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Unread book in perfect condition.

Dr. Ness' book examines wide scriptural reference, sheds light on many fascinating aspects of the spirit-world - a phenomen called the transference of spirits.

Unread book in perfect condition.

This book, whose central theme is counter-transference, had considerable impact in Latin America, and also aroused interest and confirmation in other psychoanalytic centers of North America and Europe. Racker argued that transference and counter-transference are the two components of a unity that reciprocally give life to one another and create the interpersonal relationship in the analytic setting. The counter-transference encompasses the analyst's total response to the transferences of the patient and to his or her own transferential reactions to the person of the analysand. It is a decisive factor for the understanding and interpretation of the patient's psychological processes.

This book describes, defines and demonstrates the clinical applications of transference and projection and how they are used by psychotherapists as 'mirrors to the self' - as reflections of a client's internal structure and core ways of relating to other people. There is an emphasis on understanding transference as a normal organizing process that helps individuals make sense of interpersonal experiences. There is also a focus on how to respond effectively to transference and projection in the day-to-day practice of counselling and psychotherapy. Comprehensive coverage of the ways in which the major schools of psychotherapy understand and utilize such phenomena is also provided. Theoretical principles are illustrated by lively clinical anecdotes from the authors' own psychotherapy practices.Transference and Projection is aimed at advanced undergraduate and postgraduate students of psychotherapy, counselling, counselling psychology and clinical psychology. It will also be of interest to therapy students in professional training courses and experienced clinicians who want to know more about this aspect of psychotherapy.

This book describes, defines and demonstrates the clinical applications of transference and projection and how they are used by psychotherapists as 'mirrors to the self' - as reflections of a client's internal structure and core ways of relating to other people. There is an emphasis on understanding transference as a normal organizing process that helps individuals make sense of interpersonal experiences. There is also a focus on how to respond effectively to transference and projection in the day-to-day practice of counselling and psychotherapy. Comprehensive coverage of the ways in which the major schools of psychotherapy understand and utilize such phenomena is also provided. Theoretical principles are illustrated by lively clinical anecdotes from the authors' own psychotherapy practices.Transference and Projection is aimed at advanced undergraduate and postgraduate students of psychotherapy, counselling, counselling psychology and clinical psychology. It will also be of interest to therapy students in professional training courses and experienced clinicians who want to know more about this aspect of psychotherapy.

xxii, 323 S., 23 cm, Staubrand. Sprache: Englisch

Acceptable/Fair condition. Book is worn, but the pages are complete, and the text is legible. Has wear to binding and pages, may be ex-library. 0.4

This book presents a classic examination of transference phenomena and focuses on the development of psychoanalytic technique and theory. It addresses a perceived gap between psychoanalytic knowledge and its capacity to effect psychological transformation in a patient.

This book, whose central theme is counter-transference, had considerable impact in Latin America, and also aroused interest and confirmation in other psychoanalytic centers of North America and Europe. Racker argued that transference and counter-transference are the two components of a unity that reciprocally give life to one another and create the interpersonal relationship in the analytic setting. The counter-transference encompasses the analyst's total response to the transferences of the patient and to his or her own transferential reactions to the person of the analysand. It is a decisive factor for the understanding and interpretation of the patient's psychological processes.

“Alcibiades attempted to seduce Socrates, he wanted to make him, and in the most openly avowed way possible, into someone instrumental and subordinate to what? To the object of Alcibiades’ desire – ágalma, the good object.I would go even further. How can we analysts fail to recognize what is involved? He says quite clearly: Socrates has the good object in his stomach. Here Socrates is nothing but the envelope in which the object of desire is found.It is in order to clearly emphasize that he is nothing but this envelope that Alcibiades tries to show that Socrates is desire’s serf in his relations with Alcibiades, that Socrates is enslaved to Alcibiades by his desire. Although Alcibiades was aware that Socrates desired him, he wanted to see Socrates’ desire manifest itself in a sign, in order to know that the other – the object, ágalma – was at his mercy.Now, it is precisely because he failed in this undertaking that Alcibiades disgraces himself, and makes of his confession something that is so affectively laden. The daemon of Αἰδώς (Aidós), Shame, about which I spoke to you before in this context, is what intervenes here. This is what is violated here. The most shocking secret is unveiled before everyone; the ultimate mainspring of desire, which in love relations must always be more or less dissimulated, is revealed – its aim is the fall of the Other, A, into the other, a.”Jacques Lacan

This book presents a classic examination of transference phenomena and focuses on the development of psychoanalytic technique and theory. It addresses a perceived gap between psychoanalytic knowledge and its capacity to effect psychological transformation in a patient.

Dr. Ness' book examines wide scriptural reference, sheds light on many fascinating aspects of the spirit-world - a phenomen called the transference of spirits.

