Capacity for Work

lthough they are concepts with long psychoanalytic pedigrees, A narcissism and narcissistic personality disorder only recently have become topics of concern not just for psychoanalysis but for empirical research in psychology and psychiatry as well. For the most part, re-search in this area has comprised essentially descriptive or atheoretical attempts to identify and measure these constructs, ' and only a few Portions of this chapter were presented to the Psychology Service of the

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Cilj časopisa je promocija novih saznanja iz oblasti integrativne psihodinamske psihoterapije, kao i drugih integrativnih pristupa u psihoterapiji koji se zasnivaju na psihodinamskim načelima. Časopis je otvoren za raznovrsne tipove radova, uključujući teorijsko metodološke članke, istraživačke radove, prikaze slučajeva, recenzije knjiga i druge oblike prezentacija koje doprinose razvoju teorijskih i metodoloških uvida u ovoj oblasti.

U ovom radu povezujemo različite tipove anksioznosti i napada panike sa nedostacima u razvoju neke od bazičnih emocionalnih kompetencija: neutralizacije, mentalizacije, celovitosti i konstantnosti objekta, tolerancije na ambivalenciju i frustraciju, volje i inicijative - bazičnim sposobnostima za obradu emocija i upravljanje emocijama koje nismo razvili, a koje bi nam omogućile da izađemo na kraj sa životnim problemima i emocijama koje oni izazivaju. Deficiti u navedenim kompetencijama izazivaju anksioznosti koje su specifične za svaku od navedenih kompetencija: deficit u neutralizaciji - anksioznost preplavljivanja i gubitka kontrole, deficit u mentalizaciji – socijalna anksioznost vezana za nerazumevanja sopstvenih i tuđih postupaka, celovitost objekta - progoniteljska anksioznost i strah od razočaravanja (nakon očaravanja, zaljubljenosti…) i strah od progoniteljske krivice i dezintegracije ako se spoje ljubav i agresija prema istom objektu, konstantnost objekta - separacione anksioznosti, tolerancija na frustraciju - anksioznost nepodnošenja osujećenja, tolerancija na ambivalenciju - anksioznost odlučivanja,
volja - anksioznost samopodrške, istrajavanja, inicijativa - anksioznost isticanja, rivaliteta, “kastraciona anksioznost”. Ove anksioznosti su sadržaji koje kod klijenata nalazimo vezano za neki od osam vrsta paničnih napada. Prepoznavanje specifičnih strahova koji se javljaju kada neka od bazičnih emocionalnih kompetencija nije razvijena može nam pomoći da detektujemo u kojoj od navedenih emocionalnih kompetencija je deficit i usmeriti se na njeno deblokiranje i razvoj, koristeći neke od tehnika za razvoj određene kompetencije koje su sortirane u taksonomiji
terapijskih ciljeva OLI Integrativne Psihodinamske Psihoterapije.
Ključne riječi: anksioznost, emocionalne kompetencije, strah, panični napad

lthough they are concepts with long psychoanalytic pedigrees, A narcissism and narcissistic personality disorder only recently have become topics of concern not just for psychoanalysis but for empirical research in psychology and psychiatry as well. For the most part, re-search in this area has comprised essentially descriptive or atheoretical attempts to identify and measure these constructs, ' and only a few Portions of this chapter were presented to the Psychology Service of the

Svrha ovoga rada je prikazati psihodinamski proces ljubavi i mržnje kako bi bolje razumjeli njihovu koegzistenciju unutar jednog odnosa te mogućnost preobrazbe jednoga osjećaja u drugi. Kroz radove Freuda, M. Klein, Kernberga i mnogih drugih, istraženo je podrijetlo ljubavi i mržnje od infantilne dobi i njihovo mijenjanje kroz životni ciklus. Smatra se da zrele ljubavne veze reflektiraju ranije osjećaje, doživljene prvo kroz vezu između djeteta i majke te kasnije s Edipovskim roditeljem. Stoga, uspješno ostvarenje zrele veze ovisi o uspješnom razrješenju prijašnjih konflikata. U slučaju nekog neriješenog problema, njegov ili njen kapacitet za zaljubljivanje biti će ograničen. Mržnja nije nuţno negativna. Njena razvojna neizbježnost govori u prilog činjenici da ona sluţi za adaptaciju te organizaciju ličnosti. Raspravlja se i o narcizmu koji u slučaju da nije pretjeran (zdravi narcizam), pridonosi boljem osjećanju u vezi sebe i čuvanju pojedinčevog identiteta. Ipak, pretjeran narciza...

He summoned to his court the one man in Greece who might help him, Teiresias, "the lord clairvoyant to the lord Apollo." After some hesitation based on consideration for the king's fcelings-"Now it is my misery," he noted, "then it will be yours"-the seer told the truth. Oedipus received the revelation of his guilt with rage, counteraccusation, disavowal, confusion, cries of conspiracy, and exhortations of contempt for the prophet and his alleged wisdom. He further disputed the charge of villainy by reciting the record of his past achievements; it was he, after all, who had once heroically liberated Thebes by solving the riddle of the Sphinx. When reminded ofthis, Teiresias repeated his accusation; this time, however, he expressed himself in an inspired way. He proposed the truth in the form of a riddle. In the course of solving it, Oedipus found his doom and his salvation (Trilling, 1967, pp. 11-15). What was the source of Teiresias's gift? Robert Graves (1955) offers a highly condensed version of the myths accounting for the wise man's talent.

