Jessica Benjamin (2017)

Beyond Doer and Done to: Recognition Theory, Intersubjectivity and the Third, by Jessica Benjamin, Routledge, April 7, 2017 

dear friends, you may not know how important this one is, worth waiting, she has been grappling with these thorny issues, for damn so long

IFPS

http://www.ifps-online.com/english.html

魚陟負冰 立春前三日

三候     東風解凍：東風送暖，大地開始解凍。蟄蟲始振：蜇居的蟲類慢慢在洞中蘇醒。魚陟負冰：河裡的冰開始溶化，魚開始到水面上遊動，此時水面上還有沒完全溶解的碎冰片，如同被魚負著一般浮在水面。     

https://sonichits.com/artist/Hubert_Sumlin (Still Playing the Blues, repeat 77 times, then you may start to know something about the Blues)

https://kellychang2713.blogspot.tw/2017/01/iarpp.html

https://drive.google.com/drive/folders/0B5viXpvvYMYEaUxTd3dZZHJ2MlU?usp=sharing

1/31 12:16 Noon. 年初四. 

Working on Vamik Volkan 4 days ago, meant to probe the psycho-political situation nowadays, i.e. large group psychology. 

Then, since the topic of SP 2017 will be Relational Psychoanalysis (The Relational Turn, The Relational Tradition), I started frantically working on it from 3 days ago. 

Waiting for Donnel Stern (Aug 31, 2018), as a final statement, to check the contemporary scene.

Browsing Psychoanalytic Dialogues 2014-2016. Disappointing, however. Seemed scattered and trivial. Not yet browsing Contemporary Psychoanalysis (recent 3 yrs unaccessible). 

The main issues are hermeneutics (a few prior works usable), and intersubjectivity, Bohleber (2013) & Conci (2013). 

Found it interesting that Marco Conci (2012) actually ended in 2000 (when the Italian edition was published). Therefore, he did not probe the scene of the last 16 years. 

Sidney Blatt (ppt) should be included. So is the Wiley (2013) textbook on Interpersonal Psychology (questia). 

Also, Mitchell & Greenberg (1983) should be rechecked too. 

Should consider attending IARPP conference, May 25-28, Sidney. 

Should reconsider Jon Mill's critique carefully (ppt). 

1/31 2:57 PM. Helen Swick Perry's (1911-2001) biography of Sullivan (1982) should be consulted, since she did so much labor of love for him. (abebook, 2017-1-31)

1/31 5:12 PM. Now, the analytic third, and the dialectics between self and other, are what Jessica Benjamin and Thomas Ogden (for a while, at least) have been grappling with. 

Dark, confusing. No way out of the hall of mirrors. No fucking hope, in the end. 

Therefore, very FUCKING glad to know about Jessica Benjamin's new book (2017), which may clarify the above problematics.

2/1 12:18 Noon. Large Group Psychology (revised ppt).  RP (very minor revision, ppt). Now, let's wait for Spring. 

2/1 3:08 PM. Very sad to know that Paul Ornstein passed away on Jan 17, 2017. 

2/2 10:21 AM. 年初六. 開工. 130 - 107 = 23. 

2/3 8:10 AM. Werner Bohleber (2010). Michael Theunissen (1977) (AbeBooks, 2017-2-3). The dialectics of self and other. The Relational Psychoanalysis dealt with only part of this rich tradition. Wonder what place Jessica Benjamin is, in this tradition? 

2/8 12:03 Midnight. Just finished Irwin Hirsch (2011) (ppt). Decided to order his book (2014) after all. Then found that 2011 article is the book's preface. He knows the history of the interpersonal tradition, which is the precursor of the relational tradition. 

U. D. O. - Cry Soldier Cry (Russian Version)

https://www.youtube.com/watch?v=JK0kO3RqFiI

https://www.youtube.com/watch?v=Nm0wddv9N1k

烂赌夫斗烂赌妻 (2012)

https://www.youtube.com/watch?v=BS8AL3dD83o&t=1842s

https://www.youtube.com/watch?v=eU0TaF-EDYE

唐柏橋 Baiqiao Tang (b 1967)

https://zh.wikipedia.org/wiki/%E5%94%90%E6%9F%8F%E6%A1%A5

Hubert Charles Sumlin (1931-2011)

https://sonichits.com/artist/Hubert_Sumlin

https://www.youtube.com/watch?v=a7kKKZgMIeg

Mexicali

鄭中基?

https://www.youtube.com/watch?v=fodnEYQZCH0

一代宗师 (2013)

https://www.youtube.com/watch?v=VkUAm31Qj-o

The Anatomy of Story: 22 Steps to Becoming a Master Storyteller (John Truby, 2007)

                         
                                             



















https://lukejames7.wordpress.com/scriptwriting/22-steps-notes/

http://iconoclasticwriter.com/john-trubys-22-plot-building-blocks/

kindle, 2017-1-29 (unaccessible via scribd)

