by Daniel Shaw CSW - December,
1999
The original document is on Daniel Shaw's website at
http://hometown.aol.com/shawdan/dark-side.htm
This paper will be presented on January 22, 2000, at the
"Inclusions and Innovations" Conference in New York City,
presented by the National Membership Committee on
Psychoanalysis, a branch of the National Federation for
Clinical Social Work. Visit the conference website at
http://www.nmcop.org/conference.html .
ABSTRACT
The problem of pathological perfectionism has its roots
in parental failures in managing healthy omnipotence in the
developing child. Traumatic misattunement, unresponsiveness
and impingement by parents leads to the development of
pathological forms of omnipotence, and the child must then
seek an antidote to unbearable impotence. This may be
externalized, as in cases of spiritual submission to others
who are perceived as perfect, or as in the search for the
perfect lover, who turns out never to be perfect enough; or
internalized, where an internal masochistic slave strives
desperately to fulfill insatiable demands for perfection
from an internal sadistic master.
Ever since Freud presented his ideas about religion
(Freud, 1927), his ideas have been somewhat misunderstood.
Certainly, by referring to religious feeling as a regressive
illusion, rooted in man's infantile means of securing
paternal love and protection through obedience and
submission, Freud succeeded, for many, both in demystifying
the mystique of religion, and in shocking and appalling the
pious and the righteous. Freud's influence has been such
that generations of analysts, believing themselves to be
following in his footsteps, responded to religious feeling
as a pathological clinical issue, framed in terms of
regression to infantilism, obsessional neurosis, and
delusion.
Erich Fromm, who was noted, among many other things, for
his interest in Zen Buddhism and Chasidism, saw Freud's
views on religion in a different light (Fromm 1950).
Sensitive to Freud's focus on authoritarian aspects of
religious institutions, Fromm allied with Freud as a
proponent of humanistic values. Fromm notes that in The
Future of an Illusion (Freud, 1927), Freud affirmed the
values of brotherly love, truth, reason and freedom, and
expressed his fear of the erosion of these values by
religious institutions which claimed infallibility and
demanded unquestioning and total submission. Freud believed
that "religious man" was adopting morals and ethics for
negative reasons: to avoid the wrath of an omnipotent deity
and His totalitarian institutions, rather than out of a
choice made freely. Both man and morality would suffer,
Freud thought, man because he would live in virtual slavery,
on a false and compliant basis (as Winnicott (1965) would
later phrase it), and morality because it would be dependent
on man remaining faithful to his deities, which Freud
believed to be unlikely, as he believed science would
eventually supercede religion.
Loewald (1960), who, unlike Fromm, spoke from within
mainstream psychoanalysis back in 1960, anticipated a
pendulum swing in the psychoanalytic view of spirituality
when he stated that he believed it was "necessary and timely
to question the assumption, handed to us from the nineteenth
century, that the scientific approach to the world and the
self represents a higher and more mature evolutionary stage
of man than the religious way of life." Today we have more
openly religious analysts and analysands, with spirituality
viewed as a rich source of personal meaning, much more than
just the "blind denial of death and existential limitations"
(Spezzano and Gargiulo, eds., 1997). Spirituality and
psychoanalysis are no longer the strange bedfellows they
once were, and at the same time, Freud can now be seen not
so much as devaluing spirituality per se, but rather as
pointing to certain dangerous aspects of authoritarianism
and totalitarianism within religious institutions. As
Gargiulo and Spezzano point out in the introduction to their
book, a collection of essays entitled "Soul on the Couch,"
many analysts today seek to discover how the discourses of
the soul and of the couch might inform each other, rather
than be at odds. For Gargiulo, as with Fromm, psychoanalysis
"offers the possibility for a spirituality that is humanly
possible rather than religiously necessary" (p. 8).
I think Gargiulo hits the nail on the head here. Most of
us today, witnesses as we are to the dawning of the age of
Aquarius, would balk at the notion of reducing religion to a
clinical issue, to be exposed as pathological and then
relinquished. But there is, I believe, a dark side to the
spirituality that some of our analysands, and some analysts,
can get caught up in, and that is what I wish to focus on
here. Spirituality that is not humanly possible, but
religiously necessary, brings us to the dark side of
enlightenment, the sadomasochistic aspects of the quest for
perfection.
