Freudian Ego Research Articles

Psychoanalysis, the Sufi, and the Story

Psychoanalysis, the Sufi, and the Story

The autistic mirror in the real: Autism in Lacan’s mirror stage

The mirror stage is one of Jacques Lacan’s most well-received metapsychological models in the English-speaking world. In its many renditions Lacan elucidates the different forms of identification that lead to the construction of the Freudian ego. This article utilizes Lacan’s mirror stage to provide a novel perspective on autistic embodiment. It develops an integrative model that accounts for the progression of four distinct forms of autistic identification in the mirror stage; these forms provide the basis for the development of four different clinical trajectories in the treatment of autism. This model is posed as an alternative to the clinical and diagnostic framework associated with the autistic spectrum disorder.

Psychédéliques, psychothérapie et symbolisation : une revue de littérature dans le champ de la dépression

AimThis article proposes a literature review focused on the so-called “classic” psychedelics (LSD, psilocybin, DMT, and mescaline) and, more specifically, on their use in the psychotherapy of major depressive disorders and the way they affect symbolization processes. MethodAfter some introductory remarks on psychedelics and depressive disorders, we describe some modern clinical trials, and then explore the peculiar phenomenology occurring in the psychedelic experience, as well as its therapeutic effects on depressive symptoms. The underlying mechanisms are discussed from a perspective at the crossroads of cognitive neurosciences and psychoanalysis. We conclude with some reflections on the crucial role of the setting. ResultsThe results already obtained suggest that a single dose, taken in a supportive environment, may be sufficient to produce significant and immediate therapeutic effects, which are still present six months after the dose, although less so for some patients. Clinical response depends on the subjective aspects of the individual experience. More specifically, it seems correlated with the ability to “let go” and to allow autobiographical memories to emerge, along with the intense emotions they carry. It also relies on the presence and intensity of mystical-type experiences, characterized by feelings of “ego dissolution,” unity with everything, transcendence of space and time, and ineffability. DiscussionPsychedelic-assisted therapy seems to promote the emergence of primary processes and the lifting of defense mechanisms. Psychedelics would thus catalyze the resumption of symbolization processes, favoring in particular the integration of unconscious conflicts as well as the remodeling of pathogenic object relationships. On the neurobiological level, these processes would be underpinned by a decrease in the activity of the default mode network – sometimes considered the primary biologic substrate of the Freudian ego –, associated with an increase in brain entropy and in neuroplasticity. These different elements entail a decrease in depressive symptomatology, particularly ruminations. Common factors identified as the cause of positive changes in classical psychotherapies appear naturally amplified in the psychedelic experience, which requires the containing function of a therapist and a supportive clinical setting to allow a resumption of symbolic processes. To ensure the perpetuation of the observed transformations, which often exceed the simple withdrawal of symptoms, an extended psychotherapeutic monitoring would be appropriate. ConclusionThe psychedelic substance acts as a catalyst, allowing an access to otherwise inaccessible unconscious materials, which can then be processed both spontaneously and within the therapeutic relationship. Considering the data discussed in this review, we emphasize the need for further research exploring the potential of this treatment, which also offers the hope of a renewed dialogue between psychiatry and psychology, neurosciences and psychoanalysis.

Touch of separation— toward an ethics of anxiety in the age of the global contagion

I examine the relation between anxiety and the COVID-19 pandemic. For context, I begin by sketching the rise of anxiety as a theme from the 19th century to the post-World War II era, as a mood of the individual in a world without absolutes. Then, I characterize the current moment as the age of the anxiety of the global contagion. Next, I examine the most general effects of the COVID-19 pandemic on the individual ego, as simultaneous radical separation from and connection with others. I proceed to juxtapose this situation with Freud’s anxiety theory, which likewise involves simultaneous separation and connection. The social ego today thus appears, from a Freudian perspective, as in an exacerbated anxiety-state. I claim that this exacerbation helps us understand more clearly Freud’s anxiety theory, and vice versa. I then consider where this anxiety takes place, and so I examine the Freudian “site” of anxiety—the ego. This examination clarifies two aspects of Freud’s ego-theory: both the sense in which the Freudian ego is (post)modern, and the sense in which Freud’s linkage of anxiety with the ego is not occasional, but constitutive. That is, the ego is the site of anxiety, in that anxiety characterizes the ego as such, because the ego is a (post) modern liminal structure. I suggest in conclusion that the affirmation and acceptance of anxiety as a fundamental experience of the ego, and of the psyche more generally, constitutes an ethical imperative for psychoanalysis in general, and especially in the contemporary age of the global contagion.

Insights into the Deepest Recesses of Human Mind: A Comparative Analysis of Ghazalian Aql and Freudian Ego

The core objective of this study is to provide a venue to the integration of the spiritual insights of Ghazalian thought with the deep knowledge resulted from Freudian psychoanalysis. A descriptive and analytical approach has been adopted to analyze Ghazalian concept of aq’l and Freudian ego. Zepetnek’s (1998) theory of comparative literature has provided guidelines for a thorough analysis of both the models. This analytical approach may guide us to an alternative critical agenda for having a better grasp of the human psyche. The findings of the study reveal that both aq’l and ego are the conscious parts of the psyche which use logical thinking and mediate between the deep levels of the psyche and the external reality. Freudian ego develops out of modification of the id, playing the role of a mediator between the id and external reality. Likewise, Ghazali gives a leading position to the intellect or aq’l which comprises reason, the capacity to discriminate vice and virtue. Besides, the current study proceeds from the postulation that despite the fact that Freudian psychoanalytic theory has brought forward insightful psychological considerations, equally appropriate readings will probably result from analyzing Ghazalian theory of soul. At the same time, it is also hoped that the insights brought forth by this study may open new vistas for the study of human nature.