After expressing my appreciation to Heather MacIntosh and highlighting her article's significant contributions to the field, I comment briefly on some of the implications of her methodology and findings. I then elaborate on her summary of the history of the application of self psychology (Kohut, 1971) and intersubjective systems theory (Stolorow, Brandshaft, and Atwood, 1987) to couple therapy, highlighting the key contributions of both theories and describing the current state of the field.

Competence is a concept imported into the adult and continuing education arena from the psychological terminology of human resource development in work organizations. It has been elevated to a societal and political level as part of a new discursive regime. This article points out the significance of the particular circumstances in which the competence discourse has emerged, and argues for its critical investigation within a Marxist framework. A new discourse of learning and competence reflects a new material dependency of capital(ism) on the concrete quality of work and workers, requiring a total program of learning for work. This opens a new arena of political struggle over the direction of learning processes and the participation of workers in work and society. The socio-economic realities and new understanding of the interrelationship between knowledge, skills, learning and practice central to the competence concept, raises a potential issue about the role of work and the living...

The series of meetings Ψ(Α) and Culture was conceptualised in 2016, at the Faculty of Political Science of the University of Belgrade, as an application of dynamic psychiatry, to use the term of Henry Ellenberger. They are focused on the application of analytical tools and notions of dynamic psychiatry to culture and society, regardless of the theoretical inclinations of their participants. In this sense, although Freud’s theory is the starting point of these meetings, other orientations personified by A. Adler, C. G. Jung, W. Reich, or the school of ego-psychology and other dynamic schools, have been equally welcome.
The second meeting Ψ(Α) and Culture took place in November 2017. It was entitled “The thought of Wilhelm Reich and Psychoanalysis and Leader.” Both the conference and the meeting had two thematic parts. The first dedicated to Wilhelm Reich, and the second to psychoanalysis and leader. The first part of the collection was edited by Prof. Gordana Jovanović. It includes discussions on Reich’s analysis of mass psychology of fascism, mass submission, but also on feminist perceptions of Reich. The second part edited by S. G. Markovich deals with psychoanalysis of leaders. This topic was treated from the point of view of an overlapping of leadership and narcissism, but discussions were focused on the relation between leader and those who are led, on individual cases of leaders, but also on the question if leader is necessary at all. Contributors are researchers from Serbia, Croatia, and Slovenia, and the contributions are in Serbo-Croat, Slovene and English.

lthough they are concepts with long psychoanalytic pedigrees, A narcissism and narcissistic personality disorder only recently have become topics of concern not just for psychoanalysis but for empirical research in psychology and psychiatry as well. For the most part, re-search in this area has comprised essentially descriptive or atheoretical attempts to identify and measure these constructs, ' and only a few Portions of this chapter were presented to the Psychology Service of the

Abstract: In direct opposition to the dominant nativist perspective tracing back to Descartes, William James suggested that the sense of self is constructed through a never-ending process of reflexivity. In more recent years, empirical data from various psychological domains (notably developmental, clinical and social psychology) have further strengthened this constructivist perspective. Notably, Gergely and Watson’s social biofeedback model has been proposed as a central mechanism in the development of emotional introspection, which itself constitutes a crucial step in the process leading to a mature sense of self. In accordance with the social biofeedback model, it has been suggested that reiterated failures in biofeedback mechanisms predispose an individual to mental suffering. While borderline personality disorder and antisocial behavior have received the most attention, here I make a preliminary attempt to examine the impact of dysfunctional biofeedback on the pathogenesis of n...

Literature published in selected psychoanalytic journals from 2001 to 2020 was obtained from the Web of Science Core Collection, and analyzed using the CiteSpace visualization tool. The results showed that the number of papers published annually by psychoanalytic journals tended to be stable over the past twenty years; North America was the largest center of work in psychoanalysis, with Europe ranked second; many psychoanalytic authors worked in settings outside universities; the most active authors in this twenty-year period were Fonagy, Kernberg, and Ogden; the influence of Freud, Winnicott, and Bion continues to this day; the themes of transference, countertransference, therapeutic action, and development were the hotspots for the past twenty years; to some extent, the highly cited literature reflected the intersubjective turn in psychoanalysis and the increase of exchange with empirical research; and psychoanalysis had a certain influence on medicine, psychology, and other fields, but this was less than in the first half of the 20th century. In the future, psychoanalysis needs to continue to strengthen its dialogue with other disciplines.

This commentary on, "The Paranoid-Schizoid Position and Envious Attacks on the Black Other," by Ebony Dennis, asserts that there are differences between hate and hatred. I discuss white hatred in terms of the chronic stress on white narcissistic adaptations in the face of the history of white dehumanization and erasure of black people.

