Теория фрейда о отношениях

Слайд 2: Психодинамическое направление в теории личности З.Фрейда

A General Theory of Love. Vintage. Louis, Ron and Copeland, David. How to Succeed with Women. Reward Books. * Love, Patricia and Stosny, Steven. Title: Выготский vs Фрейд: о переосмыслении психоанализа с точки зрения отношения Выготского к теории Фрейда анализируется на материале. Психология бессознательного | Фрейд Зигмунд | download | B–OK. Download books for free. Find books.

подходы З. Фрейда и Ж. Лакана, структуралистский метод анализа стала закреплена как архетип сознания; 3) отношения гендерной власти строятся The novelty of the study consists in the theory of passionate. Event in Saint Petersburg, Russia by Victoria Mavrinskaya on Thursday, November 9 Он читал ЗИгмунда Фрейда в оригинале. Справа стоят Он преподаёт международные отношения и политологию. Его женУ 4 Здесь надо применИть теорему Пифагора. 5 В теории относИтельности действуют другИе законы.

Психоаналитическая теория wrein.info AN. Aliya Nasretdinova. Updated 21 September Transcript. 1) Избегание. 2) Отрицание –. 3) Регрессия. Title: Выготский vs Фрейд: о переосмыслении психоанализа с точки зрения отношения Выготского к теории Фрейда анализируется на материале. Вначале теория влечений Фрейда (с ее позитивизмом, единством либи-​динозных инстинктивных мотиваций и причинно-следственных отношений)​.






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Source: Cultural-Historical Psychology. Abstract: The paper traces the dynamics of L. Vygotsky's attitude фрейда Freud's theory on the material of Vygotsky's published works and personal notes.

It provides an overall picture of Vygotsky's critical views on psychoanalysis, including his accounts of both weak and progressive assumptions of Freud's theory. It has been shown that Vygotsky's polemic отношениях Freud was obviously shaped by отношениях development of culturalhistorical psychology and reached the point of a potential rivalry between their research programs in late The paper focuses on the perspectives of rethinking classical psychoanalysis in the отношениях of the ideas of Vygotsky's last period of life and work —namely, the idea of consciousness as a dynamic system of meaning, the concept of the фрейда of meaning, the relationship between normal фрейда abnormal development, and the idea of freedom as the main feature of human existence.

It is stated that Vygotsky did not seek to eliminate any competing theories in particular, psychoanalysisbut rather remained in dialogue with them and contributed to making their foundations more clear. However, users may print, download, or email articles теория individual use.

This abstract may be abridged. No warranty is given about the отношениях of the copy. Users should refer to the original published version of the material for the full abstract.

Фрейда rights reserved.

At the same time, considerations of benefit, utility, pleasure and happiness in the male consciousness, are unobtrusively built by women, mainly with the help of the second way of the representation of social relations Sorokin writes about.

Female strategies in gender power structure. The female power system can be defined as a socially summarising practice with the dominance of the game. The practice of reproduction of gender power relations in the society covers the super-sensuous, rational and super-rational aspects, without leaving aside the direct sensuality, understood by Foucault as sexuality.

The practice of female multiple symbolisation in the sphere of power relations, involves the dynamic re-distribution of symbolic codes, as well as their abolition and resurrection. Pitirim Sorokin believed that the culture built with the aid of multiple symbolisation, originated in the Western society not earlier than the 16th century, i.

We can hypothesise that this culture is unlikely to be born in the society without the embodiment of female power strategies along with male ones. The current situation in systems of power relations, despite the apparent difference of our global society of the 21st century from that of the 16th century, is none the less quite similar to the situation that took place during the Reformation in the regard that the gender power formed by women, is not a set of formal apriorisms, but the structure of the historical and cultural situation in which we are living and learning.

In the sphere of the formation and sustainment of power relations, everything achieved by women throughout the history of human society existence, works also today to some extent, although in different modifications. Russian researcher I. Malkovskaya notes that the symbolic violence carried out in the horizontal of social programming and self-programming in the process of interactive relation with discourses of various types smoothly moves into the vertical of the social control and violence [12].

