de movimento e função criadora no processo de análise. A partir da revisão realizada, percebe-se que o silêncio na clínica psicanalítica pode ser pensado a partir do silêncio do paciente, do analista ou em seu aspecto intersubjetivo, ou seja, relacional. A revisão da palavra "silêncio" na obra freudiana abre espaço para pensar a presença intrínseca, porém, coadjuvante, do silêncio na psicanálise desde suas origens. A pesquisa também possibilita ampliar o entendimento do silêncio para além de seu aspecto resistencial. Ilumina os aspectos produtivos e potentes desse conceito em psicanálise e no trabalho analítico

Silence presents many forms within a clinical context, specific to each case and presenting in different ways during the analytical process. This theoretical review of the psychoanalytic literature on silence seeks to push forward psychoanalysis reflections about silence imbued with the power of movement and a creative function. Silence in clinical psychoanalysis can be considered from the perspective of the patient, the analyst, or the relationship, i.e., its intersubjective aspect. A review of the word "silence" within Freud's work allows us to reflect on the intrinsic but supporting presence of silence in psychoanalysis since its origins , expanding the understanding of silence beyond resistance. It clarifies the productive and potent aspects of this concept in psychoanalysis and the analytical process

Le silence se présente sous de nombreuses formes dans un contexte clinique, spécifique à chaque cas et se manifestant de différentes manières au cours du processus analytique. Cette revue théorique de la littérature psychanalytique sur le silence cherche à parcourir les réflexions existantes en psychanalyse sur le silence doté de puissance de mouvement et de fonction créatrice. Le silence dans la clinique psychanalytique peut être conçu du point de vue du patient, de l'analyste ou de son aspect inter-subjectif, c'est-à-dire relationnel. Un examen du mot silence chez Freud nous permet de réfléchir à la présence intrinsèque, bien que secondaire, du silence au sein de la psychanalyse depuis ses origines, en élargissant la compréhension du silence au-delà de la résistance. Elle met également en évidence les aspects productifs et puissants du concept de silence en psychanalyse et dans le travail analytique

En un contexto clínico, existen varios tipos de silencio, específicos para cada análisis y presentes de diferentes maneras en el proceso analítico. Este artículo se propone realizar una revisión teórica sobre el silencio en la literatura psicoanalítica. También tiene como objetivo avanzar a través de las reflexiones existentes en el psicoanálisis sobre un silencio específico: el silencio con el poder del movimiento y la función creativa en el trabajo de análisis. De la revisión realizada, queda claro que el silencio en la clínica psicoanalítica puede pensarse desde el silencio del paciente, el analista o en su aspecto intersubjetivo, es decir, relacional. La revisión de la palabra silencio dentro del trabajo freudiano llevado a cabo en la investigación abre el espacio para pensar sobre la presencia intrínseca, pero de apoyo, del silencio dentro del psicoanálisis desde sus orígenes. La investigación también permite ampliar la comprensión del silencio más allá de su aspecto resistivo. Ilumina los aspectos productivos y potentes de este concepto en el psicoanálisis y el trabajo analítico

Psychological Analysis of Sports Consumers and Its Application in Rural Collective Economy Industry / Análisis psicológico de los consumidores deportivos y su aplicación en la industria de la economía colectiva rural

The research aimed to explore the psychological analysis of sports consumers and its application in the rural collective economy industry. Select the top six cities in GDP ranking, namely (A city, B city, C city, D city, E city, F city), in each city, 4 out of 24 comprehensive operational sports and fitness service enterprises with fitness projects as their main business were selected based on consumer satisfaction, and 600 consumers' consumption behaviour was randomly selected as the research object. In terms of purchasing attitude, the most significant impact is the substantive stimulus among the stimulus factors, the correlation coefficient between the two is as high as 0.789, indicating that consumers' actual purchasing attitude is still influenced by factors such as the quality and function of sports products or the relevant services and prices provided in sports consumption venues.The product information reflected in stimulating factors and the consumer's own nature reflected in external factors are interrelated, which plays an important role in influencing consumer preferences and adjusting real consumption behaviour. The study also contributed a significant results which suggest the need for sports businesses to prioritize service-oriented offerings and invest in product quality and facilities to enhance consumer satisfaction and stimulate sports consumption.(AU)

Hamlet e Macbeth nas teorias de Freud e Lacan / Hamlet and Macbeth by Freud and Lacan / Hamlet et Macbeth chez Freud et Lacan / Hamlet y Macbeth en las teorías de Freud y Lacan

A arte e a literatura estão presentes de maneira significativa, tanto em Freud quanto em Lacan, entretanto elas se inscrevem de diferentes formas nas duas teorias, isso pode ser melhor observado quando os autores se debruçam sobre uma mesma obra, como Hamlet de William Shakespeare. Além desta, Macbeth é outro drama shakespeariano que interessará a Freud por conta da personagem de Lady Macbeth. Diante disso, o artigo analisou as interpretações de Freud acerca dessas duas tragédias shakespearianas, assim como as de Lacan sobre Hamlet, investigando algumas particularidades acerca de relações com a arte e com a literatura. Embora impliquem em interpretações diversas, essas obras reúnem elementos importantes e por vezes com um valor de exemplo paradigmático para reflexões no campo da psicanálise

