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In [[psychoanalysis]]Later on, however, [[transference]] (''transfert'') refers it came to refer to the [[processpatient]] by which 's [[affectrelationship]] and to the [[desireanalyst]] originally associated with one person, such as a parent or sibling, are [[unconscious]]ly shifted to another person, especially to it develops in the [[analysttreatment]].<ref>http://dictionary.reference.com/search?q=transference</ref>

==Transference and Freud==The term [[transference]] first emerged in [[Freud]]'s work as simply another term for the [[displacement]] of [[affect]] from one idea to another.<ref>Freud, 1900a: SE V, 562</ref>Later on, however, it came to refer to the patient's relationship to the analyst as it develops in the treatment. This soon became the central [[meaning ]] of the term, and is the [[sense ]] in which it is usually [[understood ]] in [[psychoanalytic theory ]] today.The use of a special term to denote the patient's relationship to the analyst is justified by the peculiar character of this relationship.

Freud was first struck by the intensity The use of the patient's affective reactions a special term to denote the doctor in [[Breuerpatient]]'s [[treatment]] of [[Anna O]] in 1882, which he argued was due relationship to the [[patientanalyst]] transferring [[unconscious]] ideas onto the doctor.<ref>Freud, 1895d</ref>As he developed the psychoanalytic method, Freud first regarded is justified by the transference exclusively as a peculiar [[resistancecharacter]] which impedes the recall of [[repression|repressed]] [[memories]], an obstacle to the treatment which must be 'destroyed'this relationship.<ref>Freud, 1905e: SE VII, 116</ref>

Gradually, however, he modified this view, coming to see the transference also as a positive factor which helps ===Treatment===[[Freud]] was first struck by the treatment to progress. The positive value intensity of transference lies in the fact that it provides a way for the analysand[[patient]]'s history [[affect]]ive reactions to be confronted the doctor in the immediacy [[Breuer]]'s [[treatment]] of the present relationship with the analyst; [[Anna O]] in the way 1882, which he relates argued was due to the analyst, [[patient]] transferring [[unconscious]] [[ideas]] onto the analysand inevitably repeats earlier relationships with other figures doctor.<ref>{{F}} (especially those with the parents1895d)With Josef Breuer. This paradoxical nature of transference, as both an obstacle to the treatment and that which drives the treatment forward, perhaps helps to explain why there are so many different and opposing views of transference in psychoanalytic theory today''[[Sigmund Freud|Bibliography|Studies on Hysteria]]''. [[SE]] II.</ref>

==Transference and Jacques Lacan==Resistance====Lacan's thinking about As he developed the [[transferencepsychoanalytic]] method, [[Freud]] goes through several stages. His first work to deal with regarded the subject in any detail is '''An Intervention on the Transference'','<ref>Lacan, 1951</ref> in [[transference]] exclusively as a [[resistance]] which he describes impedes the transference in [[dialecticrecall]]al terms borrowed from of [[Hegelrepression|repressed]]. He criticises [[ego-psychologymemories]] for defining , an obstacle to the transference in terms of [[affecttreatment]]s; which must be "destroyed".<ref>{{F}} (1905e [1901]) "Transference does not refer to any mysterious property [[Sigmund Freud:Bibliography|Fragment of affect, and even when it reveals itself under the appearance an Analysis of emotion, it only acquires meaning by virtue a Case of the dialectical moment in which it is producedHysteria]]."<ref>Ec[[SE]] VII, 2253: 116</ref>

In other wordsGradually, Lacan argues that although transference often manifests itself in the guise of particularly strong affectshowever, such as [[love]] and [[hate]]he modified this view, it does not consist of such emotions but in coming to see the [[structuretransference]] of an intersubjective relationship. This structural definition of transference remains also as a constant theme throughout the rest of Lacan's work; he consistently locates the essence of transference in positive factor which helps the [[symbolic]treatment] and not in the [[imaginary]], although it clearly has powerful imaginary effects. Later on, Lacan will remark that if transference often manifests itself under the appearance of love, it is first and foremost the to [[love of knowledgeprogress]] (''savoir'') that is concerned.

