By Elda Abrevaya, Frances Thomson-Salo
This most modern quantity within the Psychoanalysis and girls Series for the Committee on girls and Psychoanalysis of the overseas Psychoanalytical organization provides and discusses theoretical and scientific paintings from a few authors world wide. It truly demonstrates that there's no ordinary improvement of homosexuality and that every individual’s object-choice can basically be grasped via interpreting their psychic historical past. whereas the healing paintings calls for no particular variation of procedure, countertransferential problems which could come up and stem partially from cultural representations approximately gender changes are totally explored. The ebook features a specified retrospective view by way of Ralph Roughton over 3 time issues which charts alterations in contemplating the analyst’s reaction in the wider cultural context.
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Extra resources for Homosexualities: Psychogenesis, Polymorphism, and Countertransference
S. , 7: 125–245. London: Hogarth. Freud, S. (1910c). Leonardo da Vinci and a Memory of His Childhood. S. , 11: 59–137. London: Hogarth. Freud, S. (1912d). On the universal tendency to debasement in the sphere of love. S. , 11: 179–190. London: Hogarth. Freud, S. (1920a). The psychogenesis of a case of homosexuality in a woman. S. , 18: 147–172. London: Hogarth. Freud, S. (1931b). Female sexuality. S. , 21: 223–243. London: Hogarth. Héritier, F. (2001). Inceste et substance. Oedipe, Allen, les autres et nous.
World as view and world as event. American Anthropologist, New Series, 71(4): 634–647. -C. (1992). Le Génie des Origines. Psychanalyse et Psychose. Paris: Payot. , & Voigt, D. (2000). Heimliches Begehren. Die Geschichte der Sidonie C. Vienna: Deuticke. Stoller, R. (1964). A contribution to the study of gender identity. International Journal of Psychoanalysis, 45: 220–226. Rodman, F. R. ) (1987). The Spontaneous Gesture. Selected Letters of D. W. Winnicott. Cambridge, MA: Harvard University Press.
Men carry bows (a woman is not allowed to touch one), women carry baskets. This is true of all the members of the group, except one . . His hair is long like a woman’s, he carries a basket and cannot touch a bow, he lives with a man as a co-wife. This mixture of exclusion and tolerance (through a reversal of signs) can be found in other groups: for a long time, the makomè (ma-commère), the homosexual ﬁgures of Caribbean societies, were objects of hatred, both despised and, to a certain extent, accepted on condition that they showed a parody of femininity and wore a feather boa and high heels.