Let me clarify my use of the words "enlightenment" and
"perfect." To be enlightened can simply mean to become wise,
but it also means, especially in mystical traditions, east
and west, that one has attained ultimate wisdom, the state
of permanent oneness with God. The state of enlightenment in
this sense refers to spiritual perfection. As for the word
perfect, I don't mean it in the sense implied in a phrase
like "what a perfect day this has been," which is what I
think of as the casual sense of the word. I mean it to
suggest absolute, total, immaculate perfection, that which
would be ascribed to a Platonic ideal, or to the divine.
Normally, we don't expect ourselves, human beings that we
are, to attain this kind of ultimate perfection, but rather
to be awed and inspired by it, and perhaps humbled. If,
however, we are determined to ignore our human limitations,
demanding absolute perfection of ourselves, we enter the
realm of pathological perfectionism.
Not to say that there is anything wrong with aspiring to
high ideals, or taking inspiration from those whom we
idealize. I believe, with Kohut (1971, 1977, 1984), in the
necessity, throughout the lifespan, for sufficiently
idealizable significant others who provide self-object
functions for the initial development, and later
maintenance, of a cohesive sense of self. There is, however,
an important distinction to be made between idealization and
idolatry. Idealization that goes well enough functions to
build a strong sense of self, and leads to the capacity for
effective self-regulation and satisfying interrelatedness
and mutuality. Idolatry, the ultimate form of defensive
idealization, always implies submission and enslavement to
one who dominates, controls, and possesses.
Idolatry and pathological perfectionism can be readily
observed in some spiritual paths led by self-proclaimed
"fully enlightened," or "perfected" masters, who are
worshiped within their communities as perfect, living
embodiments of God. This premise, that the master and God
are one, sets a standard within the group for spiritual
perfection which only the master has achieved. Any and all
efforts of the followers must be judged by the standard the
master sets. Now if the master happens to be crazy, this
leaves things wide open for totalitarianism and all its
horrors, which we are all too familiar with in this century,
from Hitler to Jones, Koresh, Asahara, ad nauseam. While the
master-disciple relationship is integral to many spiritual
traditions, and not insignificant in our own profession, I
find it useful to bear in mind that the master-slave
relationship is a close relative, and that the line between
disciple and slave may easily be blurred.1
While many participate in master-oriented groups for a
wide variety of reasons, striving toward the goal of
enlightenment through attachment to a perfected master can
be particularly alluring to those seeking a miraculous
antidote to intolerable feelings of worthlessness. With
these people, when the shame-driven, compensatory need for
redemption and salvation (and with it, the hope for relief
from suffering) takes the form of an obsessive quest for
perfection, it is possible to observe in their attitudes and
behavior the workings of an internal masochistic slave,
striving desperately to meet insatiable demands for
perfection from a sadistic internal master. For them, to be
imperfect means to be shamefully bad and defective.
Unfortunately, striving for perfection as an attempt to ward
off shame only perpetuates, rather than relieves, suffering,
for perfection can never be attained.
People with this organizing theme who have gurus, either
religious or secular ones, have often found in the guru's
system the perfect hook to hang all this on. These gurus
demand obedience, worship and submission, which are all
elements of the "purification" process required in order to
be deemed worthy of serving the master. Those who get caught
up in efforts to meet these demands will find any tendency
toward pathological perfectionism greatly exacerbated. Such
gurus hold themselves out as an example of a person who has
attained perfection, which the follower is led to believe he
may eventually expect to attain as well, provided he
exhibits sufficient effort and devotion. However, since
absolute perfection is in fact humanly impossible to attain,
there is no amount of devotion or effort that can ever be
sufficient to attain what the master is said to have. The
disciple, therefore, always comes up short in this
situation, no matter how hard he tries, because the game is
rigged. The master dangles the carrot of perfection, but
gives only the painful blows of the stick of greater effort,
ad infinitum.
At this point I want to take a turn, and emphasize that
it is not necessary for a guru or master to be in the
picture to observe these dynamics at work, and that the
quest for perfection can take various forms, not necessarily
related to spirituality. For some, internalized
perfectionism takes the place of a guru, for example in the
form of striving for ideally selfless moral and spiritual
states, states free of all desire and need; or in the form
of expectations that one's every word, thought and deed be
flawless, anything less being considered disgrace and
failure. Very often, perfection is sought in the person of
the perfect lover, in which case the demands and judgements
are taken off the self and put on the other. Whatever the
context, the quest for absolute perfection is, in my view, a
hopeless, self-defeating, essentially sadomasochistic
endeavor, as illustrated in the cases of Ted and
Frederick.
