STUDY * * on the drive diagram: Schotte with Freud and Szondi
MC Hiebel Barat
study from the book by Jacques Schotte ,
SZONDI WITH FREUD
Towards a psychiatry instinctual
Editions De Boeck University. Pathoanalyse library. 1990. Brussels
** This study is a selected reading of the book deliberately leaving aside for the moment, some developments which I hope to introduce in future studies.
is unambiguous in rejecting the theory Szondi Basic genotropic and any reference to the question of hereditary mental genetic Jacques Schotte interested in the drive diagram of Leopold Szondi.
Return insistent demands of the ancestors (Ahnenansprüche) is a belief which Szondi Schotte laughs kindly except to see ghosts in something of the order of a case of death or symbolization father missed.
On this point, Schotte do not share the design of Szondi, who believed that destiny was controlled in part by genes. What interests in the work of Hungarian psychiatrist, they are the only references to the drives and drives systems.
noted however that for Szondi's fate should not be confused with the predictions of fortune tellers read the lines of the hand. No mysticism, astrology, or fate (Fate) and determinism in the concept of human destiny, but a dialectic of constraint and freedom which is simply the problem of choosing what one becomes , choice of destiny, choice of love, profession, according to affinities.
This is Schotte for the contribution of Szondi on the role of heredity in destiny, the meaning of what we predetermine in trans-generational stories that we inherit in our birth families. Role recognized by Schotte once removed theory Szondi its improbabilities and incongruities genetic.
All Schotte attention is focused on developing a theoretical psychiatry "auto-sense", ie that would finally be authentic and intrinsic to man as man, caught in a story : The anthropopsychiatrie.
What is man? How does it mentally? From what he built his life? How is it to decide (Wahl) which determine as being of singular voice and ensure the coherence and meaning of human destiny?
What is the secret unit of the murderer and the man of God, man of law, the epileptic, in sum of Brothers Karamazov? (P.14)
of Schotte All research is part of a structural approach which focuses on the analytic process in that it founds and justifies it. What
So he asks (p.144) that "spirit of psychoanalysis that he will try to cover the entire field of psychiatry? . By psychiatric field should be understood by a field quadripartite, the neuroses, psychoses, perversions, and psychopathy, the latter category as having thymopsychopathies.
gradually illuminates the interest of Schotte for thinking of Leopold Szondi. Jacques Schotte cares about psychoanalytic psychiatry.
Schotte builds on the work of Szondi since Szondi's work appears to him as one the greatest contributions inspired by Freudian psychoanalysis to the knowledge of man (p.13) to bring out the structural factors of all possible destinies of man, articulated in a system.
"... the problem that has always interested me is that of a comprehensive psychoanalytic psychiatry, which happens to continue the work of Freud psychoses in particular, and all presumptive central field of psychiatry '(p.152).
Schotte way through the field opened by the analysis in the contemporary world. He advances on the track opened by Freud on the relationship between normal and pathological human problems grasping each in their anthropological dimension, ie on a global structure hidden, normal or healthy, as revealed by parcelling disorders "radical" show. This is what is called the pathoanalyse.
It is here that Freud's founder Leopold Szondi bears. He begins with the Freudian metaphor of the crystal broken for diseases that we reveal, the dissociated state, Spaltung, the hidden structure of health. The structure of the mind in the life of the mind (p.147), is not what Freud was also looking to capture? Basically, "the idea behind the disease according to Freud, is the idea of a complementary set of disharmony and contradictory possible ... The harmonious combination of two contradictory possibilities of disease known to equilibrate , neurosis and psychosis, defines normal (p.148). " That, says Schotte, the cornerstone of systematic perspective on Freud's pathoanalyse (p.149).
The facts are the psychiatry because they are those of humanity, another way of talking the value of human folly, without which it is the same man who disappears with the beautiful expression of Francis Tosquelles.
A whole work of storyteller ahead in Szondi says Schotte (p. 23), a true odyssey of the human soul, gathered under the five major works, his magnum opus, which came to settle the labor of life: Analysis of Fate (first and second book), Pathology instinctual, Analysis of the Ego, Thérapeutique record of fate.
