By Mary Y. Ayers
Winner of the 2004 Gradiva Award from the nationwide organization for the development of Psychoanalysis.
The factor of disgrace has turn into a imperative subject for lots of writers and therapists lately, however it is controversial how a lot actual knowing of this robust and pervasive emotion now we have accomplished. Mother-Infant Attachment and Psychoanalysis argues that disgrace can improve through the first six months of lifestyles via an unreflected glance within the mother's eyes, and that this disgrace is then internalised through the newborn and reverberates via its later lifestyles. the writer extra expands in this inspiration of the glance through a robust and wide research of the idea that of the Evil Eye, a permanent common trust that eyes have the ability to inflict damage. eventually, she offers methods of therapeutic disgrace inside a medical surroundings, and gives a desirable research of the function of eye-contact within the healing encounter.
This e-book brings jointly a special mix of theoretical interpretations of disgrace with scientific reviews, and integrates significant innovations from psychoanalysis, Jungian research, developmental psychology and anthropology. the result's a huge knowing of disgrace and a true knowing of why it can underlie a variety of medical disorders.
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Extra resources for Mother-Infant Attachment and Psychoanalysis: The Eyes of Shame
Sample text
He would like to destroy the eyes ofthe world. Instead he must wish for his own invisibility" (p. 28). In Hippolytus , Euripides writes: "We seek to turn shame into nobility . . What is hidden is revealed . You are destroyed. / Universe of Eyes 17 18 Mother-infant attachment and psychoanalysis the eye-opening discovery that they were naked, after which they were expelled from the Garden 01' Eden : Then the eyes 01' both 01' them were opened, and they knew they were naked; and they sewed fig leaves together and made loincloths for themselves.
This gesture clings to me; I neither judge it nor blame it. I simply live it. I realize it in the mode of for-itself. But now suddenly I raise my head. Somebody was there and ha s seen me. Suddenly I realize the vulgarity of my gesture, and I am ashamed. (Sartre, 1956: 301-2) Shame is experienced as a blow to one 's self-image, which leads to secrecy and concealment of one 's being. In shame we want to lose our " painful self-consciousness, the painful awareness of a hateful identity" (Pines , 1995: 346).
6). Da rwin ado pted the point of view that hum an s have moral instinct, an essential huma n cha rac teristic tha t separates us from other species, becau se the y have sha me, Even in the Old Testament Stor y of Creation, it appear s th at it was the capacity of Adam and Eve to feel shame that let Yahweh know they wcre conscious. Shame will nevcr be overcome because Hi t is the price we pay for becoming incre asingly con scious human bein gs" (Fra ntz, 1986: 177). 24 Mother-infant attachrnent and psychoanalysis An analysis of the developmental origins ofshame So far in this review of the phenomenology of shame, its distinctions as an affect with which anyone can readily relate, as weil as its cultural and religious influence, have been discussed.