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doi: 10.2513/s07351690pi1601_2pmid: N/A
Psychoanalysis must be an idiosyncratic matter. That means that the encounter between the patient and the analyst is carried out through the personal character of both participants. But there is something more. Historical and cultural patterns are also most influential. The present and the past social context where the psychoanalytic bipersonal meeting occurs is a significant factor in the evanescent constitution and the constant movement between the ego of the analyst and the ego of the patient. Therefore, in this radical view only Freud would fulfill a Freudian encounter. We, as probable post-Freudians, must be permanently searching for personal, idiosyncratic ways in the clinical work. Brazilian psychoanalysts face the challenge to treat their patients in a Brazilian way. To understand Brazilian people and the way psychoanalysis may develop in this land, we must know that Brazilians' lived experience is frequently blended by irony, paradox, and the fleeting character of the human life. Words—a pragmatic perspective of Brazilian words in action—are essential for the task. Interrogative psychoanalytic dialogues are my main topic of research.
doi: 10.2513/s07351690pi1601_3pmid: N/A
In my professional path, I strove for the integration of my identity as a psychiatrist and as a psychoanalyst, in the frame of pluralism, which exists in modern psychoanalysis. Having been trained in a Kleinian approach, I will explore the painful breach experienced during my parallel trainings as a psychoanalyst and as a dynamic psychiatrist. I worked for five years as a psychoanalyst and a researcher in Germany and was involved to a large extent with the psychoanalytic world, which increased my self-definition as a pluralist. On my return to Chile, I discovered the need for political changes in the psychoanalytic society and curricular modifications in my training institute to recover psychoanalysis from its academic isolation. Finally, I will analyze the extant connections between the ideology of pluralism in psychoanalysis and its application in clinics. I will show that the exploration of the inference processes of the psychoanalyst inside a session—the psychoanalyst's mind at work—demonstrates that the analyst in fact functions as an artisan thinker. This means that pluralism—that is, the use of more than one theoretical frame and of different levels of abstraction and explicitness—is the way the majority of psychoanalysts “naturally” work. What probably differs is the self-consciousness, scope, and rank of pluralism.
doi: 10.2513/s07351690pi1601_4pmid: N/A
This paper presents my developmental experience in becoming an analyst as the daughter of one of the first psychoanalysts in a growing city in northern Mexico. Using historical and social context, I will explain my training conditions. In medieval times, maltreatment was impossible to avoid, and competence was a personal quest. My psychoanalytic education has been widened in scope by research that afforded me the opportunity to free my “psychoanalytic spirit.” Acceptance of reality and openness to new experiences are crucial for transformation. Answers can be found by considering new, unprecedented possibilities and striving for excellence through curiosity-driven research.
doi: 10.2513/s07351690pi1601_5pmid: N/A
In this work I intend to convey from an autobiographic perspective what it meant for me to become an analyst in a small Latin American country, in an especially turbulent moment in its history. When I graduated from medical school and began my psychoanalytic training, there were marked contrasts in Uruguay. In the political arena there was a long military dictatorship during which human rights and freedom of expression were not respected, while within the Psychoanalytic Association of Uruguay a cultural ambience of pluralism and freedom of thought rich with European tradition could be felt. The existence of multiple approaches—both theoretical and technical—is a positive thing, depending on the way the differences are dealt with. I will reveal some characteristics of the coexistence of various perspectives in Uruguay and reflect on the conditions that made our pluralistic situation a fostering factor for psychoanalysis.
doi: 10.2513/s07351690pi1601_6pmid: N/A
The following overview of the development of psychoanalysis in Brazil and in Porto Alegre outlines the current situation and the challenges to psychoanalysis in my country. I will explain my own experiences on becoming an analyst, the main reasons for my choice, my main influences, and my evolution as a clinical psychoanalyst and as a member of psychoanalytic and psychiatric institutions. I include my main contributions to psychoanalysis and consider two broad areas of interest: psychoanalytic technique and its teaching, and the relationship of psychoanalysis and culture. As for the former, my main interests are studies on countertransference and analytic neutrality, to which I will propose a comprehensive concept. As for the latter, I discuss a culture that contrasts vividly with the one in which Freud created the discipline, psychoanalytic views on violence and perversity, psychoanalytic institutions, and the application of analytic ideas for the understanding of some artists and their work. I will also describe some general features of my country and the development of psychoanalysis in it; report my experiences as a candidate and an analyst; and offer some information about my evolution as an analyst through papers I have written over the past 30 years.
doi: 10.2513/s07351690pi1601_7pmid: N/A
The main goal of this paper is to share the changes that have been occurring in the theory, technique, and practice of psychoanalysis, and how they have had a very significant repercussion on my personal way of thinking, disseminating and daily practicing psychoanalysis.
doi: 10.2513/s07351690pi1601_8pmid: N/A
This paper, which describes my personal experience in training analysis, documents a form of contamination that eventually occurs in a relatively small psychoanalytic association. This contamination was a facilitating factor in the development of “communicational noise,” which disembogues in frequent opportunities to block or distort the psychoanalytic process of the candidate. My own personal training analysis was blocked by some of the disturbances occurring in my psychoanalytic association—disturbances related to a splitting movement that occurred just when I began. The problems started with the very election of my training analyst. I will describe the multiple vicissitudes motivated by these occurrences, including persecutory anxieties and fragmentation fantasies projected onto the institution. It is possible that most of the high institutional commitment developed by our generation originates in the circumstances herein.
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