China Watch

https://www.youtube.com/watch?v=gm6Tax0tyfI

https://www.youtube.com/watch?v=IYwLtB5dBpM

https://www.youtube.com/watch?v=3dGxtBKxTww

https://www.youtube.com/watch?v=EPrvpEcyFFM

https://www.youtube.com/watch?v=kyInrXjZHLk

https://www.youtube.com/watch?v=w19GUxNqfg4

https://www.youtube.com/watch?v=Rf11xZlYTVE

https://www.youtube.com/watch?v=iQ00IITWYus

http://deathbychina.com/

https://www.youtube.com/watch?v=qspIQZKHssE

https://www.youtube.com/watch?v=-vamMSeEifQ&list=PL1xmVbigZck0h8jJznYwqkKKxs5P8vx7N

https://www.youtube.com/watch?v=N0UHjUm6R6Q

https://www.youtube.com/watch?v=bcxGBMsozec

https://www.youtube.com/watch?v=F4ufsK3rz7s

https://www.youtube.com/watch?v=gm6Tax0tyfI&t=283s

http://www.epochtimes.com/gb/16/7/29/n8150539.htm

http://www.epochtimes.com/b5/16/11/4/n8460479.htm

http://www.epochtimes.com/b5/16/9/6/n8273791.htm

http://www.epochtimes.com/b5/16/8/2/n8159220.htm

http://www.epochtimes.com/b5/tag/%E5%AD%AB%E7%AB%8B%E5%B9%B3.html

https://www.youtube.com/watch?v=qMDa7ykRZSA

https://www.youtube.com/watch?v=50q32PvJMZE

https://www.youtube.com/watch?v=V958-J0tOOY

https://www.youtube.com/watch?v=UPhPaIO9mNg

https://www.youtube.com/watch?v=NgYljmg9yM8

https://www.youtube.com/watch?v=r2zGcU0V6yY

https://www.youtube.com/watch?v=KWYVVqmdXTw

https://www.youtube.com/watch?v=AMDhI5UEoe4

https://www.youtube.com/watch?v=RsICB9k6TWA

https://www.youtube.com/watch?v=N2cKeDWFGTU

https://www.youtube.com/watch?v=QBuADdl8als

http://www.molihua.org/2016/06/10-511.html

https://www.youtube.com/watch?v=vmIM18NZicY

https://www.youtube.com/watch?v=h2zT2fs7OGc

https://www.youtube.com/watch?v=6mY_XEIHfvM

https://www.youtube.com/watch?v=ifMl8ru8OS4

https://www.youtube.com/watch?v=gaTT-qQqAPA&list=PL_dx-5Bp0TvSXFtJlKl8SQM1Sn6znY--X&index=1

https://www.youtube.com/watch?v=ngPMe-M9lMo

https://www.youtube.com/watch?v=FcvAz9t3kDw

https://www.youtube.com/watch?v=o28JiOtuUqY

https://www.youtube.com/watch?v=iP-nv1ivtMw

https://www.youtube.com/watch?v=-leEz-tnl8M

https://www.youtube.com/watch?v=cVBOq-2WaCs

https://www.youtube.com/watch?v=lbc2m1zJOVs

https://www.youtube.com/watch?v=qamMMtXHVF0

https://www.youtube.com/watch?v=6_FQuoZM4YU

https://www.youtube.com/watch?v=v5y21NIaZls

1989-6-4

https://www.youtube.com/watch?v=giB4-aZe5xo

https://zh.wikipedia.org/wiki/%E5%BE%90%E5%8B%A4%E5%85%88

http://cn.nytimes.com/china/20140603/c03tiananmen/zh-hant/

http://www.tiananmenmother.org/forum/forum110219001.htm

The Stooges - Gimme Danger

https://www.youtube.com/watch?v=1tp4srXRZDI&list=RD1tp4srXRZDI

https://www.youtube.com/watch?v=USt8BEghc3Y

https://www.youtube.com/watch?v=6fgiW_S2Hgk

http://www.iggyandthestoogesmusic.com/

https://www.youtube.com/watch?v=49tTzEifY6M

Paterson (Jim Jarmusch, 2016)

https://drive.google.com/file/d/0B5viXpvvYMYEMzhWa3pBcFVVZ0E/view?usp=sharing (accessible via scribd)

https://en.wikipedia.org/wiki/Jim_Jarmusch

https://www.youtube.com/watch?v=m8pGJBgiiDU

http://www.dailynews.com/arts-and-entertainment/20161228/jim-jarmuschs-paterson-starring-adam-driver-is-a-masterpiece

IARPP

http://iarpp.net/
membership 2017 (2017-1-28)

Focus on Emmanuel Ghent, Donnel Stern, Harry Stack Sullivan, Marco Conci, Don Troise, Muriel Dimen. 

