The Klein-Winnicott Dialectic: Transformative New Metapsychology and Interactive Clinical Theory brings together the theories of Melanie Klein and Donald W. Winnicott, two giants and geniuses of the British school of object relations clinical and developmental theory and psychoanalytic technique. In this book, The author attempts to integrate the theories of Klein and Winnicott, rather than polarising them, as has been done often in the past. This book takes the best of Klein and Winnicott for use by clinicians on an everyday basis, without having the disputes between their followers interfere with the full and rich platter of theoretical offerings they each of them provided.In addition, this book looks at the biographies of Klein and Winnicott, to show how their theories were inspired by their contrasting lives and contrasting parenting and developmental dynamics. By examining their theories in relation to their biographies, one can see why their dialectical theoretical focuses emerged, highly contrasted in their major emphasis, and yet highly complementary when applied together to clinical work.

Over the past century psychoanalysis has gone on to establish training institutes, professional societies, accreditation procedures, and models of education, thus bringing into uneasy alliance all three impossible pursuits. In Impossible Training: A Relational View of Psychoanalytic Education, Emanuel Berman turns his attention to the current status and future prospects of this daunting project. Berman is ideally suited to tackle the impossibility of psychoanalytic education. A graduate of two psychoanalytic institutes, one in Israel and one in America, he has devoted much of his professional life to psychoanalytic education and the organizational issues embedded in it. In Impossible Training, Berman describes the complex emotional and organizational dynamics of psychoanalytic training. Placing these issues within the context of major controversies in psychoanalytic history, he shows how generations of students have either idealized a "proper analytic identity," which evolves into a persecutory ideal, or rebelled against these standards. Are such persecuting and infantilizing trends inherent in analytic training, he asks, or can psychoanalytic education transcend them through changes in its structure and rules? For Berman, the relational and intersubjective trends in contemporary psychoanalysis call for changes in analytic supervision, not least of which is heightened attentiveness to the many relationships that gain expression in the supervisory process. Envisioned in this relational manner, supervision can become a more personal experience, less guarded, and more conducive to the development of a fertile transitional space between supervisor and supervisee. Anchoring his consideration of the present in the controversies of the past, Berman concludes by considering the mission of psychoanalytic educators today: to provide trainees with the resources to cope creatively with the as yet unknown challenges of tomorrow.

A video of Don Carveth discussing the book and its subject matter can be accessed using the following web URL: https://www.youtube.com/watch?v=yW7tGq0uEtU Since the classical Freudian and ego psychology paradigms lost their position of dominance in the late 1950s, psychoanalysis became a multi-paradigm science with those working in the different frameworks increasingly engaging only with those in the same or related intellectual "silos." Beginning with Freud’s theory of human nature and civilization, Psychoanalytic Thinking: A Dialectical Critique of Contemporary Theory and Practice proceeds to review and critically evaluate a series of major post-Freudian contributions to psychoanalytic thought. In response to the defects, blind spots and biases in Freud’s work, Melanie Klein, Wilfred Bion, Jacques Lacan, Erich Fromm, Donald Winnicott, Heinz Kohut, Heinrich Racker, Ernest Becker amongst others offered useful correctives and innovations that are, nevertheless, themselves in need of remediation for their own forms of one-sidedness. Through Carveth’s comparative exploration, readers will acquire a sense of what is enduringly valuable in these diverse psychoanalytic contributions, as well as exposure to the dialectically deconstructive method of critique that Carveth sees as central to psychoanalytic thinking at its best. Carveth violates the taboo against speaking of the Imaginary, Symbolic and the Real unless one is a Lacanian, or the paranoid-schizoid and depressive positions unless one is a Kleinian, or id, ego, superego, ego-ideal and conscience unless one is a Freudian ego psychologist, and so on. Out of dialogue and mutual critique, psychoanalysis can over time separate the wheat from the chaff, collect the wheat, and approach an ever-evolving synthesis. Psychoanalytic Thinking: A Dialectical Critique of Contemporary Theory and Practice will be of great interest to psychoanalysts and psychoanalytic psychotherapists and, more broadly, to readers in philosophy, social science and critical social theory.

