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How to Help People Who Have Only Their Minds to Love Can a person relate to his or her own mind as an object, depend upon it to the exclusion of other objects, idealize it, fear it, hate it? Can a person live out a life striving to attain the elusive power of the mind's perfection, yielding to its promise while sacrificing the body's truth? Winnicott was the first to describe how very early in life an individual can, in response to environmental failure, turn away from the body and its needs and establish "mental functioning as a thing in itself." Winnicott's elusive term, the mind-psyche, describes a subtle, yet fundamentally violent split in which the mind negates the role of the body, its feelings and functions, as the source of creative living. Later, Masud Khan elaborated on Winnicott's notions. This exciting book extends Winnicott's and Khan's ideas to introduce the concept of the mind object, a term that signifies the central dissociation of the mind separated from the body, as well as underscores its function. When the mind takes on a life of its own, it becomes an object–separate, as it were, from the self. And because it is an object that originates as a substitute for maternal care, it becomes an object of intense attachment, turned to for security, solace, and gratification. Having achieved the status of an independent object, the mind also can turn on the self, attacking, demeaning, and persecuting the individual. Once this object relationship is established, it organizes the self, providing an aura of omnipotence. However, this precocious, schizoid solution is an illusion, vulnerable to breakdown and its associated anxieties. Making a unique contribution, The Mind Object explores the dangers of knowing too much–the lure of the intellect–for the patient as well as for the therapist. The authors illuminate the complex pathological consequences that result from precocious solutions.
This book is exciting, original, and above all accessible–a rare combination for a text which deals in depth with psychoanalytical theory. Non-analysts are frequently both baffled and alienated by the jargon and the complexity of works which extend psychoanalytical thinking, but Ogden is revealed in this book as an outstanding communicator as well as a major theoretician. The book's subtitle is a guide to the main focus of the work, which reinterprets the work of Melanie Klein, with its focus on phantasy, in relation to the biological determinants of perception and the meaning and organization of experience in the interpersonal setting of human growth and development. Ogden re-interprets Klein to illuminate Freudian instinct theory, using the contributions of Bion, Fairbairn, and particularly Winnicott–British object relations theorists–to clarify and extend aspects of their work and to move towards an impressive exposition of the way in which the human mind develops." –Pamela M. Ashurst, The British Journal of Psychiatry A Jason Aronson Book
This collection of papers, written over the last six years by Robert Caper, focuses on the importance of distinguishing self from object in psychological development. Robert Caper demonstrates the importance this psychological disentanglement plays in the therapeutic effect of psychoanalysis. In doing so he demonstrates what differentiates the practice of psychoanalysis from psychotherapy; while psychotherapy aims to ease the patient towards "good mental health" through careful suggestion; psychoanalysis allows the patient to discover him/herself, with the self wholly distinguished from other people and other objects.
What is the conscious mind? What is experience? In 1968, David Armstrong asked “What is a man?” and replied that a man is “a certain sort of material object”. This book starts from his question but proceeds along a different path. The traditional mind-brain identity theory is set aside, and a mind-object identity theory is proposed in its place: to be conscious of an object is simply to be made of that object. Consciousness is physical but not neural. This groundbreaking hypothesis is supported by recent empirical findings in both perception and neuroscience, and is herein tested against a series of objections of both conceptual and empirical nature: the traditional mind-brain identity arguments from illusion, hallucinations, dreams, and mental imagery. The theory is then compared with existing externalist approaches including disjunctivism, realism, embodied cognition, enactivism, and the extended mind. Can experience and objects be one and the same?
What does it mean to be human? Object relations, the British- based development of classic Freudian psychoanalytic theory, is based on the belief that the human being is essentially social; the need for relationship is central to the definition of the self. Object relations theory forms the base of psychoanalysts' work, including Melanie Klein, D. W. Winnicott, W. R. D. Fairbairn, Michael Balint, H.J.S. Guntrip, and John Bowlby. Lavinia Gomez here provides an introduction to the main theories and applications of object relations. Through its detailed focus on internal and interpersonal unconscious processes, object relations can help psychotherapists, counselors and others in social service professions to understand and work with people who may otherwise seem irrational, unpredictable and baffling.