Ted sits before me, as he has done twice a week for the
last 3 years, tense with anger, directed entirely toward
himself. Ted has no outer guru, but lives, unbeknownst to
himself, under the command of an internal master, by whom he
is constantly feeling tortured. He speaks, once again, about
how he has failed to live up, completely and immediately, to
his expectations of himself to be perfect, and he has been
cruelly abusing himself throughout the session, in his usual
way, cursing himself as stupid, shallow, and pathetic.
I had often tried, in the past, to point out to Ted his
unrelenting, cruel demands of himself, hoping to raise his
curiosity about his organizing principles (Stolorow and
Atwood, 1992), or what Freud would have called, aptly, his
"private religion" (Freud, 1919), which had been almost
impossible for him to think about for a long time because he
could only get so far as his self-hatred. Benjamin (1988)
points out that the "ability to enlist the hope for
redemption is the signature of the power that inspires
voluntary submission" (p. 5). In Ted's case, his perceived
need for redemption was so great that he lived in voluntary
slavery to his own sadistic, insatiably demanding internal
master, composed in large part of internalized, dissociated
identifications with cruel and hostile aspects of his
parents and step-parents. Ted lived in a vicious circle,
seeking redemption from his sense of monstrosity through
striving for perfection. Inevitably and repeatedly failing
to be perfect further confirmed to him his badness and a)
intensified his self-flagellating needs for greater efforts,
b) deepened his wish for miraculous redemption and
salvation, usually in the form of the perfect woman (a
secular form of divine intervention), and c) triggered
constant renewals of his self-imposed restrictions and
punishments. By way of illustration, Ted was drawn to
various forms of starving himself, of food, pleasure and
relaxation. He also felt compelled to seek out and become
helplessly enmeshed in degrading, unsatisfying affairs with
tantalizing women, whom he saw simultaneously as both
potential saviors for himself, and as objects he could first
save, then dominate, possess, control, and grow tired
of.
In the session I refer to here, at a particularly intense
moment in which Ted was expressing self-hatred and
disappointment in himself, I asked,
"Ted, what if you were allowed to just be a person, a
typical, average human being, you know, someone who makes
mistakes from time to time. What if it were OK to be good
enough,2 and not have to be perfect?"
I didn't expect Ted to react by shaking with rage, and
what looked like terror. What came to mind was Dracula
(Stoker, 1983), trembling in horror at the sight of the
crucifix. Ted was speechless, not responding to my inquiries
about his state, just trembling, and eventually, I
spoke.
"Ted, you seem horrified. I know it sounds strange, but
you are reminding me of Dracula, horrified by the sight of
the crucifix. You seem so intensely committed to being a
hideous, evil monster, whose only hope for redemption is to
strive desperately to be a perfect, pure saint. It's as
though considering being just a regular human being like the
rest of us is anathema to you."
This intervention has turned out to be helpful to Ted,
somehow jolting his awareness, and from this point, Ted has
gradually become able to think about and reflect on his
belief in himself as monstrous, his reasons for holding that
belief, and his ways of living from that belief.
Frederick presents a variation on the theme. In spite of
a mortifying case of teenage acne, Frederick turned out to
be an elegant, sophisticated and attractive man, far more so
than either his mother or older brother, even though he
suffered his brother's ridicule and his mother's haughty
criticism for most of his life, especially after his father
divorced his mother, remarried and moved away when he was 4
years old. Now in his mid 30's, with substantial career
achievements and good professional prospects ahead,
Frederick dreams of the perfect woman, and goes from affair
to affair, some longer than others, with women he inevitably
deems unsatisfactory. In Buddhism, which he practices in a
school where the master is relatively in the background,
Frederick aspires to the state of the Buddha by witnessing
his thoughts and feelings, watching them rise up and
dissolve, over and over again. What he avoids is holding on
to them long enough to gain insight or awareness of their
meanings and connections. When the repetition of
inexplicably painful feelings of loneliness, guilt, and fear
becomes too much for him, he feels hopelessly cursed, damned
because of his repulsive acne scars (which in fact are
virtually unnoticeable), or else for some unknown sins he
cannot name. The perfect woman would put an end to all his
suffering, but if he found her, how would he know if someone
more perfect weren't out there somewhere? The answer for
Frederick, as he sees it, is that he must accept his cursed
fate, always to be painfully alone. Although his love for
Buddhist philosophy and practice is quite serious and
sincere, he nevertheless, at times, uses Buddhism to avoid
knowing the meaning of his anger and pain, and to
defensively detach himself from his emotional needs for
connection with others. In fantasy, he hopes that if he
meditates enough, the mysterious curse that causes his
terrible pain will just go away, and never come back.