Lacan returns ====Progress====The positive [[value]] of [[transference]] lies in the fact that it provides a way for the [[analysand]]'s history to be confronted in the subject immediacy of the transference [[present]] relationship with the [[analyst]]; in the seminar of 1953-4. This time way he conceives it not in terms borrowed from Hegelian dialectics but in terms borrowed from relates to the [[analyst]], the [[analysand]] inevitably repeats earlier relationships with other [[figures]] (especially those with the [[anthropologyparents]] of exchange).<ref>Mauss, LÈvi-Strauss</ref>

Transference is implicit in the This paradoxical [[speech actnature]] of [[transference]], which involves as both an exchange of obstacle to the [[signtreatment]]s and that transforms which [[drives]] the speaker and listener: In its essence[[treatment]] forward, the efficacious transference which we're considering is quite simply the speech act. Each time a man speaks perhaps helps to another in an authentic explain why there are so many different and full manner, there is, opposing views of [[transference]] in the true sense, transference, symbolic transference - something which takes place which changes the nature of the two beings present[[psychoanalytic theory]] today.<ref>Sl, 109</ref>

==Jacques Lacan==[[Lacan]]'s [[thinking]] [[about]] [[transference]] goes through several [[development|stages]].  ===Dialectic===His first work to deal with the subject in any detail is '''[[Jacques Lacan:Bibliography|An Intervention on the Transference]]'',<ref>{{L}} (1951) "[[Intervention sur le transfert]]." ''[[Écrits]]''. [[Paris]]: Seuil, 1966: 215-26 ["[[Intervention sur le transfert|Intervention on the transference]]." Trans. [[Jacqueline Rose]]. Eds. Juliet Mitchell and Jacqueline Rose. ''[[Feminine]] [[Sexuality]]: [[Jacques Lacan]] and the école freudienne''. [[London]]: Macmillan, 1982; New York: W.W. Norton & Co., 1982: 61-­73].</ref> in which he describes the [[transference]] in [[dialectic]]al [[terms]] borrowed from [[Hegel]].  ===Affect===He criticises [[ego-psychology]] for defining the [[transference]] in terms of [[affect]]s: <blockquote>"Transference does not refer to any mysterious property of affect, and even when it reveals itself under the [[appearance]] of [[emotion]], it only acquires meaning by virtue of the [[dialectical]] [[moment]] in which it is produced."<ref>{{Ec}} p. 225</ref></blockquote> In other [[words]], [[Lacan]] argues that although [[transference]] often manifests itself in the guise of particularly strong [[affect]]s, such as [[love]] and [[hate]], it does not consist of such emotions but in the [[structure]] of an [[intersubjectivity|intersubjective relationship]].  This [[structural]] definition of [[transference]] remains a constant theme throughout the rest of [[Lacan]]'s work; he consistently locates the [[essence]] of [[transference]] in the [[symbolic]] and not in the [[imaginary]], although it clearly has powerful imaginary effects. Later on, Lacan will remark that if [[transference]] often manifests itself under the appearance of [[love]], it is first and foremost the [[love]] of [[knowledge]] (''[[savoir]]'') that is concerned. ===Seminar of 1953-54===[[Lacan]] returns to the subject of the [[transference]] in the [[seminar ]] of 1953-4.  This [[time]] he conceives it not in terms borrowed from [[dialectic|Hegelian dialectic]]s but in terms borrowed from the [[anthropology]] of [[exchange]]. [[Transference]] is implicit in the [[speech act]], which involves an exchange of [[sign]]s that transforms the [[speaker]] and listener: In its essence, the efficacious [[transference]] which we're considering is quite simply the [[speech]] [[act]].  Each time a man speaks to another in an authentic and [[full]] manner, there is, in the [[true]] sense, [[transference]], [[symbolic]] [[transference]] - something which takes [[place]] which changes the nature of the two beings present.<ref>{{S1}} p. 109</ref> In the [[seminar]] of the following year, he continues to elaborate on the [[symbolic ]] nature of [[transference]], which he [[identifies ]] with the [[compulsion to repeat]], the [[insistence]] of [[the symbolic ]] determinants of the [[subject]].<ref>{{S2, }} p. 210-11</ref> This is to be distinguished from the [[imaginary ]] aspect of [[transference]], namely, the affective [[affect]]ive reactions of [[love]] and [[aggressivity]].  In this [[distinction ]] between the [[symbolic ]] and [[imaginary ]] aspects of [[transference]], [[Lacan ]] provides a useful way of [[understanding ]] the paradoxical function of the [[transference ]] in psychoanalytic [[psychoanalytic treatment]]; in its symbolic aspect ([[repetition]]) it helps the [[treatment ]] [[progress ]] by revealing the [[signifiers]] of the subject's [[history]], while in its [[imaginary ]] aspect ([[love ]] and [[hate]]) it [[acts ]] as a [[resistance]].<ref>see {{S4, }} p. 135; {{S8}} p. 204</ref> [[Lacan]]'s next approach to the subject of [[transference]] is in the eighth year of his [[seminar]], 204<ref>Lacan, 1960-1</ref>entitled simply "[[The Transference]]".