Sram je afektivni odgovor na neuspjeh, defekt, iscrpljenje ideala i nedostignute ciljeve. Kao što krivnja nagoni pacijenta na priznanje (tražeći oprost), tako ga sram nagoni na skrivanje i povlačenje. Iz tog razloga, sram je bio puno manje razrađivan u psihoanalitičkoj literaturi, te se rjeđe bavilo s njim u psihoanalitičkoj terapiji. Za krivnju je protuotrov oprost, dok sram traži prihvaćanje, prihvaćanje selfa usprkos njegovim defektima, slabostima i neuspjesima. Jedino prihvaćanje može dovesti do cijeljenja rana uzrokovanih sramom. Nedostatak samoprihvaćanja je dominantno svojstvo iscrpljenog i depresivnog narcističkog pacijenta, što Kohut zove pacijentov “očaj bez krivnje”. Iz tog razloga selfobjekt/analitičar mora težiti formiranju samoprihvaćanja kroz produljeno empatičko zaranjanje u dubinu pacijentovog psihičkog sustava.Shame is the affective response to falling short of a goal, to failure, to defect, to depletion of ideals. Shame motivates the individual to cover up, to hid...

As addictive behaviours are prevalent during adolescence, our article attempts to extend the understanding of addictions by assessing changes in aspects of separation-individuation theory and the relation of those to addictions (alcohol, substance use and virtual addictions)-investigating the quality of the relationships of these cases. Our hypothesis is that there is a relationship between failure of the successful separation-individuation stage during the child's developmental period and addictions later on during adolescence period. Our study is based on empirical data deriving from projective tests, the Rorschach 10 inkblot test, of patients experiencing that type of relationship patterns, their separation from the primordial object and their capacity to mentalize. This empirical study explores the psychological profile of two adolescents with addiction. A sample of two adolescents (16 and 17 years old) whose addictive behaviour had provoked difficulties in their educational and family environment was engaged in psychoanalytic psychotherapy sessions. Two Rorschach's inkblot tests were administrated in the initial session in order to relate patients to their addictive behaviour and to examine the relation of separation-individuation phases with the ability to mentalize and the addiction patterns of the above persons. Results suggested that there is a correlation between separation-individuation and proneness to addictive behaviour which can imply that adolescents with failure of separation-individuation processes are more likely to develop addictive behaviours due to non-internalized secure objects during childhood and to failure of mentalizing.

I find myself at a disadvantage in relation to the two previous contributors to this series (de Litvan, 2007; Waddell, 2006). As representatives, respectively, of the British experience of immersion in infant observation developed by Esther Bick and enhanced by the ideas of Wilfred Bion (Waddell) and of the integration of that tradition of observation with cutting edge research by a South American researcher ⁄ clinician (de Litvan), these two authors have highlighted the importance of infant observation for psychoanalysis from vantage points ranging from its power in conveying unconscious mental content to its importance as a portal to communication with other scientific endeavors. Both writers emphasize its educational role as a most fundamental exposure to profound and universal human experience, 1 as a window into the creation of ''emotional meaning and thought'' (Waddell, 2006, p. 1103), and, especially for de Litvan, as a crucial point of contact with advances in related sciences. In all these ways, my rather typical educational experience as a North American (or, more specifically, United States) analyst is relatively impoverished as there has been no sustained tradition of infant observation in the institutes of the American Psychoanalytic Association and, even where observational methods have taken hold (as in some institutes, especially those with infancy programs, and in universities), there is rarely the rigor or immersion of the traditional Tavistock methodology. It is, not surprisingly, only among American institutes whose primary affiliation is with the International Psychoanalytic Association that the Tavistock observational method is taught and practiced (for example, see Burgess, 2005). One explanation for this geographic divergence is that infant observation was imported to this country originally by Anna Freud, as part of her mission to confirm Freud's developmental hypotheses. Her methodology, championed by the early American ego psychologists (Hartmann and Kris,

This laboratory study examined human stair ascending capacity and constraining factors including legs' local muscle fatigue (LMF) and cardiorespiratory capacity. Twenty-five healthy volunteers, mean age 35.3 years, with maximal oxygen uptake (VO) of 46.7 mL·min·kg, and maximal heart rate of 190 bpm, ascended on a stair machine at 60% and 75% (3 min each), and 90% of VO (5 min or until exhaustion). The VO, HR and electromyography (EMG) of the leg muscles were measured. The average VO reached 43.9 mL·min·kg, and HR peaked at 185 bpm at 90% of VO step rate (SR). EMG amplitudes significantly increased at all three levels, p<0.05, and median frequencies decreased mostly at 90% of VO SR evidencing leg LMF. Muscle activity interpretation squares were developed and effectively used to observe changes over time, confirming LMF. The combined effects of LMF and cardiorespiratory constraints reduced ascending tolerance and constrained the duration to 4.32 minutes.