Szondi's work begins with an analysis of marriages (The Hague, 1937), "ie choice of spouses in their pace of destinies .
With method, the researcher Jacques Schotte, very learned, develops interdisciplinary comparison, the combination of disciplines. He thus
the Freudian concept of drive with the 4 determinants that are the goal, purpose, thrust and the source, in order to co-relate these four determinants with the 4 drive vectors Szondi, the basic components of our humanity psychic Contact the vector, the vector Sexual, Paroxysmal vector (relative to the law) and the vector of the ego, represented by the letters C, S, P, and Staff Sgt. John Melon extends this approach with the series of primal fantasies system as they do Freud: in return, seduction, primal scene, castration. He places the 4 vectors in correspondence with the Szondi 4 Freudian primal fantasies: Contact-trip breast-Sexual seduction, primal scene-P, Sch-castration.
For Jacques Schotte, what Freud was led to call "primal fantasies" is something that is comparable to the type of philosophers, categories in the technical sense of the term "original fantasies can put shaped the experience of man, not cognitive, but the existential level "(p.154).
These are universal structures, principles of forming of the instinctual life, a series of schemes that transform the "Reiz" (excitation) in "Trieb (drive). These structures are irreducible to the contingencies of Freud individual experience. Present in every human psyche, the clinical experience they went analytical responses when activated as a human being, child or adult, seeks to answer the riddle of his existence.
This formatting of drives corresponds clinically to a certain "totalization" (p.133) of psychiatry "theoretical" (P.134): neuroses, psychoses, perversions and psychopathy.
the horizon of the investigative work of Schotte is to tend to a psychiatric nosology which takes off from the model by classifying descriptive botanists to construct a nosology based on anthropological universal pathological categories.
"The concern for a rational nosology runs throughout the work of Schotte" writes John Melon in the foreword. It is also the basic characteristic and therefore the work of major interest for Szondi Schotte: Szondi is a storyteller and a counter. Classify, identify, assemble into arrays of all is the manner that Szondi of dealing with things, anything, that Schotte refers to as the Er-zälhen Szondi. His lyrics are full of numbers and figures, details of treatment to better grasp the whole, each time taken from his own confrontation / elucidation.
psychiatric What cards do you play so the game of life? It shows what Szondi using the test, now called the Szondi test, he explains in the "Second Book of the analysis of fate" (Bern, 1947, 1972).
Szondi focuses primarily "motivated by the mutual attraction elective affinities," as both versions of the same fate, morbid various possibilities that arise in many pathological disorders, or rather their assumption as therapy through cultural activities that the sublime. The principle of polarity dominates the drive system of the analysis of fate.
Szondi's genius was thus to establish correspondences between forms of pathology and a "work culture" or humanization (p.16), leading to "destiny stress to "the fate of freedom" through what Freud himself called a culture of creativity.
Schotte And to quote Freud (p. 143) in a passage of Totem and Taboo, where Freud says "hysteria looks like something that would be a category of a work of art, an obsessional neurosis caricature of religion, and the paranoid delusional system with a caricature of philosophy. " Schotte said: "possibilities of disease (s), option (s) of creation (s): some other sign as power-being."
These matches are fruitful only if they apply to every human being. Ie if they are not autonomous, but held together in a system, whatever the distribution of cards. Set system is to stand all the components of Greek SUSTEMA, Zusammenhand in German, by a network of meaningful relationships that overlap (properties). Only the existence of the system, the theming system in network structure articulated in relation to each other (similar to the Borromean knot for topical Lacanian Real, Symbolic, Imaginary) opened the analysis to the size of fate anthropological science, both for science and for the man in the distinctive sense of the irreducibility of the individual existence of each human being. There is no other way for any human being can relate to.