https://www.youtube.com/watch?v=c3LI9uU7wHw
[Emmanuel Ghent - Phosphones (1970/71)]
https://en.wikipedia.org/wiki/Emmanuel_Ghent

https://drive.google.com/drive/folders/0B5viXpvvYMYEeVhwZ29GT0tWQ1E?usp=sharing (Emmanuel Ghent)

https://drive.google.com/drive/folders/0B5viXpvvYMYEOEQ5a1BoZXpydzg?usp=sharing (Donnel Stern)

https://drive.google.com/drive/folders/0B5viXpvvYMYEWHFPQzZCNnFrTTA?usp=sharing (Harry Stack Sullivan)

https://drive.google.com/drive/folders/0B5viXpvvYMYERklYQ0h1bWtvVjg?usp=sharing (Marco Conci)

https://drive.google.com/drive/folders/0B5viXpvvYMYEZUoydTI0eURENms?usp=sharing (Don Troise)

https://drive.google.com/drive/folders/0B5viXpvvYMYEUEg5b195OUhvNHM?usp=sharing (Muriel Dimen)

https://drive.google.com/drive/folders/0B5viXpvvYMYENndhWWZNTVpRbXc?usp=sharing (Hermeneutics)

https://drive.google.com/drive/folders/0B5viXpvvYMYESnhXSDdpU0pYZFk?usp=sharing (Intersubjectivity)

https://drive.google.com/drive/folders/0B5viXpvvYMYEVnhPcWxaOUdIWjg?usp=sharing (Miscellaneous)

https://drive.google.com/drive/folders/0B5viXpvvYMYEaUxTd3dZZHJ2MlU?usp=sharing (IARPP)

https://www.routledge.com/Relational-Perspectives-Book-Series/book-series/LEARPBS?page=2&page=1 (Routledge, RPBS)

http://www.tandfonline.com/loi/hpsd20/  
http://www.pep-web.org/

https://drive.google.com/drive/folders/0B5viXpvvYMYEQkF0Q0xNVURfelU?usp=sharing (work in progress)


Emmanuel Ghent

“Credo” (1989) contains a lot of personal biography, and Mannie talks about how the college kid who thought psychology was “moosh” morphed into an analyst in training at White who entered a state of fascinated engagement with Sullivan. Listen to the precision with which he extracts Sullivan's deep view of the interpersonal from its mainstream reductions:

Sullivan's eschewal of structure in favor of relation had some farreaching consequences. It certainly made it difficult to diagram psychic phenomena in a manner analogous to what was possible with classical metapsychology, so difficult in fact that it led to the belief among classical analysts that there was no theory (i.e., metapsychology) in Sullivan's system. More importantly it was a stringent effort at ridding the field of the fetishistic structures that had come to be the shibboleths of psychoanalysis. Although Sullivan was anything but a Marxist, I believe it is fair to say that he was trying to build a non-fetishistic psychology (Ghent, 1962).

Let me explain what I mean by this. Marx (1867) put it this way: “[In commodity production, and this includes the production of ideas], the social relation between men assumes … the fantastic form of a relation between things” (p. 83). Things like money or rent, are fetishes in that they obscure the relations between people, even though those relations may not be at all visible. We almost never think of money as an interpersonal or relational concept, at root an expression of claims on the labor of others. When with cash we buy food at the supermarket we are not aware that we are redeeming claims, sometimes highly exploitative claims, on the labor of many people all along the food chain, often on a global scale. In classical analysis such concepts as instinct, id, ego, superego likewise obscure and mystify the underlying relation between people. They are fetishes. One might say that the id is the fetishistic formalization of early experience. It is seen as inhering in “nature,” so that the result (the id) of a process (human interactive experience) is, instead seen as its cause [Ghent, 1989, pp. 178-179].

The moment when an experience could transform into surrender or submission is a kind of strange-attractor, edge-of-chaos moment. 

There is a signature Ghent clinical moment. It is often an impasse in which you sense that a change might be taken, something new attempted. But the odds are uncertain. The dialectics of submission versus surrender, hate versus love, use versus relating, destruction versus survival, all circulate, assemble and reassemble into a kind of strange attractor. These constructions are fractal, complex and unpredictable, unstable; but perceptible, in that chaos, there is pattern.

These volatile, protean processes are the engines of change, the production of motivations, not the reified product or drive. This is as true for Mannie's clinical acumen and his ideas of theory as it is of his wonderful performance piece Phosphones, in which light, movement, and music arrive into and depart from coherence in an experience of unpredictable pattern. 

Harris, A. (2005). Heart Melts Forward: Emmanuel Ghent (1925-2003). Psychoanal. Dial., 15(2):211-221

Relational Psychoanalysis: Heart Melts Forward: The work of Emmanuel Ghent (Relational Perspectives Book Series), ed. by Adrienne Harris, Routledge, February 9, 2017

I first met Mannie after I published an article in the International Review of Psychoanalysis on Buddhism and psychotherapy (Epstein, 1990). This article, the only one I have ever published in that journal, was the synthesis of my thinking up to that point. Mannie called me and said that he would like to meet me. It turned out that he lived only a few blocks away—and I went to his loft one afternoon and sat and talked with him while he ate apples. 