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Paperback. Transference in Institutional Work with Psychosis and Autism presents Pierre Delions extensive experience in psychiatric institutions, focusing on the concept of the transferential constellation. Delion first discusses the pioneering work of Francois Tosquelles at the Saint Alban psychiatric hospital, which enabled psychoanalytic treatment to be applied in cases of severe psychopathologies. The book then explains how the transferential constellation can provide a deeper and more effective understanding of a patients needs by engaging all caregivers within an organisation over the course of the patients treatment history. Delion describes how regular meetings of all the team participants allow them to express different and even divergent views of the patient and to appreciate their complementary contributions to the institution. The transferential constellation is presented as an important development in the history of patient-centered psychiatric care and a touchstone for its ongoing humanistic development.Transference in Institutional Work with Psychosis and Autism will be of great interest to psychiatrists and psychotherapists in practice and in training. It will also be key reading for other practitioners and caregivers working in mental health institutions. This book presents Delions extensive experience in psychiatric institutions, focusing on the concept of the transferential constellation. Delion discusses the pioneering work of Francois Tosquelles at the Saint Alban psychiatric hospital, which enabled psychoanalytic treatment to be applied in cases of severe psychopathologies. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

"Alcibiades attempted to seduce Socrates, he wanted to make him, and in the most openly avowed way possible, into someone instrumental and subordinate to what? To the object of Alcibiades's desire – ágalma, the good object.I would go even further. How can we analysts fail to recognize what is involved? He says quite clearly: Socrates has the good object in his stomach. Here Socrates is nothing but the envelope in which the object of desire is found.It is in order to clearly emphasize that he is nothing but this envelope that Alcibiades tries to show that Socrates is desire's serf in his relations with Alcibiades, that Socrates is enslaved to Alcibiades by his desire. Although Alcibiades was aware that Socrates desired him, he wanted to see Socrates's desire manifest itself in a sign, in order to know that the other – the object, ágalma – was at his mercy.Now, it is precisely because he failed in this undertaking that Alcibiades disgraces himself, and makes of his confession something that is so affectively laden. The daemon of Αἰδώς (Aidós), Shame, about which I spoke to you before in this context, is what intervenes here. This is what is violated here. The most shocking secret is unveiled before everyone; the ultimate mainspring of desire, which in love relations must always be more or less dissimulated, is revealed – its aim is the fall of the Other, A, into the other, a."Jacques Lacan

Based on an expanded view of transference dynamics in which human beings seek to draw power for living from external objects, Becker's work posits that people have this kind of relationship to God as well. His ideas concur with the Psalmist's: the human heart longs for completion in a true and living God.Tempering though Becker's work is, this study suggest that we may find certain "intimations of transcendence" in counseling. Whereas there is in the human heart that panic disguised as reason whos ultimat manifestation is in a "denial of death," Becker's work, as well as that of Yalom, lifton, and Kubler-Ross, suggests that it might be possible to incorporate death awarenessas an ally in living.

Fairly worn, but readable and intact. If applicable: Dust jacket, disc or access code may not be included.

"Alcibiades attempted to seduce Socrates, he wanted to make him, and in the most openly avowed way possible, into someone instrumental and subordinate to what? To the object of Alcibiades's desire – ágalma, the good object.I would go even further. How can we analysts fail to recognize what is involved? He says quite clearly: Socrates has the good object in his stomach. Here Socrates is nothing but the envelope in which the object of desire is found.It is in order to clearly emphasize that he is nothing but this envelope that Alcibiades tries to show that Socrates is desire's serf in his relations with Alcibiades, that Socrates is enslaved to Alcibiades by his desire. Although Alcibiades was aware that Socrates desired him, he wanted to see Socrates's desire manifest itself in a sign, in order to know that the other – the object, ágalma – was at his mercy.Now, it is precisely because he failed in this undertaking that Alcibiades disgraces himself, and makes of his confession something that is so affectively laden. The daemon of Αἰδώς (Aidós), Shame, about which I spoke to you before in this context, is what intervenes here. This is what is violated here. The most shocking secret is unveiled before everyone; the ultimate mainspring of desire, which in love relations must always be more or less dissimulated, is revealed – its aim is the fall of the Other, A, into the other, a."Jacques Lacan

“Alcibiades attempted to seduce Socrates, he wanted to make him, and in the most openly avowed way possible, into someone instrumental and subordinate to what? To the object of Alcibiades’ desire – ágalma, the good object.I would go even further. How can we analysts fail to recognize what is involved? He says quite clearly: Socrates has the good object in his stomach. Here Socrates is nothing but the envelope in which the object of desire is found.It is in order to clearly emphasize that he is nothing but this envelope that Alcibiades tries to show that Socrates is desire’s serf in his relations with Alcibiades, that Socrates is enslaved to Alcibiades by his desire. Although Alcibiades was aware that Socrates desired him, he wanted to see Socrates’ desire manifest itself in a sign, in order to know that the other – the object, ágalma – was at his mercy.Now, it is precisely because he failed in this undertaking that Alcibiades disgraces himself, and makes of his confession something that is so affectively laden. The daemon of Αἰδώς (Aidós), Shame, about which I spoke to you before in this context, is what intervenes here. This is what is violated here. The most shocking secret is unveiled before everyone; the ultimate mainspring of desire, which in love relations must always be more or less dissimulated, is revealed – its aim is the fall of the Other, A, into the other, a.”Jacques Lacan