Difference between revisions of "Countertransference"
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| − | + | [[countertransference]] ([[French]]: ''[[contre-transfert]]'') | |
| − | countertransference | ||
[[Freud]] used the term '[[countertransference]]' to denote the [[analyst]]'s [[unconscious]] [[feelings]] toward the [[analysand]]. | [[Freud]] used the term '[[countertransference]]' to denote the [[analyst]]'s [[unconscious]] [[feelings]] toward the [[analysand]]. | ||
Although [[Freud]] only used the term very rarely, it became much more widely used in [[psychoanalytic theory]] after his [[death]]. | Although [[Freud]] only used the term very rarely, it became much more widely used in [[psychoanalytic theory]] after his [[death]]. | ||
| + | |||
In particular, [[analyst]]s soon divided over the role allotted to [[countertransference]] in discussions of [[technique]]. | In particular, [[analyst]]s soon divided over the role allotted to [[countertransference]] in discussions of [[technique]]. | ||
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On the one hand, many [[analyst]]s argued that [[counter-transference]] manifestations were the result of incompletely analysed elements in the [[analyst]], and that such manifestations should therefore be reduced to a minimum by a more complete [[training]] [[analysis]]. | On the one hand, many [[analyst]]s argued that [[counter-transference]] manifestations were the result of incompletely analysed elements in the [[analyst]], and that such manifestations should therefore be reduced to a minimum by a more complete [[training]] [[analysis]]. | ||
| + | |||
On the other hand, some [[analyst]]s from the [[Klein]]ian [[school]], beginning with Paula Heimann, argued that the [[analyst]] should be guided in his [[interpretation]]s by his own [[countertransference]] reactions, taking his own feelings as an indicator of the [[patient]]'s state of mind. | On the other hand, some [[analyst]]s from the [[Klein]]ian [[school]], beginning with Paula Heimann, argued that the [[analyst]] should be guided in his [[interpretation]]s by his own [[countertransference]] reactions, taking his own feelings as an indicator of the [[patient]]'s state of mind. | ||
| + | |||
Whereas the former group regarded [[countertransference]] as an obstacle to [[analysis]], the latter group regarded it as a useful tool. | Whereas the former group regarded [[countertransference]] as an obstacle to [[analysis]], the latter group regarded it as a useful tool. | ||
| − | In the 1950s, | + | In the 1950s, [[Lacan]] describes [[countertransference]] as a [[resistance]], an obstacle which hinders the [[progress]] of [[psychoanalytic]] [[treatment]]. |
| + | |||
[[Countertransference]] is a [[resistance]] of the [[analyst]]. | [[Countertransference]] is a [[resistance]] of the [[analyst]]. | ||
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| − | [[[[ | + | Thus [[Lacan]] defines [[countertransference]] as 'the sum of the prejudices, [[passion]]s, perplexities, and even the insufficient information of the [[analyst]] at a certain moment of the [[dialectic]]al process' of the [[treatment]].<ref>{{Ec}} p.225</ref> |
| + | |||
| + | [[Lacan]] refers to two of [[Freud]]'s case studies to illustrate what he means. | ||
| + | |||
In 1951, he refers to the [[Dora]] case, and argues that [[Freud]]'s [[countertransference]] was rooted in his [[belief]] that [[heterosexuality]] is [[natural]] rather than [[normative]], and in his [[identification]] with Herr K. | In 1951, he refers to the [[Dora]] case, and argues that [[Freud]]'s [[countertransference]] was rooted in his [[belief]] that [[heterosexuality]] is [[natural]] rather than [[normative]], and in his [[identification]] with Herr K. | ||
| − | + | ||
| + | [[Lacan]] argues that it was these two factors which caused [[Freud]] to handle the [[treatment]] badly and provoke the 'negative transference' which led to [[Dora]] breaking off the [[treatment]] <ref>[[Lacan]], 1951a</ref>. | ||
In 1957 [[Lacan]] presents a similar [[analysis]] of Freud's treatment of the young homosexual woman <ref>Freud, 1920a</ref>. | In 1957 [[Lacan]] presents a similar [[analysis]] of Freud's treatment of the young homosexual woman <ref>Freud, 1920a</ref>. | ||
| − | |||
| − | |||
| − | [[Lacan]] argues that Freud did this because he found the woman attractive and because he identified with the woman's father <ref>{{S4}} p.106-9</ref>. | + | He argues that when [[Freud]] [[interpreted]] the [[woman]]'s [[dream]] as expressing a wish to deceive him, he was focusing on the [[imaginary]] dimension of the [[woman]]'s [[transference]] rather than on the [[symbolic]] dimension.<ref>{{S4}} p.135</ref>. |
| − | Once again, Freud's [[countertransference]] brought the [[treatment]] to a premature end, though this time it was [[Freud]] who decided to terminate it. | + | |