Aside from their quest for perfection, Ted and Frederick
have in common in their histories highly unstable,
narcissistic parents, who were both extremely controlling
and shaming, as well as neglectful and often grossly
unattuned to the emotional needs of their children. Both
patients have had great difficulties in thinking about and
feeling connected to the traumatic emotional lives they led
as children, each almost completely omitting associations to
their parents and childhood experiences for the first few
years of twice weekly treatment. Instead, they see their
suffering and their bad luck as all their own fault.
Balint (1959), in discussing his concept of primary love,
provides an important insight that I have found helpful with
these patients and others. He states that from the study of
regression in the psychoanalytic situation, he observes a
fantasy, in all of us, of "a primal harmony, which by right
ought to be our due, and which was destroyed either through
our own fault, through the machinations of others, or by our
cruel fate" (p. 64). I, too, observe this fantasy. Primal
harmony, in my view, is simply the experience of having good
enough parental love. The primal harmony may or may not have
actually existed, but it is longed for. I believe that the
power, intensity, and endurance of this longing for the lost
or missing primal harmony, and its cost to development,
depends on, in Winnicott's language, the facilitating
environment (Winnicott, 1965), how well the environment
adapts to the developing child. The more impinging,
unresponsive and traumatic the environment is, the less the
child is able to develop a sense of potency. When this is
the case, ordinary omnipotence (Winnicott, 1959), necessary
for the development of the sense of potency, becomes
pathological (Alvarez, 1997). Then the parents' traumatizing
behavior is interpreted by the child as caused by his own
badness and unworthiness (as in Fairbairn's (1953) "moral
defense"). The child assumes total culpability, an
internalized, negative form of omnipotence (see discussion
of Wurmser, 1999, below). The parents' failures become cause
for burning shame, brutal self-reproach, and at the same
time, there is a sense of being a helpless victim of powers
he cannot control. Since the child wishes, due to his
dependence, to preserve his parents as good, he comes to see
himself not so much as their victim, but rather as a victim
of unknown, external forces, Balint's "cruel Fate;" or, in
other words, externalized negative omnipotence.
Fairbairn (1958) would have called this "the closed
system," and in this particular kind of system I am
describing, Balint's fantasy becomes a central organizing
theme: the child, later the patient, goes from a)
experiencing cruelty in the parents, to b) blaming himself
for eliciting that cruelty, to c) trying to exonerate the
parents via dissociation, to d) the experience of endless
obsessional confusion about whether the badness is his own
or his parents'. Because this seems hopelessly unresolvable,
life comes to feel like an inexplicable punishment inflicted
by an omnipotent, merciless external judge who has control
over one's destiny. It then seems that only a miracle,
externalized positive omnipotence, in the form of "kind"
fate, could repair the damage and lift the curse.
Here we have pathological omnipotence (which, again,
represents a failure on the part of the parents to manage
the child's healthy, normal omnipotence well enough),
internalized as self-condemnation, and externalized as a
sense of being the victim of cruel and fickle fate, both
attitudes representing the search for an antidote to
unbearable impotence.3 In later life, the hallmark of this
dilemma will be chronic, agonized longing for perfection,
internal and external, in oneself and in others.
Wurmser (1999) sees this "omnipotence of responsibility
as defense against utter helplessness." He says:
"Narcissistic fantasies, in general, serve in traumatic
situations as protection against helplessness. There exists,
however, as a particularly important version of such
protective omnipotence, the fantasy, almost delusion, of the
absolute, total nature of responsibility, as if to say: 'If
I only would be strong and good enough, all these awful
things would not happen. Whatever abuse occurs, it is all my
fault.'...
Thus, throughout the material in these patients goes the
absoluteness both of their conscience and of their ideal:
they themselves must be perfect and behave accordingly;
their self-condemnation is correspondingly
'totalitarian'...
The fantasy of perfection and omnipotence can never be
fulfilled. What remains consciously is abysmal shame and
guilt. The dynamics of this omnipotence of responsibility,
as a protection against traumatic helplessness, and hence
the totalitarian sadism of the inner judge need to be put
into words, many times, to bring about a gradual relief" (p.
315, italics mine).
