Journal of the American Psychoanalytic Association

Certain potential precursors to heterosexual women’s experience of partner infidelity are explored as these dynamics unfold within the oedipal crisis—the “betrayal” by the oedipal objects. As each child moves into the oedipal phase, he or she comes to recognize not only desire for the mother, but the mother’s desire for the father. A doubling of this experience of “deception,” encountered first in relation to the mother, and then repeated with the father, may be especially pronounced for a girl, as she is likely to inhabit more fully her bisexual potential in negotiating the expected shift of object choice from mother to father. “Deceived” by her primary maternal oedipal object, a girl sets forth toward her paternal oedipal object with “fidelity” already an issue, and with faith in her mind’s ability to determine reality already shaken. Undermined trust in self and other is the context in which she begins the oedipal relation to her heterosexual object. This path is quite distinct from that traveled by the heterosexual boy. Clinical material illustrates the assault on one’s mind, on one’s confidence to determine what is true, that is a central aspect of both oedipal and adult betrayal.

What follows are guidelines for rescue teams dedicated to suicide prevention for psychoanalytic institutes and societies. They provide a general orientation and presuppose intensive individual and organizational training by the rescue teams. Some general notes of caution: suicide prevention is a complex, delicate effort that requires specific training, experience, knowledge, patience, and courage. It is a well-known fact that drowning persons may resist rescue efforts, thereby posing the danger of drowning the rescuer along with themselves. Similarly, expect desperate, blind resistance to your efforts, particularly when the suicidal temptation is urgent and overwhelming.

Bion and Jung share both a significant disjunction from reflecting on personal experience, and a commitment to connecting with a higher truth outside of personal experience; in this they contrast with the Freudian standpoint that fully engages with reflecting on personal experience, and that considers efforts to connect to a higher truth as themselves usefully thought about in terms of their personal meaning. In these aspects of their work, Bion and Jung strongly endorse a romantic and communal approach to experience, whereas Freud essentially integrates the romantic and communal with the classical and agentic.

This introductory essay, the three papers that follow—by Jonathan Palmer, Forrest Hamer, and Peter Goldberg—and the commentary by Susan Yamaguchi are products of the panel “Analytic Listening and the Five Senses,” presented at the American Psychoanalytic Association meeting in San Francisco, June 11, 2011.