Starting with himself, Szondi, taught by the tests in the manner of Aeschylus pathei Mathos: born March 11, 1893 at Nyitra, locality of the Austro-Hungarian Empire, the 12th of 13 children in a Jewish family. Psychiatrist, dismissed these functions under the Nazi regime in 1941, he was deported for racial reasons in Bergen-Belsen. After the war he moved to Zurich where he remained 40 years, dividing his life between his paper work and that of analyst. Doctor Honoris Causa of the Universities of Louvain (1970) and Paris-VII (1979), he died January 24, 1986 in Zurich. His two children, a son and a daughter, died in his lifetime and that of their mother in 1971 and 1978.
Szondi on the idea, the brilliant intuition, intuition in the sense of Freud's speculative, it brings together some of the men is a common affinity for one of the universal human problems rather than for others. This affinity depends the choice of love, occupation, illness.
To highlight these common affinities, he constructed a table (which will be the tool of the test that bears his name), a kind of grid that lets you see what is the affinity of each series with universal human problems , as embodied in the various types of pathology morbid mood disorders, sexual dysfunction, paroxysmal disorders, disorders of the self.
The test consists of presenting to the man who goes "a set or more successive sets, each time a number of photos that represent faces of the mentally ill, asking him to choose them according to their affinities in order of sympathy and antipathy "(p.150), designated by the signs + and -.
Pictures Test, Szondi keeps them according to what he apprehends as a formatting routine pathology through eight syndromes or factors is instinctual: Contact for disorders, mania and depression (cycles) for sexual dysfunction, hermaphroditism and sadism (perversion) for paroxysmal disorders, epilepsy and hysteria (seizures), for disorders of the self, the paranoid and catatonic schizophrenia (process). Each factor is assigned according to a method complex and rigorous, though not covered in this study, a double trend + (sympathy) and _ (antipathy).
Szondi extended the principle of polarity (binary) of mood disorders to other categories of disorders in a process of overall understanding of the psychiatric field. All trends of internal factors to categories are only questions of personal position that is instinctual factor prevalence in the singular expression of the pathology of the patient in his own being "like a spectral analysis of the white light from the color components, Szondi has reconstructed the structure of the human condition from the aggregation of psychiatric forms "(p.138).
The principle of polarity of elective affinities. What is it exactly? Recall that the term "elective affinities" is a phrase borrowed from Goethe, who called and what connects human beings with each other, in friendship and love.
Its nature is twofold. It has two aspects: the first aspect is "the opposition in each factor instinctual a positive position (Affinity friendly power problem human suffering in the type of patients involved) and a negative (indicating the same affinity but this time unpleasant, denied, or less negative). This opposition crosses the usual notion of ambivalence. The second aspect arises more ambivalent in terms of opposition, but the dialectic between the two polar patterns of affinities, sympathetic, unsympathetic, positive, negative factors in each of the instinctual. This dialectic opens up the issue of ambitendance + / - to the way Freud said that neurosis is the negative of perversions.
Szondi student 8 syndromes (4 x 2) radicals to the rank of factors: mania, depression for the vector Contact C; hermaphroditism, sadism, Sexual vector for S, epilepsy, hysteria for the vector Paroxysmal P, catatonia, paranoid, for the vector of the Ego , Sch. Each factor that we all carry within us, is defined only in relation to other structures according to a law that establishes a network of meaningful relationships that overlap. These 8 factors are "categories of thought and being" drawn from psychiatric concepts, maniacal, sadistic, hysterical, schizophrenic, under which we all must consider "any of the patients mental and even (especially) any man. " They present themselves as existential-human structures, forms of existence possible ways of being human in the world. A new topical existential sort of born out of "squaring the circle" of the main forms of clinical psychiatry.