He probably ate five or six apples while we talked. 

By turning me in this direction, Mannie helped to resolve an issue that had been nagging at me: the issue of desire. 

…

Talking to him about this while watching him eat apples was clarifying in itself. 

As Wendy Doniger O'Flaherty (1973), one of the great Western scholars of Shiva's symbolism, explains, “The extreme of one force is the extreme of its opposite; tapas and kaāma, interchangeable forms of cosmic heat, replace and limit one another to maintain the balance of the universe” (p. 312).

This is a very strange concept, yet it forms the foundation of Indian spirituality. It is also the key to understanding Mannie's interpretation of Winnicott, and his orientation to psychoanalysis. In the course that Mannie and I taught on psychoanalysis and Buddhism at NYU, for example, we spent the most time on Winnicott's key paper on the difference between object relating and object usage. It was in this paper that Winnicott put forward his ideas about how destruction creates the possibility of empathy. As Mannie (1990) summarized in his “Surrender” paper, “This conception of development involving the difficult passage from object relating to object use implies a radical departure from the usual analytic notion that aggression is reactive to the encounter with external reality (the reality principle). Here it is destructiveness that creates the very quality of externality” (p. 123). 

This is Shiva in psychoanalytic garb.

The phrase that O'Flaherty (1973) used to describe the relationship between renunciation and desire is key: “correlative opposites that act as interchangeable identities in essential relationships” (p. 35). In Winnicott's formulation, something similar is proposed in the way that anger, when not retaliated against, makes possible concern for the other. Mannie understood that both psychoanalysis and meditation have the capacity to open the psyche to a place where these correlative opposites can be felt and known.

Mannie once confided to me that he regretted not going further in his “Surrender” paper than Winnicott's division of false self from true self. He knew, by the end of his life, that any concept of true self had to be false.

His craft was not only music, but also psychoanalysis, and at the close of his “Surrender” paper (1990), he gave a hint of his understanding of its spiritual dimension:

Let us not overlook the role of masochism and surrender in being a member of our profession. What other occupation requires of its practitioners that they be the objects of people's excoriations, threats and rejections, or be subjected to tantalizing offerings that plead “touch me,” yet may not be touched? What other occupation has built into it the frustration of feeling helpless, stupid and lost as a necessary part of the work? And what other occupation puts its practitioners in the position of being an onlooker or midwife to the fulfillment of others' destinies. It is difficult to find a type of existence, other than that of the psychoanalyst, who fits this job description. In a sense it is the portrait of a masochist. Yet I suspect that a deep underlying motive in some analysts at least, is again that of surrender, and their own personal growth. It may be acceptably couched in masochistic garb or denied by narcissistic and/or sadistic exploitation. When the yearning for surrender is, or begins to be, realized by the analyst, the work is immensely fulfilling and the analyst grows with his patients [p. 133].

Epstein, M. (2005). A Strange Beauty: Emmanuel Ghent and the Psychologies of East and West. Psychoanal. Dial., 5(2):125-138

有趣的博士論文

https://www.youtube.com/watch?v=Rhh56uvKNA4&t=1169s

http://baike.baidu.com/view/6746983.htm

http://wenku.baidu.com/view/960756a8284ac850ad0242cc.html###

http://wenku.baidu.com/view/13a4dcfa4693daef5ef73d12.html?re=view

now, this is a good piece of work of action research

Muriel Vera Dimen (1942-2016)

http://www.legacy.com/obituaries/nytimes/obituary.aspx?pid=177735322

http://www.murieldimen.net/index.htm

I loved her book "With Culture in Mind" (2011) very much.

Confer

http://www.confer.uk.com/

Karnacology

http://www.karnacbooks.com/blog/

https://karnacology.com/2015/08/06/the-journey-my-time-with-cancer-by-patrick-casement/

