This basic interpersonalĪppearance shall be further illustrated by two individual examples. This results in aĭiscrepancy with the ego and the own self conveyed by others, finally leading to depersonalisation. On the background of available literature, the „fear of deformity” is to be elaboratedĪs feeling ashamed of the contemptuous look of another person, whose look has turned into the own view. die Diskrepanz von eigenem Selbst und durch den anderen vermitteltem Selbstbild, was zur Depersonalisation führt.Īnhand zweier Einzelfallbeispiele soll diese interpersonale Grundfigur weiter veranschaulicht werden.ĭysmorphophobia shall be described as an example for a communicative disorder and be deliminated from other syndromes under
Auf dem Hintergrund der bisher vorliegenden Literatur wird bei der „Mißgestaltsfurcht”ĭie Scham vor dem entwertenden Blick eines anderen, dessen Blick zum eigenen Blick geworden ist, herausgearbeitet. Werden, denen sie bislang subsumiert worden ist. Read moreĭie Dysmorphophobie soll als Beispiel einer kommunikativen Störung dargestellt und darin gegen andere Krankheitsbilder abgegrenzt A collective method is presented which a group can use to diminish the negative impact of their egos on their conversations, increase interpersonal safety, and strengthen the group's capacity to sustain "presencing conversations." This method, called "Presencing Our Absencing" follows the format of Scharmer's U model for group conversations. In this chapter, the group participants' egos are identified as the source of all forms of avoidance of the interpersonal risks required if conversations are to be open, creative, and transformative. However, he does not offer an adequate methodological remedy. Scharmer recognizes this resistance in his description of the "Voices of Judgment, Cynicism, and Fear," and in participants' avoidance of exposing their vulnerability to each other. A willingness to risk this exposure is required for successfully creating the open interpersonal field critical to the effectiveness of Scharmer's Theory U. This chapter raises awareness of the persistent need in the majority of group participants to avoid publicly exposing in their conversations the vulnerability generated by their profound human need for each other's acceptance and approval. © 2001 by The Regents of the University of California/Society. The political valence of masochistic psychic economies, however, remains unstable.
In his nonfictional writing Stevenson experiments with masochistic psychological economies in various ways, and he succeeds in harnessing masochistic psychological power to an evangelically inflected anti-imperialist crusade, thus harnessing the respectability of a bourgeois masochistic style for oppositional political purposes. After 1890, Stevenson uses his experience in the South Seas to create characters who reunify masochistic psychological economies, but he places those characters, problematically, in non-middle-class positions. Before 1890, Robert Louis Stevenson uses the device of the double to explore disruptions to the masochistic economy of suffering and omnipotence - disruptions that are correlated with confusion about middle-class identity. The unraveling of a coherent conception of middle-class identity later in the century underlies the efforts of late-century novelists to rearticulate the relationship between masochism and middle-class identity. The economic relationship between suffering and omnipotence in masochism turns out to have been central to evangelicalism, which became a crucial reference point for various British middle-class identities in the 1830s and 1840s. Contemporary psychoanalytic theory restores the importance of preoedipal fantasies of omnipotence in masochism. It also overlooks the preoedipal fantasy structures underlying masochism. Eliding masochism with oedipal sexuality, however, obscures the relevance of class to masochism (privileging questions of gender and sexual orientation instead). Contemporary cultural theory limits the political analysis of masochism by seeing it exclusively as a problem of oedipal sexuality, drawing on Freudian and post-Freudian models.
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