Both Freud and in Lacan make extensive, albeit different, use of art and literature in their theories. This can be better observed when they focus on the same work, such as Hamlet and, in Freud's case, Macbeth by William Shakespeare. Thus, this article analysed Freud's readings of these two Shakespearean tragedies, as well as Lacan's analysis of Hamlet, investigating some particularities about their relations with art and literature. Despite differences in interpretation, these works bring together important elements valuable as a paradigmatic example of psychoanalytic reflections

Freud et Lacan font tout deux un usage intensive, mais différent, de l'art et la littérature dans leurs théories. Cela peut être mieux lorsque les auteurs se concentrent sur la même œuvre, comme Hamlet et, dans le cas de Freud, Macbeth de William Shakespeare. Cet article donc analyse la lecture de Freud de ces deux tragédies shakespeariennes, ainsi que l'analyse de Lacan sur Hamlet, en étudiant certaines particularités de leurs relations avec l'art et la littérature. Bien qu'ils impliquent des interprétations différentes, ces travaux rassemblent des éléments importants et ont parfois valeur d'exemple paradigmatique pour les réflexions psychanalytiques

El arte y la literatura están presentes de manera significativa, tanto en Freud como en Lacan, sin embargo se inscriben de diferentes formas en ambas teorías, esto se puede observar mejor cuando los autores se enfocan en una misma obra, como Hamlet de William Shakespeare. Además de esto, Macbeth es otro drama de Shakespeare que a Freud le interesará por el personaje de Lady Macbeth. Por tanto, el artículo analizó las interpretaciones de Freud sobre estas dos tragedias de Shakespeare, así como las interpretaciones de Lacan sobre Hamlet, investigando algunas particularidades sobre sus relaciones con el arte y la literatura. Aunque implican diferentes interpretaciones, estas obras reúnen elementos importantes y, en ocasiones, con el valor de un ejemplo paradigmático para las reflexiones en el campo del psicoanálisis

Entre a psicanálise e a fenomenologia de Merleau-Ponty: traçando caminhos para uma noção de experiência / Between psychoanalysis and Merleau-Ponty's phenomenology: tracing paths towards a notion of experience / Entre la psychanalyse et la phénoménologie de Merleau-Ponty: traçant des chemins vers une notion d'expérience / Entre el psicoanálisis y la fenomenología de Merleau-Ponty: trazando caminos hacia una noción de experiencia

Partindo de uma articulação entre a psicanálise e a fenomenologia de Merleau-Ponty, o objetivo deste artigo é traçar um caminho na psicanálise para uma noção de experiência. A experiência, seja pensada a partir de problemáticas levantadas pela psicanálise contemporânea, mais especificamente no que concerne aos estados limites, seja a partir da fenomenologia, não pertence a um sujeito, mas comporta uma abertura para o mundo. Com base em certas noções e interpretações de diferentes autores na psicanálise, buscam-se caminhos que permitam alcançar um deslocamento de uma posição idealista ou objetivista. Seguindo as indicações de Winnicott, três eixos são destacados como hipóteses centrais para definir a experiência: a corporeidade, o tempo e o sentido. Por fim, propõe-se um questionamento sobre a possibilidade de conceber a experiência como um conceito para a psicanálise contemporânea

By articulating psychoanalysis and Merleau-Ponty's phenomenology, this article traces a possible path towards a notion of experience. Experience, whether based on the problems raised by contemporary psychoanalysis (limit states) or on phenomenology, does not belong to a subject; rather, it includes an opening to the world. Based on certain notions and interpretations by different authors in psychoanalysis, we sought paths that allow a shift from an idealistic or objectivist position. Following Winnicott's propositions, we highlight three axes as central hypotheses to define experience: corporeality, time, and sense. Finally, we question whether experience can be conceived as a concept for contemporary psychoanalysis

En articulant la psychanalyse et la phénoménologie de Merleau-Ponty, cet article trace un chemin en psychanalyse vers une notion d'expérience. L'expérience, qu'elle soit fondée sur les problèmes soulevés par la psychanalyse contemporaine (états limites) ou sur la phénoménologie, n'appartient pas à un sujet, mais comporte une ouverture au monde. Basé sur certaines notions et interprétations de différents auteurs en psychanalyse, on cherche des voies permettant le passage d'une position idéaliste ou objectiviste. Suivant les propositions de Winnicott, trois axes sont mis en évidence comme hypothèses centrales pour définir l'expérience: la corporéité, le temps et le sens. Enfin, on discute de la possibilité de concevoir l'expérience comme un concept pour la psychanalyse contemporaine

Partiendo de una articulación entre el psicoanálisis y la fenomenología de Merleau-Ponty, el objetivo del artículo es trazar un posible camino en el psicoanálisis hacia una noción de experiencia. La experiencia, ya sea basada en los problemas planteados por el psicoanálisis contemporáneo, más específicamente con respecto a los estados límite, o basada en la fenomenología, no pertenece a un sujeto, sino que incluye una apertura al mundo. A partir de ciertas nociones e interpretaciones de diferentes autores en el psicoanálisis, buscamos formas que permitan lograr un cambio desde una posición idealista u objetivista. Siguiendo las indicaciones de Winnicott, se destacan tres ejes como hipótesis centrales para definir la experiencia: corporalidad, tiempo y sentido. Finalmente, se hace una pregunta sobre la posibilidad de concebir la experiencia como un concepto para el psicoanálisis contemporáneo