Pugh Magnusson (boatplace1)

The paper ends by discussing how the analyst's blackness may have facilitated this development, and underlines the urgency of addressing the neglect of these matters in the mainstream of our largely white profession.This paper examines the repetition compulsion as a composite structure and explores the elements that are involved in it. After examining the difference between playful repetition, which promotes psychic development, and the repetition compulsion, which obstructs psychic change, the author discusses Freud's models of the repetition compulsion (as the return of the repressed vs an expression of the death drive). Further elements that contribute to the repetition compulsion include the role of a primitive, punitive superego, the persistence of raw, unsymbolized elements, obsessional doubt, the retreat into timeless states of mind as well as a re-entry mechanism in certain psychotic patients. Finally, the failure of reparative processes seems to be a central mechanism in sustaining the repetition compulsion. Brief clinical vignettes illustrate the author's arguments.This article attempts to delineate social pain or the pain of the social - a suffering that comes from human relations as a collective. I attempt to find the word, the signifier, that can transmit this experience in clinical practice, including senses, affects and intuition. I also contribute my clinical work in times of sociopolitical violence to this pursuit.Through reexamination of Freud's thinking on the "compulsion to repeat", including detailed study of his Beyond the Pleasure Principle (1920), this paper brings to the fore a central tension in Freud's thinking on the roles narcissism and love in his foundational view of the person. While Freud conceptualizes the person as self-serving, aiming primarily to maximize personal satisfaction in accordance with the "pleasure principle," he develops an alternative view of the person as primarily loving, desiring to truly encounter the other and reality, even if painful, and guilty when he fails to do so (largely because of conflicting narcissistic/destructive aims). This basic loving desire is associated with Eros and the life instincts, which, counter to what is commonly thought, is what Freud ultimately posits as lying beyond the pleasure principle. From this perspective, narcissistic pleasures become associated with death. The paper goes on to show how while Freud struggled to conceptually ground the view of the person as contending with his desire to love and inevitable inner obstacles to it, Kleinian psychoanalysis takes this view as basic and develops it further. One significant development finds expression in ideas on how the desire to love is not only non-narcissistic, but, rather, is self-sacrificing. Clinical implications are noted.W. R. Bion developed various models and theories to describe the formation of mental representations. This article introduces an expansion of the model of alpha and beta elements by a new category, termed "gamma elements". Despite being transformable, gamma elements are characterized by an excessive feeling of reality, such that the subject must evacuate them. We are dealing here with visions, pseudohallucinations, scenarios in nightmares that are as terrible as they are sensorily charged, flashbacks, or overwhelming physical feelings interspersed with hypochondriacal anxieties. Using the "theory of maternal semiotics" (Kristeva), the author traces how the child's projectiles, i.e. beta experiences projected into the maternal container, are transformed into alpha and gamma elements. In this respect, gamma elements are more or less precise indicators of the analytic process they indicate the extent to which the analysand is capable of enduring and transforming frustrating experiences in the here-and-now. The expansion of Bion's model of elements, therefore, has direct clinical relevance, in that gamma elements can be understood both as imaginative creations and as indi