[[Alcibiades]] compares [[Socrates]] to a plain box which encloses a precious [[object]] (Grk ''[[agalma]]''); just as Alcibiades attributes a hidden treasure to Socrates, so the [[analysand]] sees his object of [[desire]] in the [[analyst]] (see [[objet petit a]]). In 1964, [[Lacan ]] articulates the [[concept ]] of [[transference ]] with his concept of the [[subject supposed to know]], which remains central to [[Lacan]]'s view of the [[transference ]] from then on; indeed, it is this view of the [[transference ]] which has come to be seen as [[Lacan]]'s most [[complete ]] attempt to theorise the matter. According to this view, [[transference]] is the [[attribution]] of [[knowledge]] to the [[Other]], the supposition that the [[Other]] is a [[subject supposed to know|subject who knows]]: <blockquote>"As soon as the subject who is supposed to [[know]] [[exists]] somewhere . . . there is transference."<ref>{{S11}} p. 232</ref></blockquote> Although the [[existence]] of the [[transference]] is a necessary condition of [[psychoanalytic treatment]], it is not sufficient in itself; it is also necessary that the analyst deal with the [[transference]] in a unique way.  It is this that differentiates [[psychoanalysis]] from [[suggestion]]; although both are based on the [[transference]], [[psychoanalysis]] differs from [[suggestion]] because the [[analyst]] refuses to use the [[power]] given to him by the [[transference]].<ref>{{E}} p. 236</ref> --- From quite early on in the history of [[psychoanalysis]] it became common to distinguish between those aspects of the [[patient]]'s relationship to the [[analyst]] which were "adapted to reality" and those which were not.  In the latter [[category]] fell all the [[patient]]'s reactions which were caused by "perceiving the analyst in a distorted way".  Some [[analyst]]s used the term "[[transference]]" to refer to all aspects of the [[analysand]]'s relationship to the [[analyst]], in which [[case]] they distinguished the distorted "[[transference|neurotic transference]]" or "[[transference|transference neurosis]]" from the "unobjectionable part of the transference" or "therapeutic alliance."<ref>Edward Bibring, Elizabeth Zeztel</ref> --- Other [[analysts]] argued that the term "[[transference]]" should be restricted to the "unrealistic" or "[[irrational]]" reactions of the [[analysand]] (William Silverberg, Franz Alexander).  However, the common assumption underlying both of these positions was that the [[analyst]] could tell when the [[patient]] was not reacting to him on the basis of who he really was but rather on the basis of previous relationships with other [[people]].  The [[analyst]] was credited with this ability because he was supposed to be better "adapted to reality" than the [[patient]].  Informed by his own correct [[perception]] of [[reality]], the [[analyst]] could offer "transference [[interpretations]]"; that is, he could point out the discrepancy between the [[real]] [[situation]] and the irrational way that the [[patient]] was reacting to it.  It was argued that such [[transference|transference interpretation]]s helped the analysand to gain "insight" into his own [[transference|neurotic transference]] and thereby resolve it or "liquidate" it. --- Some of [[Lacan]]'s most incisive criticisms are directed at this way of representing [[psychoanalytic treatment]].  These criticisms are based on the following arguments: --- 1. The [[whole]] idea of [[adaptation]] to [[reality]] is based on a naive empiricist [[epistemology]], involving an appeal to an unproblematic [[notion]] of "[[reality]]" as an [[objective]] and [[self]]-evident given.  This entirely neglects what [[psychoanalysis]] has discovered about the [[construction]] of [[reality]] by the [[ego]] on the basis of its own [[méconnaissance]].  Hence when the [[analyst]] assumes that he is better adapted to [[reality]] than the [[patient]] he has no other recourse than "to fall back on his own ego" since this is the only "bit of reality he [[knows]]".<ref>{{E}} p. 231</ref>  The healthy part of the [[patient]]'s [[ego]] is then defmed simply as "the part that thinks as we do".<ref>{{E}} p. 232</ref>

According This reduces [[psychoanalytic treatment]] to this view, transference is a [[form]] of [[suggestion]] in which the attribution [[analyst]] simply "imposes his own idea of knowledge to the Other, the supposition that reality" on the Other is a subject who knows; 'As soon as the subject who is supposed to know exists somewhere . [[analysand]]. . there is transference."<ref>Sll, {{E}} p. 232</ref>