IFPE

http://www.ifpe.org/

北韓的12條奇怪法律

https://www.youtube.com/watch?v=EOahgtVSkG4

waiting for logan

https://www.youtube.com/watch?v=y7fkCmCmpGk

https://www.youtube.com/watch?v=Iu49J295KUA

https://www.youtube.com/watch?v=e0q2bpiIaFU

https://www.youtube.com/watch?v=W-I4hhIyX88

烏坎村事件

http://www.appledaily.com.tw/realtimenews/article/new/20161005/962215/

https://zh.wikipedia.org/wiki/%E7%83%8F%E5%9D%8E%E4%BA%8B%E4%BB%B6

https://www.youtube.com/watch?v=wygN4JLjbfo

https://www.youtube.com/watch?v=11e9bWGvh00

https://www.youtube.com/watch?v=-4y4FPwmwzI

https://www.youtube.com/watch?v=e2FHVDB2NNk

https://www.youtube.com/watch?v=W5M1DbtlJko

https://www.youtube.com/watch?v=bUz4MLeyIGc

https://www.youtube.com/watch?v=hnx2H3CxoVw

https://www.youtube.com/watch?v=MH1QzM8UCE4

https://www.youtube.com/watch?v=wRNrv6ys2-k

https://www.youtube.com/watch?v=gq6sEQ_uC7k

這件事發生在辛亥革命一百年後

back to the blues

https://www.youtube.com/watch?v=lXbsKnk0QDg

https://www.youtube.com/watch?v=I3qt-qcSjxA

80後是最倒楣世代

https://www.youtube.com/watch?v=A_83B4FibGQ&t=3s

南韓新世代

https://www.youtube.com/watch?v=81YqYvFaJJY&t=361s

北漂一族

https://www.youtube.com/watch?v=HTwILqEhD7k

徐童 遊民三部曲 《麥收》、《算命》、《老唐頭》

https://www.youtube.com/watch?v=TVklmGIsua8

https://www.youtube.com/watch?v=LVjKZtua_7o

https://www.youtube.com/watch?v=sWSj0LsUEak



http://ent.sina.com.cn/m/c/2013-08-20/17593992006.shtml

https://www.youtube.com/watch?v=sX7I3eI3kS0

https://www.youtube.com/watch?v=Uspr3MIPjqE

明鏡

https://www.youtube.com/watch?v=7_L6N-M1A3Q

https://www.youtube.com/watch?v=xg8KdJSSnrc

https://www.youtube.com/watch?v=yAa28HJ58JU

https://www.youtube.com/watch?v=fYGVZdGtEyE

https://www.youtube.com/watch?v=aEMcqL62Zhg

https://www.youtube.com/watch?v=5dtHjFqJfx4

https://www.youtube.com/watch?v=OL6sltV8bzk

https://www.youtube.com/watch?v=j1i-PsxkFlI

Vamik D. Volkan (2011)

Psychoanalytic Technique Expanded: A Textbook on Psychoanalytic Treatment, by V amik D. Volkan, Oa Publishing; Second edition, 2011 (accessible via scribd)

https://drive.google.com/drive/folders/0B5viXpvvYMYEMFFkOWhRdVY0Nm8?usp=sharing

Since he has focused on Large Group Psychology mainly, I'd be very interested to know how he explicates psychoanalysis per se, especially regression. (2017-1-30)

Vamik D. Volkan (b 1932)

1.  Psychoanalysis, International Relations, and Diplomacy: A Sourcebook on Large-Group Psychology, by Vamik D. Volkan, Karnac Books, 17, 2014 (kindle 2017-1-26)

   http://www.jewishvirtuallibrary.org/address-by-egyptian-president-anwar-sadat-to-the-knesset (1977-11-20)

2.  Killing in the Name of Identity: A Study of Bloody Conflicts, by Vamik D. Volkan, Pitchstone Publishing, 2006 (accessible via scribd)

3.  Blind Trust: Large Groups and Their Leaders in Times of Crisis and Terror, by Vamik D. Volkan, Pitchstone Publishing, 2004 (accessible via scribd)

   https://drive.google.com/file/d/0B5viXpvvYMYEWnZQcXlDbkFLVnc/view?usp=sharing

4.  Immigrants and Refugees: Trauma, Perennial Mourning, Prejudice, and Border Psychology, by Vamik D. Volkan, Karnac Books, January 31, 2017 (kindle 2017-1-27)

5.  Volkan, V. (2013). Large-Group-Psychology in Its Own Right: Large-Group Identity and Peace-Making. Int. J. Appl. Psychoanal. Studies, 10(3):210-246  

     
https://drive.google.com/file/d/0B5viXpvvYMYENVJqc1FlanlXV28/view?usp=sharing

https://drive.google.com/file/d/0B5viXpvvYMYEdGVkSExmc3RKaVU/view?usp=sharing 

    

 https://drive.google.com/drive/folders/0B5viXpvvYMYEZXhMR0M4d1FPWkk?usp=sharing 

 http://www.vamikvolkan.com/Home.php

 http://internationaldialogueinitiative.com/

  Vamik Volkan的論述  關鍵在講族群(large group)的退化(regression)  和這個退化是如何被操弄的  但他似乎只有提及古典的操弄  沒有提及擁有媒體製造民調豢養網軍造勢抹黑自自冉冉的大數據的世界  那裡的操弄妙不可言  當今屁眼奪權捍權皆由此徑  

 退化是關鍵辭  但是精神分析的文獻  多限於治療室內  走不出治療室外  遂率與此無關  His focus is mainly Europe. He did not mention Asia, specifically China, at all.