| + | That is, [[Freud]] interpreted the dream as something directed at him personally, rather than as something directed at the [[Other]]. | ||
| + | |||
| + | [[Lacan]] argues that [[Freud]] did this because he found the [[woman]] attractive and because he identified with the [[woman]]'s [[father]].<ref>{{S4}} p.106-9</ref>. | ||
| + | |||
| + | Once again, [[Freud]]'s [[countertransference]] brought the [[treatment]] to a premature end, though this time it was [[Freud]] who decided to terminate it. | ||
The preceding examples might seem to suggest that [[Lacan]] aligns himself with those [[analyst]]s who argue that the training [[analysis]] should give the [[analyst]] the capacity to transcend all affective reactions to the [[patient]]. | The preceding examples might seem to suggest that [[Lacan]] aligns himself with those [[analyst]]s who argue that the training [[analysis]] should give the [[analyst]] the capacity to transcend all affective reactions to the [[patient]]. | ||
| + | |||
However, [[Lacan]] absolutely rejects this point of view, which he dismisses as a 'stoical ideal' <ref>{{S8}} p.219</ref>. | However, [[Lacan]] absolutely rejects this point of view, which he dismisses as a 'stoical ideal' <ref>{{S8}} p.219</ref>. | ||
| − | The training [[analysis]] does not put the [[analyst]] beyond passion, and to believe that it does would be to believe that all the passions stem from the unconscious, an idea which [[Lacan]] rejects. | + | |
| − | If anything, the better analysed the [[analyst]] is, the more likely he is to be frankly in love with, or be quite repulsed by, the [[analysand]] <ref>{{S8}} p.220</ref>. | + | The training [[analysis]] does not put the [[analyst]] beyond passion, and to believe that it does would be to believe that all the passions stem from the [[unconscious]], an idea which [[Lacan]] rejects. |
| + | |||
| + | If anything, the better analysed the [[analyst]] is, the more likely he is to be frankly in love with, or be quite repulsed by, the [[analysand]].<ref>{{S8}} p.220</ref>. | ||
| + | |||
If, then, the [[analyst]] does not act on the basis of these feelings, it is not because his training [[analysis]] has drained away his passions, but because it has given him a desire which is even stronger than those passions, a desire which [[Lacan]] calls the [[desire of the [[analyst]]]].<ref>{{S8}} p.220-1</ref> | If, then, the [[analyst]] does not act on the basis of these feelings, it is not because his training [[analysis]] has drained away his passions, but because it has given him a desire which is even stronger than those passions, a desire which [[Lacan]] calls the [[desire of the [[analyst]]]].<ref>{{S8}} p.220-1</ref> | ||
| − | |||
| − | No one has ever said that the [[analyst]] should never have feelings towards his [[patient]]. But he must know not only not to give into them, to keep them in their place, but also how to make adequate use of them in his technique. <ref>{{Sl}} p.32</ref> | + | Hence [[Lacan]] does not entirely reject Paula Heimann's position. |
| + | |||
| + | He accepts that [[analyst]]s have feelings towards their [[patient]]s, and that sometimes the [[analyst]] can direct the treatment better by reflecting on these feelings. | ||
| + | |||
| + | For example, if Freud had reflected a bit more on his feelings towards the young homosexual woman, he might have avoided interpreting her dream as a message addressed directly to him <ref>{{S4}} p.108</ref>. | ||
| + | |||
| + | No one has ever said that the [[analyst]] should never have feelings towards his [[patient]]. | ||
| + | |||
| + | But he must know not only not to give into them, to keep them in their place, but also how to make adequate use of them in his technique. <ref>{{Sl}} p.32</ref> | ||
If [[countertransference]]is condemned by [[Lacan]], then, it is because he defines it not in terms of affects felt by the [[analyst]], but as the [[analyst]]'s failure to use those affects appropriately. | If [[countertransference]]is condemned by [[Lacan]], then, it is because he defines it not in terms of affects felt by the [[analyst]], but as the [[analyst]]'s failure to use those affects appropriately. | ||
| + | |||
In the 1960s [[Lacan]] becomes very critical of the term countertransference. | In the 1960s [[Lacan]] becomes very critical of the term countertransference. | ||
| + | |||
He argues that it connotes a symmetrical relationship between the [[analyst]] and the [[analysand]], whereas the transference is anything but a symmetrical relationship. | He argues that it connotes a symmetrical relationship between the [[analyst]] and the [[analysand]], whereas the transference is anything but a symmetrical relationship. | ||
| − | When speaking of the [[analyst]]'s position it is both misleading and unnecessary to use the term countertransference; it is sufficient to speak of the different ways in which the [[analyst]] and [[analysand]] are implicated in the transference <ref>{{S8}} 233</ref>. | + | |