As in Wurmser's formulation, to defend themselves from
the impotent rage and helpless despair of fully
comprehending the traumatogenic failures of their parents,
both Ted and Frederick focus instead on their own shameful
failures, holding themselves and others to impossible
standards of perfection, punishing themselves with
self-contempt while waiting, angrily, for fate to become
more kind. The desperate attempt to find control in the
midst of helplessness can seemingly be resolved, as Ferenzci
pointed out long ago (Ferenzci, 1933), by identifying with
the aggressor. Having power, any kind of power, is better
than feeling overwhelmed, alone and helpless.
Sado-masochistic self-abuse puts the power in one's own
hands, and takes it out of the hands of the original
antagonists. To sadistically reproach and punish oneself
might be a hellish torment, but at least it is under one's
own control.
Understanding these dynamics will enhance our helpfulness
with many patients, but most importantly, as analysts, we
hope, optimally, to be able to let our patients use us, and
not the other way around. These patients need help finding a
way out of their vicious circles, which have been created as
a way of protecting themselves from the destructiveness in
their early environment. We have to provide the safety and
respect in the analytic situation that will embolden them,
so that they can use us to envision and realize ways of
living in freedom rather than slavery. Since such a life of
freedom is virtually unimaginable to them, and would be
equivalent to assuming a new identity, this is usually a
slow process, fraught with many terrors.
Some of our analysands approach spiritual leaders seeking
a safe haven and a new beginning (Balint, 1932), a chance to
surrender (Ghent, 1990; Benjamin; Maroda, 1999) their
rigidly defended, wounded selves to a transforming, opening,
healing other (Bollas, 1987). These hopes, when laid at the
wrong feet, are too often met with a confusion of tongues
(Ferenzci, 1933), a bait and switch maneuver, where instead
of finding the longed for facilitation of a safe and
transforming surrender, one is met instead with
ever-increasing demands for total submission. Sadistic
domination is all too easily confused with benign love, of a
parent, or an enlightened master, or an analyst, especially
when the sadistic domination and the love are both present,
whether simultaneously or in alternation.
The informed analyst is in a position to help sort out
this confusion. Whether analysands have become enslaved to a
private or public philosophy geared towards attaining
perfection, or seduced by a guru, or seduced into the
servitude of living as a false self in accommodation to
narcissistic parents (Winnicott, 1952; Miller, 1981), we as
analysts can seek to help patients discover and distinguish
what they truly value and desire from what they believe they
must submit to and comply with out of fear of
punishment.
What punishment is the most dreadful of all? I believe it
is the withdrawal of love and human connectedness. Such
withdrawal is an immensely powerful weapon in the hands of
those who are in a position to dominate and control others.
When this withdrawal has been traumatic early in life, as it
was for both Ted and Frederick, who stood by helplessly as
they saw their families torn apart by divorce, the search
for love that will never be withdrawn, for perfect,
miraculous love, becomes desperate. For many, and I stress
that I am not suggesting for all, the quest for
enlightenment and perfection is accompanied by an underlying
hopelessness about knowing human love that is good enough,
good enough to dispel the curse of aloneness. It expresses a
wish to magically avoid or escape agonizing disappointments
in people by loving only a person or an ideal that is
perceived as perfect, someone or something that seems to
offer a guarantee of constant, unconditional love. Such
guarantees too often come at the price of endless longing,
self-punishment and submission. We can help our patients,
rather than to sacrifice themselves at the altar of
unattainable perfection, to pursue love, transformation and
wisdom that are good enough, and therefore humanly
attainable.
Daniel Shaw CSW
E-mail: shawdan@aol.com Website: Daniel Shaw, CSW
Also by Daniel Shaw CSW: Traumatic Abuse in Cults: An
Exploration of an Unfamiliar Social Problem
ENDNOTES
1 For a complex and illuminating view of the master-slave
relationship, I refer the reader to Benjamin, 1988,
particularly the chapter entitled "Master and Slave." press
here to return to text
2 I was of course thinking of Winnicott's use of the term
"good enough," as in "good enough environment," "good enough
mother" (Winnicott, 1955). press here to return to text
3 See Fromm, 1941, Chapter 5 (Mechanisms of Escape), for
his discussion of masochism and the role of the "magic
helper." See also Shaw, 1996 for further discussion of the
"magic helper" concept. press here to return to text
To read "Traumatic Abuse in Cults: An Exploration of an
Unfamiliar Social Problem, by Daniel Shaw, C.S.W., press
here.
REFERENCES
Alvarez, A. (1997). "Projective Identification as a
Communication: Its Grammar in Borderline Psychotic
Children." Psychoanalytic Dialogues 7:6, pp. 753-767.