There is no question of categorization in addition, an additional nosology, but the extension worked Freud described what about the drives in the process of entanglement and disentanglement. Szondi's work is another way of thinking man healthy and the sick man, in a report that debunks the pedestal of a healthy man, a legacy of Nazi ideology (Merleau-Ponty): neurosis, Freud says, is a human privilege. Freud said that man is normal or healthy one that manages to be both neurotic and psychotic. Ie both acknowledge reality as it is asked and try to transform it. It is clear that unfortunately in designing the most widespread and most ignorant of the city of man, the idea of the mentally healthy person necessarily contains the man's not healthy the mentally ill which the city must protect itself, the deviant, the weak, the degenerate, the in-desirable, in-curable disease of mankind. The other rights, the strange alien, dangerous, despised, hunted, chased, excluded, abandoned, focused, locked up, sorted, selected, killed, euthanized. Ecce homo, is the title of the story reflecting the experience of the Holocaust, written by Primo Levi.
This question since Freud and psychoanalysis, is another way to think about the humanity of the man who suffers and human relations from humans to humans, entering into dialogue with each other, brothers in human situation.
is not "any reduction of man" but its terms, all these modalities of presence in the world. There are only ways of being in the world is the revelation of instinctual Szondi table until the modality most existential of all: schizophrenia. Szondi is doing, if need be, confirm the progress of Freud, Freud and the old sometimes called Schotte, on the specificity of human impulses, contrary to the instincts. Only language says Schotte, is "the correlative right of the true concept of instinct."
If this is not a reduction of man, this is not a "whole person" or "the total man / global" pretend to understand the drive system Szondi, somehow circumscribe the limits laid down in the system. Any man can not be confused with the man himself, is a matter of individual existence. Every man is not the whole man. The contribution is to Szondi to discover the man, every man in every situation in life, be proper to man, including the existence schizophrenic who, just like all other forms of human lives can not be reduced to an objectification moralistic behavior between normality and-normality.
Both said Jacques Schotte, "if ever could be some reduction in Szondi, it was transcendental to critical structures, according to the specific pathways that are ours to all" (p.63), assault man as man.
These pathways of human existence are way of language, ways of speech, "the Unconscious is structured like a language" in the words of Lacan collected.
This confrontation associative Freud / Szondi qu'opèrent Jacques Schotte and others who were his pupils like Jean Philippe Melon Lekeuche reveals passages of drive positions in as many joint personal positions that s' ordonnancent the chosen route of human destiny, which give shape, direction and density, for better or for worse "in the manner of an epic or a novel." Human destiny that Szondi calls to proceed in the manner of a gesture, without haste and in long sentences, "to its epilogue.
What, asks Schotte, of primal fantasies, which are inserted between the drive positions (Contact, Sexual, Paroxysmal, Me) and personal positions? Them in relation to the 'world language' There are 3: the position that we are talking about the position of the person to whom one speaks, the positions of the speaker. Position of third, second and first. The man can suffer "its problems, of his injuries, his conflicts in these different personal positions: 1, 2, 3 ".
The drive positions starting with the vector C (Contact) to produce the vector Sch (I) through S (Sex) and P (Paroxysmal) gives the order of progression of the problem of impulsive people. The primal fantasies are staging of desire: they recover, says Schotte (p.136) the problem of the person in the making, and to a level where it just looks. He continues: "level indicates that the test, but obviously that is not included in the appearance: this can be done in psychotherapy.
"We're talking about instinctual position insofar as within a single vector or the same primal phantasy, the subject can" choose "to emphasize that aspect preferably factor (impulsive) of the problematic game rather than another. " The test, Schotte said, "assigns to each individual for the 4 fantasies, positions that characterize it" (p.171) either return or exit the womb, a protest against the law or complying with the law, etc ...
It is in this issue that there is the relation of man to language: subject position in 3rd person / perversion, subject position in 2nd person / neurosis, position of first person / psychosis and schizophrenia, and movement between these three positions, he, she, you and me.
Szondi for Jacques Schotte is the largest scientific physiognomy of his time.
He works on the human face of others, as it presents itself not as radically different from each other but as others in the image and likeness of every man in his relationship with the impulses originating pathic that men have in common in their situation of man. The face of others is as the interlocutor the existential quest, to be clean of any man: meeting others face to face in a feature performer of his own words, revealing a function of its own choice in the search for personal understanding of oneself "subjective truth" of Kierkegaard, subjective disparity of humanity, through the proposed categories.
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