Hans Loewald (1906–1993)
https://en.wikipedia.org/wiki/Hans_Loewald
Loewald was born in Colmar, then Germany. His father, who died shortly after his birth, was a Jewish physician with an interest in dermatology and psychiatry; his mother was a gifted musician, who played the piano. Loewald did medical training in Germany - where he also studied philosophy with Martin Heidegger, who would influence him with his theory of language[2] - before taking a medical degree from Rome University in 1935.[3] He practiced psychiatry in Italy until 1939, before moving with his family to the United States.[4] There he became fascinated by Freud's theory, in which he rooted all the features of his own thinking. He did not want to create a new psychoanalytic terminology, but, although he used Freud's terms, he gave them radically new meanings.
Further reading
- Jones, J.W. (2001). Hans Loewald: The psychoanalyst as mystic. The Psychoanalytic Review, 88, 793-809
- Gayle, L. (1998). From Ghosts to Ancestors: The psychoanalytic vision of Hans Loewald. The American Journal of Psychoanalysis, 58, 337–338.
- Stephen A. Mitchell & Margaret J. Black, (1995). Freud and Beyond - A History of Modern Psychoanalytic Thought. Basic Books, New York, ISBN 978-0-465-01405-7, 186–193.
- Loewald, H.W. (2000). The Waning of the Oedipus Complex: Introduction. Journal of Psychotherapy, Practice and Research, 9.
- Whitebook, J.. 'Hans Loewald: a radical conservative' International Journal of Psychoanalysis, 85 (2004) pp. 85-97
Hans Loewald is regarded as one of the most significant psychoanalytic theorists of the 20th century, particularly for his efforts to synthesize traditional psychoanalysis with contemporary philosophical ideas. His contributions are noteworthy in the areas of developmental theory, the therapeutic process, and the nature of the unconscious.
Key Contributions:
1. Reconceptualizing Freud’s Theory of Internalization:
Loewald rethought Freud’s model of internalization, the process through which external experiences and relationships become internal mental structures. He suggested that internalization is not just about incorporating external objects (such as parental figures) into the psyche but involves a more complex dynamic process. This helps integrate the conscious and unconscious aspects of the mind, promoting psychic growth and transformation.
2. Object Relations and the Role of Language:
He placed significant emphasis on the development of the mind in relation to others (object relations theory), and how language mediates these relationships. Loewald saw language as crucial in transforming unconscious processes into conscious thought, allowing for greater mental integration.
3. Therapeutic Process:
Loewald advanced a view of psychoanalytic therapy as a transformative process. He argued that the analyst-client relationship should not be seen as a neutral, detached engagement but rather as an interaction that could create new psychological realities for the patient. This interaction, when successful, reactivates the processes of internalization and integration that may have been disrupted in earlier development.
4. The Unconscious:
He conceptualized the unconscious not simply as a reservoir of repressed instincts but as a more dynamic and generative force, integral to the vitality and creativity of the psyche. He viewed the process of becoming conscious as a gradual differentiation between conscious and unconscious mental life, rather than a sharp split.
Influence of Heidegger:
Hans Loewald’s engagement with Martin Heidegger’s existential philosophy had a profound influence on his psychoanalytic thought, particularly in relation to the following aspects:
1. Being and Time:
Loewald’s view of the unconscious as a dynamic force was partly shaped by Heidegger’s notions of time and being. In Heidegger’s philosophy, time is not a linear sequence of events but an existential structure through which human beings experience their existence. Loewald incorporated this idea into psychoanalysis by viewing psychic life as evolving over time, where the past, present, and future are not separate but interconnected. This understanding of temporality enriched his view of internalization and psychic development.
2. Authenticity and Human Existence:
Heidegger’s focus on authenticity and the nature of human existence influenced Loewald’s thinking on the development of the self. For Loewald, psychoanalysis is not merely a method of resolving symptoms but a path toward a more authentic existence, where unconscious processes are integrated into a fuller, more dynamic sense of self.
3. Bridging the Gap Between the Past and the Present:
Heidegger’s influence helped Loewald challenge the classical psychoanalytic tendency to view the unconscious as stuck in the past. Instead, Loewald saw the unconscious as something that is alive in the present and capable of transformation. This allowed him to approach therapeutic work as a creative and forward-moving process, not just a recovery of past traumas.
In summary, Loewald’s contribution to psychoanalysis was to rethink the nature of the unconscious and the therapeutic process in ways that were more fluid, developmental, and focused on integration. Heidegger’s existential philosophy helped him shift from a static, deterministic view of the psyche to a more dynamic, evolving understanding of human mental life.