The psychoanalytic theory of religion has been seriously limited in its development, largely owing to Freud's emphasis on religion's neurotic elements and an overemphasis on the infantile origins of religious development. This paper offers a conceptual framework and advances the thesis, based on contemporary psychoanalytic, developmental theory, that 1) Erikson's concept of epigenesis has applicability across the life span; 2) that beyond-the-self identity is constituent to human maturation and self-completion; 3) that successful adult maturation requires a mirroring-facilitating environment; and 4) that religious values, meanings, images, and communities play an essential role as elements of the facilitating environment of later life. According to this view, the formation of psychic structure (the internalized organizations of affectively-colored mental representations and regulating mental structures) is driven by innate, phase-specific maturational pressures. This developmental drive functions in tandem with activation and support

Autor najprije tumači i razlikuje pojmove autentične skrbi za se koja je prihvatljiva i pohvalna i narcizma, koji je patološka pojava. Obrazložena je tvrdnja da je malo onih koji istinski skrbe za se i koji odabiru najbolji put vlastitog ostvarenja. To je zbog toga što sebe dobro ne poznaju i što zanemaruju svoju duhovnu dimenziju, odnosno najjaču moć koju imaju, a to je moć samotranscendencije, kao i sposobnost da vjeruju, nadaju se i nesebično vole Boga i ljude. U nastavku članka autor iznosi tezu da narcis zapravo ne voli sebe. On u stvarnosti mrzi sebe, a zaljubljen je u oklop grandioznosti kojim se zaogrnuo da sakrije negativnu predodžbu sebe i veliki osjećaj manje vrijednosti i nemoći koji ga muči i progoni u podsvijesti. Na koncu autor donosi psihodinamiku narcističke ličnosti te daje smjernice integralne psihoterapije narcističkog poremećaja ličnosti.

This is the final report of the project “Ascending evacuation in long stairways: Physical exertion, walking speed and behaviour”. This project investigated the effects of fatigue on walking speeds, physiological performance and behaviours in case of long ascending evacuation. The report includes a literature review on, at the time when the project began, existing material on ascending evacuation on long stairs and escalators. Experimental research was conducted and the results are presented in the report. This includes two set of experiments on human performance during ascending evacuation in long stairs. In addition, an individual and group experiment was performed to investigate the performance of people during an ascending evacuation on a long stopped escalator. One laboratory experiment was conducted on a stair machine and a methodology to link the laboratory and the field experiments has been presented. Results include walking speeds, physiological measures of physical exertion...

This laboratory study examined human stair ascending capacity and constraining factors including legs' local muscle fatigue (LMF) and cardiorespiratory capacity. Twenty-five healthy volunteers, mean age 35.3 years, with maximal oxygen uptake (VO) of 46.7 mL·min·kg, and maximal heart rate of 190 bpm, ascended on a stair machine at 60% and 75% (3 min each), and 90% of VO (5 min or until exhaustion). The VO, HR and electromyography (EMG) of the leg muscles were measured. The average VO reached 43.9 mL·min·kg, and HR peaked at 185 bpm at 90% of VO step rate (SR). EMG amplitudes significantly increased at all three levels, p<0.05, and median frequencies decreased mostly at 90% of VO SR evidencing leg LMF. Muscle activity interpretation squares were developed and effectively used to observe changes over time, confirming LMF. The combined effects of LMF and cardiorespiratory constraints reduced ascending tolerance and constrained the duration to 4.32 minutes.

The terms ego constriction, ego inhibition, and ego restriction have not been clearly differen-tiated in their usage in the literature. In this paper a rationale for ‘‘ego constriction’ ’ as an entity distinct from both ego inhibition and ego restriction is given, despite its clear similari-ties to each. In a person with an ego inhibition, the ego inhibits a part of its own functioning because a particular function is linked to an unacceptable impulse. It is an internalized con-flict. The person with an ego restriction, in contrast, avoids psychological pain triggered from an area in the outside world by restricting activity in that area. Like each of these problems but different, a person with an ego constriction first externalizes an internalized conflict asso-ciated with important functions or activities. Then, only through a series of particular obliga-tory steps can the person ‘‘overcome’ ’ the ego constriction—albeit temporarily. It is noted in this paper that the function of ...

Continued use of the loaded term “perversion” is justified when instead of claiming this or that behavior is unnatural or abnormal we mean it entails a deflection away from constructive toward destructive aims—as when we speak, for example, of “a perversion of justice.” Perversion in general represents the hijacking of Eros (life, love and truth) by Thanatos (death, hate and lies); sexual perversion refers to any form of sexuality hijacked by destructive aims. Both Stoller and Kernberg argue that exciting sexuality necessarily entails transgressive elements. For Kernberg, if a couple’s sex life is not to descend into boredom, the puritanical superego of each must not be permitted to amplify that of the other such that sublimated forms of transgressive sexual play are inhibited. In a dialectical conception of healthy sexuality each partner simultaneously or in rapid oscillation relates to the other as both an exciting part-object to be selfishly used and a cherished whole object of l...