Balint, M. (1932). "Character Analysis and New
Beginning." In Balint, 1953.
-(1953). Primary Love and Psychoanalytic Technique.
Liveright Publishing Corporation, New York.
--(1959). Thrills and Regressions. International
Universities Press, New York.
Benjamin, J. (1988). The Bonds of Love: Psychoanalysis,
Feminism, and the Problem of Domination. Pantheon Books, New
York.
Bollas, C. (1987). The Shadow of the Object:
Psychoanalysis of the Unthought Known. Columbia University
Press, NY.
Fairbairn, W.R.D. (1943). "The Repression and the Return
of Bad Objects (with special reference to the 'War
Neuroses')." In Fairbairn, 1952.
-(1952). Psychoanalytic Studies of the Personality.
Routledge, London and New York.
-(1958). "On the Nature and Aims of the Psychoanalytical
Treatment." International Journal of Psychoanalysis, Vol.
39, pp. 374-385.
Ferenzci, S. (1933). "Confusion of Tongues Between Adults
and the Child." In Ferenzci, 1980.
-(1980). Final Contributions to the Problems and Methods
of Psychoanalysis. Maresfield Reprints, London.
Freud, S. (1919) "Psychoanalysis and Religious Origins,"
pp. 222-227. In Freud, (1963).
--(1957). The Future of an Illusion. Doubleday Anchor
Books. Garden City, New York.
--(1963). Character and Culture. Collier Books, NY.
Fromm, E. (1941). Escape from Freedom. Discus Books, New
York, NY. 1969
--(1950). Psychoanalysis and Religion. Yale University
Press, New Haven, CT.
Ghent, E. (1990). "Masochism, Submission, Surrender:
Masochism as a Perversion of Surrender." In Mitchell and
Aron, eds., 1999.
Kohut, H. (1971). The Analysis of the Self. International
Universities Press. New York, NY.
-(1977). The Restoration of the Self. International
Universities Press. Madison, WI.
-(1984). How does Analysis Cure?. The University of
Chicago Press. Chicago, IL.
Loewald, H. (1960). "On the Therapeutic Action of
Psychoanalysis," pp. 221-256. In Loewald (1980).
--(1980). Papers on Psychoanalysis. Yale University
Press, New Haven, CT.
Maroda, K. (1999). Seduction, Surrender, and
Transformation: Emotional Engagement in the Analytic
Process. The Analytic Press, Hillsdale, NJ.
Miller, A. (1981). The Drama of the Gifted Child. Basic
Books, Inc. New York.
Mitchell, S. and Aron, L. (1999). Relational
Psychoanalysis: The Emergence of a Tradition. The Analytic
Press, Hillsdale, N.J.
Shaw, D. (1996). Traumatic Abuse in Cults. Online at
http://www.cyberpass.net/truth/essay.htm
Spezzano, C. and Gargiulo, G., eds. Soul On the Couch:
Spirituality, Religion, and Morality in Contemporary
Psychoanalysis. The Analytic Press, Hillsdale, NJ.
Stoker, B. (1983). Dracula. Oxford University Press,
Oxford, U.K.
Stolorow, R. and Atwood, G. (1992). Contexts of Being:
The Intersubjective Foundations of Psychological Life. The
Analytic Press, Hillsdale, NJ.
Winnicott, C., R. Shepherd, and M. Davis, eds. (1989).
Psychoanalytic Explorations: D.W. Winnicott. Harvard
University Press, Cambridge, MA.
Winnicott, D.W. (1952). "Psychoses and Child Care," pp.
219-228. In Winnicott, 1992.
--(1955). "Very Early Roots of Aggression," pp. 210-214,
in Winnicott, 1992.
-(1959). "The Fate of the Transitional Object," pp.
53-58. In C. Winnicott, R. Shepherd, and M. Davis, eds.,
1989.
--(1960). "Ego Distortions in Terms of True and False
Self," pp. 140-152. In Winnicott, 1965.
-(1965). Maturational Processes in the Facilitating
Environment. International Universities Press, Inc.,
Madison, WI.
-(1992). Through Paediatrics to Psycho-Analysis:
Collected Papers. Brunner/Mazel Publishers, New York.
Wurmser, L. (1999). "Trauma, Shame Conflicts, and Affect
Regression: Discussion of 'Wounded but Still Walking.' "
Psychoanalytic Inquiry 19:3, pp. 309-319.
Daniel Shaw - New York, NY
|