| − | + | When speaking of the [[analyst]]'s position it is both misleading and unnecessary to use the term countertransference; it is sufficient to speak of the different ways in which the [[analyst]] and [[analysand]] are implicated in the transference <ref>{{S8}} p.233</ref>. | |
| + | |||
| + | "The transference is a phenomenon in which subject and psycho-analyst are both included. To divide it in terms of transference and counter-transference . . . is never more than a way of avoiding the essence of the matter."<ref>{{Sll}} p.231</ref>. | ||
==def== | ==def== | ||
Countertransference is a term in psychotherapy, denoting a condition where the therapist, as a result of the therapy sessions, begins to transfer the therapist's own repressed feelings to the [[patient]]. | Countertransference is a term in psychotherapy, denoting a condition where the therapist, as a result of the therapy sessions, begins to transfer the therapist's own repressed feelings to the [[patient]]. | ||
| + | |||
It is also defined as the entire body of feelings that the therapist has toward the [[patient]]. | It is also defined as the entire body of feelings that the therapist has toward the [[patient]]. | ||
| − | Countertransference is defined in oppositon to transference, where a person in therapy begins to transfer feelings | + | Countertransference is defined in oppositon to transference, where a person in therapy begins to transfer feelings to the therapist. |
| + | |||
For example, the person in therapy may begin to look at the therapist as if the therapist were the [[patient]]'s mother, transferring their feelings for the real mother to the therapist. | For example, the person in therapy may begin to look at the therapist as if the therapist were the [[patient]]'s mother, transferring their feelings for the real mother to the therapist. | ||
| + | |||
This is considered a positive sign in psychoanalytic therapy, showing that the [[patient]] is making progress. | This is considered a positive sign in psychoanalytic therapy, showing that the [[patient]] is making progress. | ||
In On Becoming a Counselor, Eugene Kennedy states that [[countertransference]]has the potential to be present in any counseling relationship. | In On Becoming a Counselor, Eugene Kennedy states that [[countertransference]]has the potential to be present in any counseling relationship. | ||
| − | He states that it is often one of the biggest challenges for a new counselor to overcome, and while there is no way to totally overcome the problem of counter-transference | + | |
| + | He states that it is often one of the biggest challenges for a new counselor to overcome, and while there is no way to totally overcome the problem of counter-transference learning to not let [[countertransference]]affect a counseling relationship is key. | ||
| + | |||
The mantra "only connect" is often associated with this effect. | The mantra "only connect" is often associated with this effect. | ||
| + | |||
| + | ==See Also== | ||
| + | * [[Transference]] | ||
| + | |||
| + | ==References== | ||
| + | <references/> | ||
[[Category:Psychotherapy]] | [[Category:Psychotherapy]] | ||
| − | |||
[[Category:Jacques Lacan]] | [[Category:Jacques Lacan]] | ||
[[Category:Terms]] | [[Category:Terms]] | ||
Revision as of 05:35, 4 July 2006
countertransference (French: contre-transfert)
Freud used the term 'countertransference' to denote the analyst's unconscious feelings toward the analysand.
Although Freud only used the term very rarely, it became much more widely used in psychoanalytic theory after his death.
In particular, analysts soon divided over the role allotted to countertransference in discussions of technique.
On the one hand, many analysts argued that counter-transference manifestations were the result of incompletely analysed elements in the analyst, and that such manifestations should therefore be reduced to a minimum by a more complete training analysis.
On the other hand, some analysts from the Kleinian school, beginning with Paula Heimann, argued that the analyst should be guided in his interpretations by his own countertransference reactions, taking his own feelings as an indicator of the patient's state of mind.
Whereas the former group regarded countertransference as an obstacle to analysis, the latter group regarded it as a useful tool.
In the 1950s, Lacan describes countertransference as a resistance, an obstacle which hinders the progress of psychoanalytic treatment.
Countertransference is a resistance of the analyst.
Thus Lacan defines countertransference as 'the sum of the prejudices, passions, perplexities, and even the insufficient information of the analyst at a certain moment of the dialectical process' of the treatment.[1]
Lacan refers to two of Freud's case studies to illustrate what he means.