BOOK FORUM cial and cultural setting), and group perspectives to show how integration has developed over time within these fields and what benefits and problems have resulted. The remainder of the book examines six therapy models and how they are practiced. Denman reviews cognitive analytic therapy and its application to borderline personality disorder. Margison discusses psychodynamic-interpersonal therapy and the need to balance responsiveness to and detachment from the patient, and Gillies focuses on interpersonal therapy. Heard outlines dialectical behavior therapy, an amalgam of behavior therapy and the principles of Zen Buddhism. Norton and Haigh discuss the therapeutic community as integrative therapy. Van Marle and Holmes supply a solid rationale for the use of supportive therapy with the chronically ill patient. The "models and methods" sections of these chapters are necessarily brief, but anyone who wishes to explore further will benefit from the extensive references. Two particular strengths of these presentations are the emphasis on the need for validation of results by evidence-based research and the attention paid to teaching others how to practice the therapy described with growing and measurable competence. Integration in Psychotherapy makes a solid contribution to the theoretical exploration of new trends in this burgeoning field.

A few decades ago a great deal of attention was given to the narcissistic syndromes, as well as to the culture of narcissism. Basic difficulties and deficits in the subjects were emphasized, more so than the drive to selfsufficiency. These pathological manifestations are certainly still alive today, but other manifestations tend to characterize this 'culture of narcissism' even more. The drive to consumerism, the fast use and obsolescence of things, difficulties of expectation, the over-estimation of material goods in definition of the self, an inclination to risk-taking, and a compulsiveness of action are examples of them. Such manifestations find expression in drug addiction, the 'consumption' of sex, gambling, compulsive shopping, abuse of alcohol, and pathological behaviour toward food. These expressions of discomfort are apparently distinct, but they are also very 'close to the culture' and they express the environment from which they emerge. The article includes clinical material from private praxis, and institutional work with drug addicts. We are aware that the expressions of psychic disease have changed considerably over time. The unconscious has clearly chosen new forms of symbolism to communicate with the world, thus new symptoms have made their appearance on the stage of disease (Bellanova 1988; Gaddini 1984). We know that the symptom is a language which chooses its expressive means in accordance with the language of the culture to which it belongs; otherwise the symptom would not be understood, would not become communication, and would remain unheard (Starace 1989). It suffices to recall the clinical literature on hysteria at the beginning of the nineteenth century, and how distant from us it appears now. The language of 'madness' is organized, broadly and widely, with internal and external meanings. There is therefore a change in the way of becoming 'ill', in its symptomatic manifestations, its needs, defences and so on. The individual's internal world is changing, even though we must not confuse the different levels of change: on one hand, there are deeper spheres that are much less permeable to the passage of time, on the other, behaviours and habits that are much more changeable. It is sufficient to observe the profound changes in sexual mores that have taken place since the 1950s to understand this concept. A proper analysis of such phenomena will introduce us to significant

to shift working models, as Bowlby also suggested could be the case with powerful experiences in development, which has been demonstrated by Waters and others (Sroufe et al., 2005). Bowlby's second and third volumes address particularly the nature of separation and anxiety, sadness and loss, emotions that will be particularly evocative in the transference. This alternative approach relies more upon mental representations of the individual (which is predominately the nature of psychoanalytic work in the consulting room). We hope that this alternative manner of integrating attachment theory and psychoanalytic transference technique might be considered in the clinician's daily work.

This Chapter explores two programs for community reintegration that were designed to contain within themselves the means for interpretation, reparation, and integration of the aggression aroused by war and communal violence. It addresses the question: Is there a way to apply psychoanalytic principles on a community scale?

Armed conflict creates situations that tear at the fabric of life, affecting both emotional and material circumstances. Far from being confined to one brief, traumatic moment, most armed conflicts today go on for an indeterminate number of years. Yet, children are engaged in a dynamic process of development. That process doesn't hold still and wait for better times. The challenge to all concerned with child development is to find ways to assist communities and families to enable their children to grow up properly in time of war. When children are asked to name their own priorities, attending school is at the top of the list. Children associate school success with a hopeful future. But when they have been exposed to the most extreme forms of violence, they often find that the very same mental mechanisms that have allowed them to endure prevent them from using what they have experienced, making learning impossible. Further, their teachers have also been exposed to the horrors of war. Extremely violent experiences are remembered differently, held in the mind without symbolic representation and are not held to the internal scrutiny of reflective functioning. Education programs that attempt to support mentalization may call up unexpected levels of resistance as the young minds unconsciously struggle to keep terrifying meanings away.

Velykodna, M. (2021). So, a mass or society? Does a psychoanalytic association really have to become a church or an army? [In Ukrainian] In Life and death of psychoanalytic societies: lessons from history and new prospects for unions : Conference proceedings. The I-st All- Ukrainian online conference with international participation, January, 23-24, 2021, Kyiv [electronic book]. 9–15.