  Under stress, large groups may regress. When they do, they may regress to fixation points in the group's history. Volkan has identified various signs of large-group regression and their triggers, such as external threats in the case of Serbia after the collapse of Yugoslavia; the shared experience of shame, humiliation, and helplessness in the U.S. after 9/11; and the influence of a leader's personality or death (Volkan 2004). The purpose of large-group regression is to restore or maintain large-group identity—the tent's canvas.

Major symptoms of large-group regression include the following.

1. Rallying around the leader.

2. Losing individuality.

3. Severe splitting. This can occur as a polarity between “us” and “them” or within the society. The latter is seen when the leader divides his or her followers into torturers and tortured, as in Albania, or when the leader cannot differentiate between real and imagined dangers.

4. Massive, shared introjections and projections, such as societal paranoia. This phenomenon was seen in Enver Hoxha's Albania, where something like slave labor was used to build over seventyfive hundred bunkers in anticipation of an attack that never came. A regressed group's blindly accepting (“eating”) the propaganda and “lies” coming from above is an example of massive introjection.

5. A shared narcissistic preoccupation. An example is the grandiose historical view taken by Iraq that it is the cradle of civilization.

6. Magical thinking, blurring of reality, and new or modified societal patterns The customary “kidnapping” of brides in South Ossetia is an instance of this last. What under normal conditions is a playful cultural norm whereby the girl is symbolically kidnapped and married has become, under conditions of societal regression, far more aggressive: today's “brides” are kidnapped, tortured, and raped.

7. Inability to mourn or difficulty in mourning whereby a large group becomes a society of perennial mourners and the use of “linking objects” is recognized and institutionalized. Volkan (1981) has described how perennial mourners use these inanimate objects to symbolically connect the object representation of the dead—or the lost thing—with the corresponding representation of the mourner and to control such objects in order to keep the mourning process externalized and incomplete.

8. Reactivation of “chosen glories” pertaining to the history of a large group's past. This was seen in Baathist Iraq, where Saddam Hussein tried to identify himself with Saladin, the Islamic leader who defeated the Crusaders. In an attempt to reactivate this chosen glory, this history was incorporated into his battle cry to defeat the U.S., the new infidels.

9. Reactivation of a “chosen trauma” whereby a large group unconsciously “chooses” to make a shared mental representation of an event that caused it terrible losses, helplessness, humiliation, and victimization. It is a significant milestone in a large group's history and a marker of its identity. Extending the findings from Holocaust studies, Volkan's model of intergenerational transmission describes the injured self-images being deposited into the developing selfrepresentations of children as a “psychological gene.” The children are then compelled to mourn the traumatic losses of the previous generation, who have been unable to contain and mourn these losses or to reverse the experience of passivity, shame, and humiliation. If the second generation cannot metabolize these losses, they in turn will transmit the pattern to succeeding generations. Thus, a bridge is developed between the shared trauma and historical process, as described by Peter Loewenberg (1995). When this happens, the actual history becomes no longer important. It changes in its function and can then be manipulated by political leaders for their purposes. Slobodan Milosevic exemplified this phenomenon in his reactivation of the shared memory of the Battle of Kosovo in 1389, in which the Serbian hero, Prince Lazar, was killed. Milosevic had the remains of this hero exhumed and taken on tour to incite violent passions (Volkan 1997). Another example of a group's chosen trauma is seen in Al Qaeda, where Osama bin Laden is known as Ibn Al Abada, the son of the slave (Volkan 2004). Thought to be a pathologically vengeful individual (see Socarides 1997), he has perhaps identified with the orphaned Mohammed searching for his father. Thus, the intertwining of the leader's internal world with historical processes sets the stage for violence.

10. Dehumanization. Exemplified by the Nazis, this is a two-step process. Step one is identifying undesirable humans; step two is turning them into nonhumans, as in the Hutus' degradation of the Tutsis, referred to as cafards, or insects. Interestingly, the Tutsis were also called the “Jews” of Rwanda. A second type of dehumanization occurs in the case of suicide bombers. They bypass their individual victims' identity and then rehumanize themselves as spokespersons for their group, while rehumanizing the victims as representatives of the opposing large group.

11. Border psychology, in which borders become shared psychological skins. We saw this in the United States after 9/11 and in Israel with the West Bank. Realistic conditions “on the ground,” such as security problems, make it difficult to study this phenomenon. 

12. The narcissism of minor differences. Although Freud considered this phenomenon harmless, when seen on a large-group scale it can become quite deadly, as in the killing of Tamils or Sinhalese in Sri Lanka.

13. Ruining of basic trust. This was seen in Nazi child-rearing practices and in the elementary schools of Enver Hoxha's Albania, where students were brainwashed into pledging their allegiance to the leader and were rewarded for spying on and betraying family members who expressed any doubt or opposition to the ruler.