In 1951, he refers to the Dora case, and argues that Freud's countertransference was rooted in his belief that heterosexuality is natural rather than normative, and in his identification with Herr K.
Lacan argues that it was these two factors which caused Freud to handle the treatment badly and provoke the 'negative transference' which led to Dora breaking off the treatment [2].
In 1957 Lacan presents a similar analysis of Freud's treatment of the young homosexual woman [3].
He argues that when Freud interpreted the woman's dream as expressing a wish to deceive him, he was focusing on the imaginary dimension of the woman's transference rather than on the symbolic dimension.[4].
That is, Freud interpreted the dream as something directed at him personally, rather than as something directed at the Other.
Lacan argues that Freud did this because he found the woman attractive and because he identified with the woman's father.[5].
Once again, Freud's countertransference brought the treatment to a premature end, though this time it was Freud who decided to terminate it.
The preceding examples might seem to suggest that Lacan aligns himself with those analysts who argue that the training analysis should give the analyst the capacity to transcend all affective reactions to the patient.
However, Lacan absolutely rejects this point of view, which he dismisses as a 'stoical ideal' [6].
The training analysis does not put the analyst beyond passion, and to believe that it does would be to believe that all the passions stem from the unconscious, an idea which Lacan rejects.
If anything, the better analysed the analyst is, the more likely he is to be frankly in love with, or be quite repulsed by, the analysand.[7].
If, then, the analyst does not act on the basis of these feelings, it is not because his training analysis has drained away his passions, but because it has given him a desire which is even stronger than those passions, a desire which Lacan calls the [[desire of the analyst]].[8]
Hence Lacan does not entirely reject Paula Heimann's position.
He accepts that analysts have feelings towards their patients, and that sometimes the analyst can direct the treatment better by reflecting on these feelings.
For example, if Freud had reflected a bit more on his feelings towards the young homosexual woman, he might have avoided interpreting her dream as a message addressed directly to him [9].
No one has ever said that the analyst should never have feelings towards his patient.
But he must know not only not to give into them, to keep them in their place, but also how to make adequate use of them in his technique. [10]
If countertransferenceis condemned by Lacan, then, it is because he defines it not in terms of affects felt by the analyst, but as the analyst's failure to use those affects appropriately.
In the 1960s Lacan becomes very critical of the term countertransference.
He argues that it connotes a symmetrical relationship between the analyst and the analysand, whereas the transference is anything but a symmetrical relationship.
When speaking of the analyst's position it is both misleading and unnecessary to use the term countertransference; it is sufficient to speak of the different ways in which the analyst and analysand are implicated in the transference [11].
"The transference is a phenomenon in which subject and psycho-analyst are both included. To divide it in terms of transference and counter-transference . . . is never more than a way of avoiding the essence of the matter."[12].
def
Countertransference is a term in psychotherapy, denoting a condition where the therapist, as a result of the therapy sessions, begins to transfer the therapist's own repressed feelings to the patient.
It is also defined as the entire body of feelings that the therapist has toward the patient.
Countertransference is defined in oppositon to transference, where a person in therapy begins to transfer feelings to the therapist.
For example, the person in therapy may begin to look at the therapist as if the therapist were the patient's mother, transferring their feelings for the real mother to the therapist.
This is considered a positive sign in psychoanalytic therapy, showing that the patient is making progress.
In On Becoming a Counselor, Eugene Kennedy states that countertransferencehas the potential to be present in any counseling relationship.
He states that it is often one of the biggest challenges for a new counselor to overcome, and while there is no way to totally overcome the problem of counter-transference learning to not let countertransferenceaffect a counseling relationship is key.
The mantra "only connect" is often associated with this effect.
See Also
References
- ↑ Lacan, Jacques. Écrits. Paris: Seuil, 1966. p.225
- ↑ Lacan, 1951a
- ↑ Freud, 1920a
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.135
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.106-9
- ↑ Lacan, Jacques. Le Séminaire. Livre VIII. Le transfert, 1960-61. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.219
- ↑ Lacan, Jacques. Le Séminaire. Livre VIII. Le transfert, 1960-61. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.220
- ↑ Lacan, Jacques. Le Séminaire. Livre VIII. Le transfert, 1960-61. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.220-1
- ↑ Lacan, Jacques. Le Séminaire. Livre IV. La relation d'objet, 19566-57. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.108
- ↑ Template:Sl p.32
- ↑ Lacan, Jacques. Le Séminaire. Livre VIII. Le transfert, 1960-61. Ed. Jacques-Alain Miller. Paris: Seuil, 1991. p.233
- ↑ Template:Sll p.231