The Hallmark of Civilization: A Psychoanalytic Study of Ralph in Lord of the Flies

The present study is aimed at exploring the psychoanalytical interpretation of Ralphs attempts to return to civilization in the light of theories propounded by Ghazali and Freud. It explicitly describes the profound impact of aql and ego on Ralph as he represents order, civilization, and rational thought in William Goldings novel Lord of the Flies. This work focusing on the application of Ghazalian al and Freudian ego provides an exciting opportunity to advance our knowledge regarding psychoanalysis of literary characters and contributes to this growing area of research by probing into the depth of human psyche.

Deeper into the Wilderness of Feminine Psyche in the Scarlet Letter and Raja Gidh: A Comparative Analysis of Ghazalian Aql and Freudian Ego

The present study is aimed at exploring psychological conflicts in thefemale protagonists of Hawthornes The Scarlet Letter and Qudsias Raja Gidh. This study, in the parameters of psychoanalytical interpretation, explicitly describes the profound influence of aql and ego on Hester and Seemi, as they cross the ethical restrictions of morality, become tortured by remorse, and finally try to compensate for it. Hester attempts to recompense her sins through charitable services due to her strong belief in redemption through good works; whereas, Seemi undergoes a strange psychic experience and suffers from failures, leading to her death. This study focusing on the application of Ghazalian aql and Freudian ego provides an exhilarating opportunity to advance our knowledge of literary analysis and contributes to this growing area of research by probing into the depth of the human mind.

Large-scale brain networks and Freudian ego

Sigmund Freud, the founder of psychoanalysis, is predominantly known for his conception of the id, ego and super-ego, representing a part of his meta-psychology of the psychic apparatus. Nowadays, with the advancements in technology and science, his meta-psychological structural model of the psyche might be either confirmed or denied by comparing the account of the psychic apparatus of the classical psychoanalysis to the newest findings in neuropsychology and cognitive neuroscience. Indeed, the founded interdisciplinary project of neuro-psychoanalysis strives to answer such questions. In this article, the current thinking on the discussions around Freudian ego and its possible brain correlates is presented. In 2010, Robin Carhart-Harris and Karl Friston introduced a neuro-psychoanalytic account of the psychic apparatus, where the ego correlated with a large-scale brain network called the default-mode network. In the end of this paper, an original theoretical hypothesis is offered, supplemented with review of the literature, namely that the central-executive network and the salience network are viewed as the true representatives of Freudian ego. The offered hypothesis criticizes Carhart-Harris and Friston’s postulating of the default-mode network as being the brain representative of Freudian ego.

ZEN AND PASTORAL PSYCHOTHERAPY: A REFLECTION ON THE CONCEPT OF NO-I

This articles creates a dialogue between the Eastern no-self and the Western strong self in order to allow Zen to enrich the practice of pastoral psychotherapy. Explaining the Buddhist no-self in Western psychological and theological languages, the article argues that no-self , or no-I , is an expression of the healthy Freudian ego and not the negation of the entire self. The influence of Zen practice on brain-wave functioning is placed into dialogue with the theologies of Walter Wink, Miroslav Volf, and Emmanuel Levinas to help Western Christian believers better understand Eastern Zen.

E Uno Plurus: Psychoanalytic Psychotherapy in the Age of Pluralism

Until 1970 the dominant theoretical framework in American psychoanalysis was Freudian ego psychology. Since then a number of additional theories, such as object relations theory (including, but not restricted to, the Kleinian approach), self psychology, relational psychoanalysis, and attachment theory have evolved and compete with contemporary ego psychology in the current marketplace of psychoanalytic ideas. There is considerable controversy about whether it is advantageous to work from one theoretical model and apply it to all clinical situations, or whether to utilize all the available paradigms, making judgments about which model or combination of them is most useful in a particular clinical situation or at a particular clinical moment. The latter approach might be termed pluralistic. Though a pluralistic approach is not without its philosophic and practical difficulties, such a perspective is helpful in understanding the complexity of human behavior and in facilitating therapeutic growth. A pluralistic approach is familiar to contemporary psychotherapists, who must utilize multiple frameworks in constructing biopsychosocial formulations of their patients. A pluralistic perspective is advantageous in promoting a therapeutic alliance, since it lends itself to a collaborative therapeutic process with patients. A brief clinical vignette is presented to illustrate these ideas.

Psychotherapy and the Spiritual Journey

This article distinguishes between the “ego” of Freudian analysis and the “ego” of spiritual tradition. Using his own personal psychic and spiritual development, the writer demonstrates how the Freudian ego must grow and transform, bringing into consciousness and healing all psychic wounds. Secular depth psychology must open into a spiritual dimension when it encounters the drive in the human psyche toward the “necessary and impossible.” Finally, the writer shows how our spiritual life may mature into a contemplative life in union with the divine.