This insightful and innovative book sheds light on the complexity of the concept of guilt, while exploring aspects of guilt that have previously been overlooked in psychoanalytic theory and discourse. Offering original insights on the topic, Donald Carveth looks at Freud's failure to distinguish persecutory guilt from reparative guilt, and the superego from the conscience. The significance of these distinctions for both psychosocial theory and clinical practice is explored throughout the volume. Carveth distinguishes varieties of punitive guilt, such as justified, unjustified, "borrowed" or induced, existential and collective. He expertly describes patterns of self-punishment and self-sabotage, while also addressing the widespread use of persecutory guilt and self-punishment as a defence against and evasion of reparative guilt, contrition, and reparation. Throughout the volume, Carveth critically reviews a range of recent contributions to psychoanalytic literature to support his theories. Part of the Routledge Introductions to Contemporary Psychoanalysis series, this book will be of interest to psychoanalysts, psychotherapists, social scientists, and social philosophers, as well as to those studying ethics and theology.

This book collects original essays by top scholars that address questions about the nature, origins, and effects of ambivalence. While the nature of agency has received an enormous amount of attention, relatively little has been written about ambivalence or how it relates to topics such as agency, rationality, justification, knowledge, autonomy, self-governance, well-being, social cognition, and various other topics. Ambivalence presents unique questions related to many major philosophical debates. For example, it relates to debates about virtues, rationality, and decision-making, agency or authenticity, emotions, and social or political metacognition. It is also relevant to a variety of larger debates in philosophy and psychology, including nature vs. nature, objectivity vs. subjectivity, or nomothetic vs. idiographic. The essays in this book offer novel and wide-ranging perspectives on this emerging philosophical topic. They will be of interest to researchers and advanced students working in ethics, epistemology, philosophy of mind, philosophy of psychology, and social cognition.

Jealousy is a human feeling experienced by everyone in varying intensities, at different times and phases of growth. Frequently confused, jealousy and envy are often intertwined. Even within the psychoanalytic literature confusion persists and much less has been written about jealousy than envy. However, unlike envy, jealousy involves three entities and affects all people involved. It can be painful as other difficult-to-bear feelings (e.g. shame, guilt anger, hatred) underlie jealousy. Yet, total absence of jealousy renders a person less human, less relational. In analytic terms jealousy is a defense against emotional anguish. This book begins with an extensive overview of the nature, developmental origins and poignant cultural (especially poetic) allusions to jealousy, emphasizing that it is through artistic expression that a true understanding of this frequently deeply disturbing feeling is achieved. It closes with a thoughtful summary, synthesis and critique of the chapters by 12 distinguished analysts.

Gothic Afterlives examines the intersecting dimensions of contemporary Gothic horror and remakes scholarship, bringing together innovative perspectives from different areas of study. The research compiled in this collection covers a wide range of examples, including not only literature but also film, television, video games, and digital media remakes. Gothic Afterlives signals the cultural and conceptual impact of Gothic horror on transmedia production, with a focus on reimagining and remaking. While diverse in content and approach, all chapters pivot on two important points: first, they reflect some of the core preoccupations of Gothic horror by subverting cultural and social certainties about notions such as the body, technology, consumption, human nature, digitalization, scientific experimentation, national identity, memory, and gender and by challenging the boundaries between human and inhuman, self and Other, and good and evil. Second, and perhaps most important, all chapters in the collection collectively show what happens when well-known Gothic horror narratives are adapted and remade into different contexts, highlighting the implications of the mode-shifting registers, platforms, and chronologies in the process. As a collection, Gothic Afterlives hones in on contemporary sociocultural experiences and identities as they appear in contemporary popular culture and in the stories told and retold in the twenty-first century.