14. Heightened importance of the leader's personality. When a large group is regressed, the personality organization of the leader becomes extremely influential, as he or she can tame or inflame the regression. Contrast Slobodan Milosevic's use of violence and terror with Nelson Mandela's use of nonviolent means.

Brenner, I. (2006). Terror and Societal Regression: Does Psychoanalysis Offer Insights for International Relations?. J. Amer. Psychoanal. Assn., 54(3):977-988 (pp. 979-981)

這種事在台灣是小事一樁不要大驚小怪

http://www.appledaily.com.tw/realtimenews/article/recommend/20170124/1042327/%E8%AD%B0%E5%93%A1%E9%85%92%E5%BE%8C%E5%97%86%E3%80%8C%E6%88%91%E8%A6%81%E5%B0%8D%E4%BD%A0%E9%96%8B%E6%A7%8D%E3%80%8D%E3%80%80%E6%B0%91%E9%80%B2%E9%BB%A8%E9%AB%98%E5%BA%A6%E9%97%9C%E5%88%87

https://www.youtube.com/watch?v=4GuGEtfIHYw

這件事發生在辛亥革命一百零六年後

他媽的牆

一座綿延2000英哩「無法穿越的障礙物」

http://news.ltn.com.tw/news/world/breakingnews/1959049

https://www.youtube.com/watch?v=TkRPq9z03IQ

2017-1-25 (Alfried Langle)

https://drive.google.com/drive/folders/0B5viXpvvYMYEU2dwU1FKWjg2amc?usp=sharing

https://www.asuswebstorage.com/navigate/s/8F8CCB9DFE634E408F1F9C9E5889DD77Y

五更寒 (1957)

https://www.youtube.com/watch?v=KNSGMWlvJkQ

大寒後四日

這種日子已經不多陳若曦已到今日取書風大秀月二三月異動畜牲當道甚麼都吃就是不吃虧

https://www.youtube.com/watch?v=oXCKmvl3glc
http://www.setn.com/vod.aspx?newsid=212685&videoid=61612

剛從板家失智園區回來老先生九十二歲他是黃埔二十四期的裝甲兵老先生說真正的台灣政治家屁股上都刺有一朵黃玫瑰護理師說亂說不是黃色的是紫色的我聽了他們兩人關於屁股的國是會議論述陷入沉思和回憶良久後我說你們兩個都搞錯了我五十萬年前見過一次是黑色的他們兩個齊聲說道他媽的失智的原來是你

https://anntw.com/articles/20170124-kq2s
https://www.youtube.com/watch?v=5Nid_rYzNnA

Pierre Ryckmans (1935 - 2014) (pen-name Simon Leys)

Pierre Ryckmans (1935 - 2014) (pen-name Simon Leys)

Chinese Shadows (1977) 

The Chairman's New Clothes: Mao and the Cultural Revolution (1978) (abebook, 2017-1-23)

'One has to belong to the intelligentsia to believe things like that; no ordinary man could be such a fool.’ (Orwell, 1945)

https://www.nytimes.com/2014/08/15/world/pierre-ryckmans-78-dies-exposed-maos-hard-line.html?_r=0

https://drive.google.com/file/d/0B5viXpvvYMYEd09kX0ZuWnB5S2c/view?usp=sharing

陳若曦 (b 1938)

民國55年（1966年）隨著丈夫段世堯舉家前往大陸定居。好些朋友勸她三思，她仍執意前去。剛好碰上文化大革命，吃了不少苦頭，幸而她是回歸的台籍海外學人，而未受到更慘烈的遭遇。

民國58年（1969年）起任教於南京市華東水利學院（今河海大學）。民國62年（1973年）離開大陸，舉家移居香港，擔任新法書院英文教師。民國63年（1974年）移民加拿大溫哥華，擔任銀行職員。此一期間，她將在中國的耳聞目睹，寫了一系列小說《尹縣長》，民國65年（1976年）由台灣遠景出版社出版，她以當事人身份來寫，轟動一時。民國68年（1979年）應美國柏克萊加州大學中國中心之聘，移居美國。

https://zh.wikipedia.org/wiki/%E9%99%B3%E8%8B%A5%E6%9B%A6 

now, she was there, during that decade, this fact, itself, was interesting

霸王女福星 (1986)

https://www.youtube.com/watch?v=rViPRQHr-Io

9 + 24

七時陽光Robert Galatzer Levy仍缺Donnel Stern待出天地翻覆待讀畜牲當道我知 It could have been different (Vagabond Witness, kl 1326/1739) The last word he wrote, Dazzling (ibid, kl 1569/1739)以正義之名行畜牲之道我知  