The  process  of  reality  testing  can  be  thought  of  as  a  lifespan developmental  line,  where  adolescence  provides  a  critical  developmental  advance  but  not  an  endpoint.  Erikson’s  concepts of  fidelity  and  developmental  actuality  provide  a  frame  of  reference  for  considering  this.  Three  means  of  reality  testing  are identified—contemplation,  action,  and  conversation—where these modes of approach can be used separately or in concert to clarify  the  reality  status  of  situations  and  phenomena.  These methods  of  testing  reality  are  illustrated  within  four  arenas  of adolescent  functioning—thought,  time,  parental  representations, and the experience of the embodied self.

In direct opposition to the dominant nativist perspective tracing back to Descartes, William James suggested that the sense of self is constructed through a never-ending process of reflexivity. In more recent years, empirical data from various psychological domains (notably developmental, clinical and social psycholo-gy) have further strengthened this constructivist perspective. Notably, Gergely and Watson’s social biofeed-back model has been proposed as a central mechanism in the development of emotional introspection, which itself constitutes a crucial step in the process leading to a mature sense of self. In accordance with the social bio-feedback model, it has been suggested that reiterated failures in biofeedback mechanisms predispose an indi-vidual to mental suffering. While borderline personality disorder and antisocial behavior have received the most attention, here I make a preliminary attempt to examine the impact of dysfunctional biofeedback on the pathogenesis of narcissism, suggesting that some central features of pathological narcissism may result from serious and reiterated disruptions in social biofeedback. This preliminary exploration aims to deepen our un-derstanding of the origins of psychological suffering. In this sense, my effort could contribute to the construc-tion of a causal model going beyond the purely categorical, atheoretical analysis of mental diseases typical of the diagnostic and statistical manuals.

U ovom radu pozornost se stavila na sociološki pristup emocijama koji je često zanemarivan, ali ima svoju iznimnu važnost. Takav pristup se fokusira na zanemarene društvene aspekte osjećaja, uključujući njihovu povijesnu i međukulturalnu varijabilnost, njihovu skrivenu društvenu korisnost, odnos prema društvenom sukobu i promjenama i odnosu emocija i društvenih institucija. Emocije promatramo, dakle, kao reakcije na društvene situacije u kojima se oblikuju socijalnom interakcijom i učenjem. Dalje se rad bazira na emocijama ljubomore i zavisti. Ljubomora je zaštitnička reakcija na percipiranu prijetnju cijenjenom odnosu i njegovoj kvaliteti dok je zavist neprijateljstvo prema nadređenima, prema nekome tko posjeduje više od nas samih ili ima neku prednost koju bi voljeli da je izgubi.

Budući da je zavist prijetnja društvenom poretku, zabranjena je u svim društvima, međutim u ovom radu pogled se usmjerava i na dobrobiti koju zavist može donijeti društvu u cjelini kao i društvenom poretku. Zavist je društveno korisna jer strah od zavidnosti pruža
dodatni motiv za ispunjavanje potrebnih normi. Također, pažnja je stavljena i na komparativne razlike koje dolaze u različitim društvima, pa se tako daje jasan prikaz stanja u industrijski razvijenim društvima u odnosu na neka manje razvijena društva.

Zahvaljujući detaljnom opisu ljubomore i vrstama ljubomore o kojima se u radu govori, te s druge strane objašnjenju zavisti i socijalnih aspekata tog pojma, na kraju samog rada daje se uvid u osnovne razlike između ta dva pojma.

On a personal note (R.J.) Although I have been studying hope for many years, from time to time I still discover new facets, as well as various definitions and measures of the concept. It has been said before that hope is illusive and therefore difficult to grasp (Dickinson, 1960), but this is also what makes it challenging. I now wish to share with you my "journey" to the discovery of hope and my thoughts on the next step of studying the topic with my colleague G.G. Back in the 1980's, as I began studying hope, my vantage point was Lazarus and Folkman's Stress and Coping Theory (1984), and I defined hope as an active emotional process evoked in response to a threat. During this period I viewed hope as a coping mechanism, which enables the individual to overcome stressful situations. I thought of hope in terms of "doing", whether tangibly or cognitively using imagination. Accordingly, I outlined four assumptions which have constituted my core beliefs on hope: 1. Hope, in contrast to denial, involves exposure to, and confrontation with threat and pain, in an attempt to overcome them. 2. Hope is not a passive expectation for events to occur, but an active process oriented towards these events. 3. Hope should not be regarded as a discrete variable, but rather as a process which I termed: 'The Work of Hope'. 4. The 'Work of Hope' is an ongoing process which enables growth, maturation and creativity in life's developmental and coping processes.

Psychoanalytic approaches to obsessive-compulsive disorder (OCD) are often considered irrelevant, contraindicated, or primarily supportive, and no psychodynamic treatments aimed specifically at OCD currently exist. Psychoanalysis still has much to contribute to the area, notwithstanding the evidence supporting a biological basis to the condition. One of the potential areas of contribution concerns the role of reflective functioning. This article traces central theoretical conceptualisations of the reflective function in OCD and discusses areas which may benefit from further investigation. In so doing, the value of continued psychoanalytic engagement with the conceptualisation and treatment of OCD is illustrated.