Indeed, gender symbolic communication carried out as an interpersonal communication, can be transformed into political and other forms of power. Male resistance to the social power of women was also historically formed in the depths of the male opposition at the family and marriage level in the form of repressive behaviour, threats, beatings, home violence and attempts to fully subdue women.

These masculine stereotypes of female nature, therefore, have no serious social or cultural justification. They are nothing more than a male re-engineering of history of the human society which in modern times degenerates into a re-engineering of the system of social relations and, in particular, the system of gender power. Despite the fact that many men would like women to be really good-for-naught, the reality often demonstrates the opposite.

P assional attachment as a psychologic basis of gender power. The symbolisation of the social, as we have seen, is often a guarantee that both sexes can achieve their goals in the society. With the help of symbols, a woman codifies the male in culture and society, but at the same time symbolises the female as a human ideal, to which a man can aspire, but can never achieve.

The female symbolism re-constructs the male Ego and simultaneously with the change of the male subjectivity involves him in the power relations in which the dominant is always shifted towards the female. Nevertheless, a question remains not fully clarified, to what extent a man is willing to enter these relations of power.

Even if he does it against his will, he must have a certain motivation for his behaviour as a recipient of power. In the well-known metaphoric example offered by Althusser, a police officer hailing a passerby in the street, and at that moment the passerby is turning and recognising that it was he who was hailed.

How to consider this gesture of the passerby: voluntary or forced? Apparently, neither one nor the other. In this symbolic exchange, in which recognition is offered and accepted, there is an interpellation a term proposed by Althusser , a social or symbolic request, which is directed to the discursive production of a social subject by the system of power. It is noteworthy that the author does not answer the question why this passerby turns around, understands the voice as addressed to him and accepts the subordination and normalisation caused by this voice.

Why is this individual turning around? Is he really guilty, and if so, how did he become or was he made guilty? In order to understand how self-consciousness may become a foundation on which a man gives a woman himself the opportunity to build a power relationship, the most appropriate way would be to consider the theory of subordination introduced by American scholar Judith Butler based on modified views of Foucault and Althusser.

This researcher believes that in the psychology of power, the key point is the concept of passion [14] which is explained as a sense of devotion to the submission. It is likely that the ultimate responsibility for the subjection of men in the society may be born by women as is lies with them, whatsoever paradoxical this hypothesis may seem.

Men and women in the system of gender power, represent subjects of power relations being constructed. Even if this passional attachment is negative in its ethical colouring, without it a man would experience psychological difficulties in his self-identification, since the process of his subjectivity creating would be incomplete. Although passional affection is not a political subordination in itself in an usual sense, it can become one.

Moreover, the situation of primary dependence may well determine even political power, and the regulation of the subjects of power becomes one of the tools of their subjection. So, if we assume that the male psychics is formed within the framework of passional attachment to a woman [e.

The psychological subordination implies obedience, voluntary or involuntary. A woman does not force a man to anything, she just plays his desire to survive in terms of individuality, on realising in an individual sense in mutual love , and socially in terms of gender realised in mutual children. From his viewpoint, a man strives for a woman unconsciously and even against his will, because he is pushed to this by the universal Will to continue his kind [15].

For men, it is sometimes better to exist in a female subjection than not to exist at all, i. Perhaps, the passional attachment, I dare say, for men is the final stage of realisation of his own Ego , the final step of his socialisation. The attitude of a mother to her son and a son to his mother leaves a big imprint on the relationship of an adult man with women.

The child cannot help but love because his love for his mother is connected with the vital necessity. But the attachment of a man to a woman is a voluntary step, a woman does not force him to love herself, so this is a free and true passional attachment, voluntary submission of his Ego to the will of the woman.

And the more painful love for a man and the heavier its bonds, and the more hopeless the situation of his subjection — the more freedom he has. In love, his freedom is absolute, because he can break up the relationship at any moment, but in reality to do this for a man is often difficult. The statement acknowledges the possibility he rejects, establishing his I as based on this expulsion, fixed in a firmly imagined impossibility.

Since, as we suggested, the male psychics can be formed in the final form under the influence of the female gender power, to completely break this power network, a man may only by dematerialising a part of his I.

However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract.

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