Although <blockquote> Thus "the existence inability [of the transference is analyst] to sustain a necessary condition of psychoanalytic treatmentpraxis in an authentic manner results, it as is not sufficient in itself; it is also necessary that usually the analyst deal case with the transference mankind, in a unique way. It is this that differentiates psychoanalysis from [[suggestion]]; although both are based on the transference, psychoanalysis differs from suggestion because the analyst refuses to use the exercise of power given to him by the transference."<ref>see {{E, 236}} p. 226</ref></blockquote>

Other analysts argued 2. The idea that the term [[analysand]]'transference' should be restricted to the 'unrealistic' or 'irrational' reactions of the analysand (William Silverberg, Franz Alexander). However, the common assumption underlying both s "distorted perception of these positions was that the analyst " could tell when be liquidated by means of [[interpretation]]s is a [[logical]] fallacy, since the patient was not reacting to him [[transference]] is [[interpretation|interpreted]] on the basis of who he really was but rather on the basis of previous relationships , and with other people. The analyst was credited with this ability because he was supposed to be better 'adapted to reality' than the patient. Informed by his own correct perception [[instrument]] of reality, the analyst could offer '[[transference interpretations'; that is, he could point out the discrepancy between the real situation and the irrational way that the patient was reacting to it]] itself. It was argued that such transference interpretations helped the analysand to gain 'insight' into his own neurotic transference and thereby resolve it or 'liquidate' it<ref>{{S8}} p.206</ref>

Some In other words, there is no [[metalanguage]] of Lacan's most incisive criticisms are directed at this way of representing psychoanalytic treatmentthe [[transference]], no vantage point [[outside]] the [[transference]] from which the [[analyst]] could offer an [[interpretation]], since any [[interpretation]] he offers "will be received as coming from the person that the transference imputes him to be."<ref>{{E}} p. These criticisms are based on the following arguinents:231</ref>

1.The whole idea of adaptation to reality is based on a naive empiricist epistemology, involving an appeal to an unproblematic notion of 'reality' as an objective and self-evident given. This entirely neglects what psychoanalysis has discovered about the construction of reality by the ego on the basis of its own mÈconnaissance. Hence when the analyst assumes that he is better adapted to reality than the patient he has no other recourse than 'to fall back on his own ego' since this is the only 'bit of reality he knows'.<ref>E, 231</ref> The healthy part of the patient's ego is then defmed simply as 'the part that thinks as we do'.<ref>E, 232</ref> This reduces psychoanalytic treatment to a form of suggestion in which the analyst simply 'imposes his own idea of reality' on the analysand.<ref>E, 232</ref> Thus 'the inability [of the analyst] to sustain a praxis in an authentic manner results, as is usually the case with mankind, in the exercise of power."<ref>E, 226</ref>--

2.The idea Thus it is contradictory to [[claim]] that the analysand's 'distorted perception of the analyst' could [[transference]] can be liquidated dissolved by means of interpretations an [[interpretation]] when it is a logical fallacy, since the [[transference is interpreted on the basis of, and with the instrument of, ]] itself which [[conditions]] the transference itself.<ref>S8, 206</ref> In other words, there is no [[metalanguageanalysand]] 's acceptance of the transference, no vantage point outside the transference from which the analyst could offer an that [[interpretation, since any interpretation he offers "will be received as coming from the person that the transference imputes him to be."<ref>E, 231</ref>]]:

Thus it is contradictory to claim that the transference can be dissolved by means of an interpretation when it is the transference itself which conditions the analysand's acceptance of that interpretation; <blockquote>"the The emergence of the subject from the transference is thus postponed ad infinitum."<ref>{{E, }} p. 231</ref></blockquote>

When describing Does this mean that [[Lacanian]] [[analyst]]s never interpret the [[transference as 'positive' or 'negative', Lacan takes two different approaches. Following Freud, Lacan sometimes uses these adjectives to refer to the nature of the affects, 'positive transference' referring to loving affects and 'negative transference' referring to aggressive affects.<ref>Ec, 222</ref>]]?

Sometimes, however, Certainly not; [[Lacan takes the terms 'positive' and 'negative' to refer ]] affirms that "it is [[natural]] to the favourable or unfavourable effects of interpret the transference on the treatment,"<ref>see {{E, }} p. 271</ref> (where Lacan argues that when but at the analysand'same time he harbours no [[illusion]]s resistance opposes suggestion, this resistance must be 'placed in about the ranks power of such [[interpretation]]s to dissolve the positive [[transference' on the grounds that it maintains the direction of the analysis)]].

