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Merkur proposes an alternative to the traditional psychoanalytic explanation of mystical experiences as regression to the solipsism of earliest infancy. He does this by viewing unitive thinking as a line of cognitive development, and mystical moments as creative inspirations on unitive topics. Utilizing classical self-reports by Christian, Jewish, and Muslim mystics, Patanjali’s Yoga Sutras, and modern Western peak experiences, Merkur argues that experiences of mystical union are manifestations of a broader category of psychological processes that manifest in scientific and moral thought, as well as in mysticism. Unconscious as well as conscious, unitive thinking is sometimes realistic and sometimes fantastic, in patterns that are consistent with cognitive development in general. Mystical moments of unitive thinking may be considered moments of creative inspiration that happen to make use of unitive ideas. Building on the psychoanalytic object-relations theory that the self is always in relationship with an object, Merkur argues that the solipsism of some varieties of mystical union always implies unconscious ideas of a love object who is transcendent.
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How does culture affect child-rearing practices? How do factors such as poverty, ethnic difference, racial minority status, and having immigrant parents alter the experience of a growing child? Are there culturally distinct sub-groups within the African-American population? How ubiquitous are psychoanalytically derived schedules of personality development? In what form and to what extent are transference and countertransference affected by such racial, ethnic, and economic issues? In this volume, eight distinguished psychoanalysts (including some belonging to ethnic and racial minorities) attempt to answer these questions. They provide illuminating details of child-rearing practices in African-American, Indian, and Japanese families. They interweave mythological legacies, historical background, ethnographic data, and clinical observations into a rich tapestry of knowledge, empathy, and understanding. They try to tease out the variables of socioeconomic class from the issue of race and the ambiguities consequent upon raising children in a new and unfamiliar land from the ordinary and inevitable conflicts between generations.
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Emotional problems in children age five to six or younger are too often misunderstood, misdiagnosed, or simply neglected. Even for those children who do receive attention, it is frequently inadequate. To assume, however, that prelatency children are too young to treat, particularly with psychoanalysis, is mistaken, the contributors to this book argue. They present detailed case studies of the psychoanalytic treatment of children as young as two years old, and they offer extended discussions of some of the issues raised by the treatment of prelatency children.
Using John Wesley’s sermons and treatises, and the autobiographical narratives of his followers, Watching and Praying gives a detailed examination of the contemplative techniques that comprised Wesley’s “method” and model of personality transformation. The first of its kind, the book employs a psychoanalytic perspective that explains both the effectiveness of the method and the emotional crises that arose at every turn. Haartman argues that Wesley’s view of spiritual growth – a series of developmental stages that culminated in “sanctification” – was legitimately therapeutic as measured by the standards of contemporary psychoanalysis. Wesley’s pastoral genius lay not only in his implicit grasp of the unconscious (e.g. repression, defense, sublimation), but also in his abiding appreciation of healthy ideals and their integrative power. Watching and Praying will appeal to psychoanalysts interested in the clinical facets of religious experience, to scholars in the field of psychology and religion, and to researchers in the area of personality change.
For Love of the Father provides a psychological explanation of the attraction of destructive and self-destructive fundamentalism in terms of male longings.
This book assumes that an objective world exists independently of the knower and shows shows that it is historically emergent, culturally contingent and situationally constructed.
Multimedia Psychotherapy is a new technique that helps patients to mourn and overcome loss and grief experiences as well as blocks and inhibitions in their lives. Rooted in a psychodynamic approach, it can be applied to and integrated with any form of psychotherapy.