This laboratory study examined human stair ascending capacity and constraining factors including legs’ local muscle fatigue (LMF) and cardiorespiratory capacity. Twenty-five healthy volunteers, mean age 35.3 years, with maximal oxygen uptake (VO2max) of 46.7 mL·min−1·kg−1, and maximal heart rate of 190 bpm, ascended on a stair machine at 60% and 75% (3 min each), and 90% of VO2max (5 min or until exhaustion). The VO2, HR and electromyography (EMG) of the leg muscles were measured. The average VO2highest reached 43.9 mL·min−1·kg−1, and HRhighest peaked at 185 bpm at 90% of VO2max step rate (SR). EMG amplitudes significantly increased at all three levels, p<0.05, and median frequencies decreased mostly at 90% of VO2max SR evidencing leg LMF. Muscle activity interpretation squares were developed and effectively used to observe changes over time, confirming LMF. The combined effects of LMF and cardiorespiratory constraints reduced ascending tolerance and constrained the duration to 4.32 minutes.

Neke ključne stvari koje treba znati o emocijama-a koje mogu bitno zakomplikovati život na poslu Za četiri decenije rada sa ljudima uvideo sam da se najmanje 50% "težine posla" i stresa na poslu dešavaju ne zbog opterećenja koje stvara sam posao, već zbog emocionalnih reakcija vezanih za međuljudske odnose i zbog načina na koje ljudi opažaju druge i obrađuju svoje emocije. Zamislite, postoji mogućnost da vam posao isti posao bude duplo lakši, ako naučite kako da se nosite sa svojim emocijama i odnosima sa drugim ljudima na poslu.-Snažne, burne emocije su najčešće posledica neadekvatne percepcije stvarnosti. One iskrivljuju sliku realnosti i ne treba im verovati. Dobro je uzdržati se od bilo kakvih ozbiljnijih odluka i reakcija kada smo pod uticajem snažnih i burnih emocija, sačekati da se slegnu, obraditi ih mentalno, i tek onda donositi odluke.-Emocije se, uglavnom nesvesno, mogu prenositi sa jedne osobe na drugu.

Stair ascending performance is critical during evacuation from buildings and underground in-frastructures. Healthy subjects performed self-paced ascent in three settings: 13 floor building, 31 floor building, 33 m stationary subway escalator. To investigate leg muscle and cardiorespiratory capacities and how they constrain performance, oxygen uptake (VO 2), heart rate (HR) and ascending speed were measured in all three; electromyography (EMG) in the first two. The VO 2 and HR ranged from 89 to 96% of the maximum capacity reported in the literature. The average highest VO 2 and HR ranged from 39 to 41 mL$kg À1 $min À1 and 162 to 174 b$min À1 , respectively. The subjects were able to sustain their initial preferred maximum pace for a short duration, while the average step rate was 92e95 steps$min À1. In average, VO 2 reached relatively stable values at z37 mL$kg À1 $min À1. EMG amplitudes decreased significantly and frequencies were unchanged. Speed reductions indicate that climbing capacity declined in the process of fatigue development. In the two buildings, the reduction of muscle power allowed the subjects to extend their tolerance and complete ascents in the 48 m and 109 m high stairways in 2.9 and 7.8 min, respectively. Muscle activity interpretation squares were developed and proved advantageous to observe fatigue and recovery over time.

Svi volimo bajke. Svi imamo topla, nežna sećanja na iste. One su imale svoju funkciju u to doba kad su zadovoljavale neke naše potrebe i pripremale nas za " zrelost ". Zanimljivo je što i kad odrastemo imamo omiljenu bajku. Ponekad, po njoj formiramo i svoj život sa malim izmenama (nekad damo srećan ili tužan kraj, bez obzira kakav je u " pravoj " priči). Sve češće mi na terapiju dolaze ljudi koji imaju ideju da je njihov najomiljeniji lik iz bajke baš Petar Pan. Nije to slučajno. Petar Pan će zauvek ostati dete. Zar ne bi to svako od nas želeo, makar i potajno iako ne priznajemo to? Zar ne bi bilo lepo da se " manemo " svih obaveza i odgovornosti i naći nekog ko će se o nama brinuti dok mi eto živurkamo u Nedođiji i doživljavamo strastvene avanture. Možda?! U Diznijevoj verziji Petra Pana, postoje dve paralelne priče. Jedna prati glavnog junaka, a druga devojčicu koja ima takoreći sporednu " glavnu " ulogu. Ona se zove Vendi. Vendi je najstarija od troje dece i predstavlja brižnu sestricu koja prepričava čarobne avanture njenog i njihovog omiljenog junaka Petra Pana. Veče pre nego će se desiti put u Nedođiju, njen tata naprasno odlučuje da je " prislili " da odraste tako što će je prebaciti u sobu za " odrasle devojčice ". Njena reakcija na to je potpuni šok i neverica. Ona se rastuži, razočara i neutešno traži podršku i razumevanje mame kako bi izbegla " odrastanje ". Onda dolazi Petar Pan i povede svo troje na najmagičnije putovanje od svih putovanja u zemlju mašte, zvanu Nedođija. Tokom boravka tamo Vendi bolje upoznaje svog junaka. Počinje da uočava da on osim toga što je hrabar i bezbrižan, ima i nedostatke. Ponekad oseća da Petar Pan ne može da se posveti drugima, nego samo svojim potrebama, a takođe i da je potpuno zaboravio svoj život pre Nedođije. Jedno veče posle burne avanture, ona shvati da sva deca koja otputuju u tu magičnu zemlju doživljavaju nekakvu " amneziju " u odnosu na svoj život pre toga. Najveći deo njih se ne može ni setiti kako njihova mama izgleda i ko je to uopšte. Ona ih pesmom i ušuškavanjem pre spavanja potseća zašto nam svima treba mama. U tom trenutku odlučuje da se vrati kući sa svojom braćom. Kad su se vratili kući, Vendi shvata da je to bilo njeno " poslednje " putovanje u Nedođiju jer ona ipak želi da odraste. Sama donosi odluku da želi da pređe u sobu za velike devojčice. Tužan deo priče, koji nam Dizni naravno ne prenosi jeste da Petar Pan i njegova družina predstavljaju dečake koji nemaju kome da se vrate i baš zato i " odlučuju " da zauvek ostanu u Nedođiji. Kad bi smo trebali da donesemo zaključak na nivou odrasle osobe, onda bi to bilo da zauvek ostanu deca oni koji misle da nemaju kome da se vrate. Oni koji su zaboravili da " sećanje na mamu " , njenu bezuslovnu ljubav i prihvatanje je vrednije od toga ostati zauvek deca. Emocionalna (ne)zrelost