欺善怕惡
是乃畜牲

https://www.youtube.com/watch?v=lfl0jcPGWRc

https://www.youtube.com/watch?v=1Aiu9gnhmpU 

https://www.youtube.com/watch?v=D-CN6ST_Hww

https://www.youtube.com/watch?v=BHGJJ8zX--0

http://news.ltn.com.tw/news/politics/breakingnews/1955487

https://drive.google.com/file/d/0B5viXpvvYMYEZjNxTnUwMHIyRXM/view?usp=sharing 

推背圖

https://www.youtube.com/watch?v=qJyhdZGmiYM

Sigizmund Krzhizhanovsky (1887-1950)

https://en.wikipedia.org/wiki/Sigizmund_Krzhizhanovsky

We (Yevgeny Zamyatin, 1924)

First published in the West in 1924, We is an adventurous story of the future nameless "numbers," the two-tenths of the world's population that survived the Great Two Hundred Years War. Their food is derived from petroleum, and they believe that their totally restricted existence under the watchful eye of the Benefactor is the ideal. They do not mourn the passing of the creative human spirit; indeed, they are hardly aware it ever existed. More than half a century later, We remains a strange and telling tragicomedy of love and death. The author, an acknowledged satirist in his own right, set the stage for Orwell's Animal Farm and 1984.(amazon)

https://www.youtube.com/watch?v=FouprQ4RAUE

https://drive.google.com/file/d/0B5viXpvvYMYEcU1nYWRHRXNhcjA/view?usp=sharing

Resistance (Victor Serge, 1938, 1972)

https://www.marxists.org/archive/serge/

這時一隻蟑螂爬過鍵盤

桂芳契約.   OT / Psy 開缺.   DC 三月啟動 --> 購置裝備 照服員訓練.  FJU 二月底啟程.  2017 醫品專案 --> 藥害監測 (< 2/10).   

紀錄畜牲的行為

https://www.youtube.com/watch?v=LkAVG7g8zZU

這明顯是歷史學家的工作當然我們都知道台灣沒有歷史學家

這句話難得用辭優雅沒有錯別字

https://udn.com/news/story/1/2234889

Our Alaskan Winter, 1949

https://www.youtube.com/watch?v=tsbrjBsj4P8

喜歡開會歡喜開會開歡喜會

https://www.youtube.com/watch?v=B9FLwyrMx1k

https://www.youtube.com/watch?v=r3TTwottuxk

大局域网

https://www.youtube.com/watch?v=Yb3F7Inlgjc

https://www.youtube.com/watch?v=Ln4V294TKkY

THE LENINGRAD HOSPITAL (Victor Serge, 1952)

http://www.pennilesspress.co.uk/prose/leningrad_hospital.htm

 'The Leningrad Hospital' was written in 1947 and first published in Preuves (Paris), No. 24, February 1953, as 'la Folie de Iouriev' ('Iouriev's Madness'). It was collected in le Tropique et le Nord (Tropics and North), Paris, 1972. 

The Valley of Light (2007)

https://www.youtube.com/watch?v=IsprHhbLP9o

forgotten books

https://www.forgottenbooks.com/en

this is not a PIPE

1. Suspicious Minds: How Culture Shapes Madness, by Joel Gold, Ian Gold, Free Press, 2015 (accessible via scribd)

2. Paranoia: The 21st Century Fear, by Daniel Freeman, Jason Freeman, Oxford University Press, 2008 (accessible via scribd)

Much of this book was planned in the Rookery Stand atWatford Football Club. We apologize to those who sit near us.

3. Paranoia: The Psychology of Persecutory Delusions, by Daniel Freeman, Philippa A. Garety, Psychology Press, 2015

4. Paranoia and Psychoanalysis - A Selection of Classic Articles on the Psychology of Paranoia, by Various, Yoakum Press, 2011

5. Paranoia (Ideas in Psychoanalysis), by David Bell, Totem Books, 1999

6. Delusional Disorder: Paranoia and Related Illnesses (Concepts in Clinical Psychiatry), by Alistair Munro, Cambridge University Press, 1999 (accessible via ProQuest E-books Central, VGH)

7. Liquid Fear, by Zygmunt Bauman, Polity, 2006

8. Stalker, Hacker, Voyeur, Spy: A Psychoanalytic Study of Erotomania, Voyeurism, Surveillance, and Invasions of Privacy (CIPS Series on the Boundaries of Psychoanalysis), by Helen K. Gediman, Karnac Books, December 12, 2016

9. Liquid Evil, by Zygmunt Bauman, 

Leonidas Donskis, Polity, 2016

depression is noble, paranoia is normal, and, of course, this is not a PIPE

妄想的本質是焦慮和恐懼 (Alistair Munro)

真正的(製造)妄想症的專家是Stalin和Mao

Cf The Leningrad Hospital (Victor Serge, 1952)

https://www.youtube.com/watch?v=pWIlpf-7LQ8

真正重要的不是臨床所見

Sources of paranoia: (1) the dark side of the digital world (2) terror (3) insecurity (4) identity politics and its borderline maneuvers (5) interpersonal estrangement (6) totalitarian state (7) betrayed by the system (8) conspiracy