Although Lacan does speak occasionally of Like any other [[countertransferenceinterpretation]], he generally prefers not the [[analyst]] must use all his [[art]] in deciding if and when to [[interpret]] the [[transference]], and above all must avoid gearing his [[interpretation]]s exclusively to use this term[[interpreting]] the [[transference]].

The displacement <blockquote>"What does it mean, to interpret the transference? [[Nothing]] else than to fill the [[void]] of one's unresolved conflicts, dependencies, and aggressions onto this deadlock with a substitute object (e.g[[lure]]. substituting a loverBut while it may be deceptive, spouse, etc. for one's parent). This operation can also occur in the psychoanalytical cure, when this lure serves a patient transfers onto [[purpose]] by setting off the analyst feelings that were previously directed to another objectwhole [[process]] again. By working through this transference of feelings onto the analyst, the patient can come to grips with the actual cause of his or her feelings"<ref>{{Ec}} p. 225</ref></blockquote>

==def=='''Transference''' is a phenomenon in [[psychology]] characterized by unconscious redirection of feelings of one person to another. For instance, one could mistrust somebody who resembles an ex-spouse in manners, voice or external appearance; or be overly compliant to someone who resembles a childhood friend.--

In a therapy context, '''When describing the [[transference''' refers to redirection of a client's feelings from a significant person to a therapist. '''Counter-transference''' is defined ]] as redirection of a therapist's feelings toward a client"positive" or "[[negative]]", or more generally as a therapist's emotional entanglement with a client[[Lacan]] takes two different approaches.

Transference was first described by Following [[Sigmund Freud|Freud]], who acknowledged its importance for [[psychoanalysisLacan]] for better understanding sometimes uses these adjectives to refer to the nature of the patient'[[affect]]s feelings. Transference is often manifested as an erotic attraction towards a therapist. It's also common for people , "[[transference|positive transference]]" referring to transfer feelings from their parents loving affects and "[[transference|negative transference]]" referring to their partners (emotional incest) or to children (cross-generational entanglements)[[aggressivity|aggressive]] [[affect]]s.<ref>{{Ec}} p.222</ref>

In ''The Psychology Sometimes, however, [[Lacan]] takes the terms "positive" and "negative" to refer to the favourable or unfavourable effects of the Transference'', [[Carl Jungtransference]] on the [[treatment]]<ref>{{E}} 271</ref> (where [[Lacan]] states argues that within when the transference [[dyadanalysand]]'s [[resistance]] opposes [[suggestion]] both participants typically experience a variety of opposites, and that in this [[loveresistance]] and must be "placed in psychological growth, the key to success is the ability to endure the tension ranks of the opposites without abandoning positive transference" on the process; and grounds that in essence it is that tension that allows one to grow and to transform.<ref>maintains the direction of the [[Carl Jung|Jung, Carl C.analysis]] ''The Psychology of the Transference'', Princeton University Press, ISBN 0-691-0175-22</ref>).

Transference is common. Only in a personally or socially harmful context can transference be described as a pathological issue, however, there is an experimental new theory of tranference known as AMT (Abusive Multiple Tranference), put forth by [[David W. Bernstein]], in which the abuser not only transfers negative feelings directed towards their abuser to the victim, but also transfers the power and dominance of their own abuser to themselves. This is often the case with murderers, for example the serial killer [[Carroll Cole]]. While his father was away in [[WWII]], Cole's mother engaged in several extra-marital affairs, forcing Cole to watch, and later beat him to ensure that he would not alert his father. Cole would later come to murder many women whom he considered "loose", and those in general who reminded him of his mother. AMT also ties in very closely with Power/Control Killers, as the feeling and view of control is passed from one abuser to those proceeding him or her. --

Although [[Lacan]] does [[speak]] occasionally of [[countertransference]], he generally prefers not to use this term. ==See Also=={{See}}* [[Affect]]* [[Aggressivity]]* [[Analysand]]||* [[Counter-transference]]* [[Dialectic]]* [[Love]]||* [[Knowledge]]* [[Imaginary]]* [[Interpretation]]||* [[Metalanguage]]* [[Progress]]* [[Repression]]||* [[Resistance]]* [[Subject supposed to know]]* [[Suggestion]]||* [[Symbolic]]* [[Treatment]]* [[Unconscious]]{{Also}} == References ==

{{OK}}[[Category:LacanPractice]][[Category:TermsTreatment]][[Category:Concepts]][[Category:Psychoanalysis]]__NOTOC__ {{Encore}} pp. 67, 144