Looks at how whole domains of phenomena come into being and sometimes pass away as objects of scientific study. With examples from the natural and social sciences, ranging from the 16th to the 20th centuries, this book explores the ways in which scientific objects are both real and historical.
Thinking through Fairbairn offers parallel perspectives on Fairbairn's work. It explores an extended interpretation of his "psychology of dynamic structure" and applies that model to a number of different areas. Fairbairn's Scottish origins are explored through his relationship with the work of Ian Suttie and Edward Glover. A new extended object relations model of fantasy and inner reality that reflects Fairbairn's approach as represented by his contribution to the Controversial Discussions is also developed. In cooperation with Paul Finnegan, this version of Fairbairn's model is applied to an understanding of multiple personality disorder or dissociative identity disorder. This model is combined with Fairbairn's theory of art to provide an understanding of some "puzzle" films based in trauma and dissociation. Fairbairn's theory is presented here as a synthesis of classical and relational approaches, and his appropriation by relational theorists as a precursor to exclusively relational approaches challenged. The deep structure of Fairbairn's object relations model is developed through a detailed comparison with Glover's ego-nuclei model. Fairbairn's nuanced view of instinct and affect is investigated and some parallels with neuropsychoanalysis developed. Finally some ways that the developed model might be further enhanced to become a general model are suggested.
From the former director of the Museum of Arts and Design in New York, a timely and passionate case for the role of the well-designed object in the digital age. Curator and scholar Glenn Adamson opens Fewer, Better Things by contrasting his beloved childhood teddy bear to the smartphones and digital tablets children have today. He laments that many children and adults are losing touch with the material objects that have nurtured human development for thousands of years. The objects are still here, but we seem to care less and know less about them. In his presentations to groups, he often asks an audience member what he or she knows about the chair the person is sitting in. Few people know much more than whether it's made of wood, plastic, or metal. If we know little about how things are made, it's hard to remain connected to the world around us. Fewer, Better Things explores the history of craft in its many forms, explaining how raw materials, tools, design, and technique come together to produce beauty and utility in handmade or manufactured items. Whether describing the implements used in a traditional Japanese tea ceremony, the use of woodworking tools, or the use of new fabrication technologies, Adamson writes expertly and lovingly about the aesthetics of objects, and the care and attention that goes into producing them. Reading this wise and elegant book is a truly transformative experience.
In The Shadow of the Object, Christopher Bollas integrates aspects of Freud’s theory of unconscious thinking with elements from the British Object Relations School. In doing so, he offers radical new visions of the scope of psychoanalysis and expands our understanding of the creativity of the unconscious mind and the aesthetics of human character. During our formative years, we are continually "impressed" by the object world. Most of this experience will never be consciously thought, and but it resides within us as assumed knowledge. Bollas has termed this "the unthought known", a phrase that has ramified through many realms of human exploration, including the worlds of letters, psychology and the arts. Aspects of the unthought known --the primary repressed unconscious --will emerge during a psychoanalysis, as a mood, the aesthetic of a dream, or in our relation to the self as other. Within the unique analytic relationship, it becomes possible, at least in part, to think the unthought -- an experience that has enormous transformative potential. Published here with a new preface by Christopher Bollas, The Shadow of the Object remains a classic of the psychoanalytic literature, written by a truly original thinker.
At?rstsight,thisbookisaboutfacerecognitioninthebrain.Itsmorelasting value, however,lies in the paradigmatic way in which this particular problem is treated. From the basic ideas that are worked out here in concrete detail, it is a naturaland simple next step to at leastimagine, if not realizein model form, much more generalstructures and processes,thus helping to bridge the still tremendous chasm between mind and brain. It is the purpose of this foreword to point out these generic traits. For centuries, thinking about the brain has been dominated by the most complexmechanisticdevicesofthetime,clockwork,communicatinghydraulic tubesor,today,thecomputer.Thecomputer,takenasincarnationoftheU- versal Turing Machine, can implement any conceivable process, so that also a functional brain can surely be simulated on it, an idea that, beginning in the ?fties of the last century, has been seducing scientists to create “art- cial intelligence” in the computer. As a result we now have an information technology that displays many functional capabilities formerly regarded as the exclusive domain of the mind. As fascinating as this is, doting on “int- ligent machines” is systematically diverting our attention awayfrom the true problems of understanding the working of the brain.