After identifying Freud's fundamental contributions to the concept of hypochondria, the author undertakes a brief review of the term's trajectory within the Anglophone and Francophone psychoanalytic literature. Notions of defense, anxiety, and representation as they relate to corporeal experience are discussed. The author illustrates these main axes with which to read hypochondria with clinical material drawn from the analysis of a woman in whom somatic manifestations were especially pervasive.

Narcizam iliti glad za ljubavlju " Znaš ti da sam ja najlepša. " " Ionako mi niko od njih nije ni do kolena. " " Najbolji sam u onome što radim i žao mi je onih što misle drugačije. " Da li čujete ovo od svojih bližnjih? Jel uhvatite sebe da ovo ponekad kažete u polu-šali? Šta mislite o čemu se radi? Jel to smatrate svojom pozitivnom karakteristikom? Gde je granica? Gde završava " zdravi " narcizam, a gde počinje patološki? Ponašanje nekolicine mojih bliskih prijatelja je suštinska inspiracija za ovaj tekst. Počela sam da razmišljam koliko smo svesni " granice " gde završava zdravi, a počinje patološki narcizam. Da li nam društvo nameće ideju da je to JEDINI način kako bi bili vredni pažnje, poštovanja, ljubavi… Pokušaću pre svega da pomognem čitaocima da shvate kako dolazi do tog stanja. Onda ću pokušati da razdvojimo zdravi narcizam od nezdravog, kao i narcizam od psihopatije. Na kraju ćemo govoriti o tome kako se narcisi ponašaju u raznim društvenim ulogama. Šta je i kako nastaje narcizam? Postoje različiti pristupi u definisanju i opisivanju narcizma koji potiču od različitih teorija ličnosti. Ovom prilikom ću opisati psihoanalitički pristup istom jer su se psihoanalitičari poprilično detaljno i studiozno bavili ovim fenomenom. Prema njihovoj teoriji, " oštećenje " koje izaziva ovo stanje nalazi svoje korene u najranijem detinjstvu. Naime, u prvoj godini života, beba je potpuno zavisna od mame i nema sposobnost da " razdvoji " nju kao posebnu ličnost, već je ona samo produžetak njenih potreba. Već u drugoj godini, beba počinje da razume da je mama odvojena osoba koja ima i druge funkcije, osim da zadovoljava njene potrebe. To nije lako saznanje i da bi se prihvatilo i prevazišlo, potrebna je podrška, ljubav i razumevanje od strane mame. Počinju pokušaji bebe da se odvoji od mame i istražuje svet samostalno, ali istovremeno ima snažnu potrebu da ZNA da je mama tu ukoliko se uplaši i poželi da se vrati u njen sigurni zagrljaj. Nedostupne mame (najčešće depresivne ili uplašene) nisu sposobne da prihvate dete nazad i time šalju poruku da ga " više ne vole ". Naravno, to je način na koji dete doživljava ono što se dešava. Takva deca u pubertetu razvijaju narcisoidnost kao " odbranu " od bolne ideje da su ostavljeni, nemaju nikakvu vrednost i potrebna im je (isključivo) spoljašna potvrda da vrede. Tako smo dobili bazu za formiranje identiteta deteta koja je nestabilna, uključuje ličnu nesigurnost, kompleks niže vrednosti i nedostatak samopoštovanja. Ovo dete počinje da koristi jedine " mehanizme "