Silver, C. B. (2020). Fromm’s Socio-Psychoanalytic Conceptualization of the Clinical Encounter in Relation to the Social Third. In Fromm Forum (English Edition–ISSN 1437-1189), 24/2020, Tuebingen (Selbstverlag), pp. 115-134. (Vol. 24).
https://www.fromm-gesellschaft.eu/images/pdf-Dateien/Silver_C_B_2020.pdf
An important goal of Frommian psychoanalysis is to acquire the sense of belonging to a greater social whole and to acquire a sense of connectedness and oneness where individuals’ agency can help bring about a more equal and human society. (122)
Fromm argued that psychic change couldn’t only occur
at the personal level; it must involve our interacting with each other as subjects
and with the socio/cultural/physical environment if we hope to contribute to
social change (I. Philipson, 2017)(123)
和倫理維度。弗洛姆認為⼼理變化不僅僅發⽣在個⼈層⾯；如果
我們希望為社會變⾰做出貢獻，它必須涉及我們作為主體彼此之間以及與社會/⽂化/物理環境
的互動（I. Philipson，
作為突破性的方法(整合思維以處理個人心理與社會)
In the clinical setting this can be done by deconstructing individual and social character structures through awareness of the enactment of dissociative states in order to face the gaps between phantasies and reality (E. Fromm, 1949a; R. Funk, 1996). The use of techniques such as interpellation (L. Althusser, 1994), the redefinition of meaning (O. Guralnick, 2011), and the use of social filters bring about an awareness of shared alienation and our unconscious adaptation to and/or willing participation in oppressive social structures. Social filters are tools that support the sharing of collective experiences (E. Fromm, 1960a) around porous boundaries between the personal and the social. They create arenas where repressed thoughts, »unthought known« to use Bollas’ formulation, and fears can be safely acknowledged. Access to the language—verbal and non-verbal, of others makes it easier for patients to express and share their own suffering and negativity in therapy, while recognizing systems of power relations that can corrupt freedom, individuality, and creativity, including in training institutes (O. Kernberg, 1998; A. Samuels, 2006). Furthermore, for Fromm, the process of bringing the internalization of values into awareness involves a sensitivity to intergenerational transmission of individual and collective traumas and a shared sense of catastrophic feelings that sometimes can bring about social action (F. Davoine and J. M. Gaudilière, 2011). Let me turn now to a case to illustrate how I am using a Frommian approach in my clinical work. (123-124)
方法 (先靜聽觀，後才問辨論難）
I now present vignettes from a case to illustrate how Fromm’s approach guided my clinical work. Fromm’s socio-psychoanalytic orientation gave me legitimacy as a practicing non-traditional therapist, shaped by my sociological and psychoanalytic background. It also gave me theoretical grounding and provided clinical tools to connect the self to the social. When I first meet a patient, I collect verbal and non-verbal data for a while by listening and observing with little questioning or interpretations. Only when I sense an emotional connection is made, do I explore a patient’s fear and desire for change.(124)
在取得信任之後，直面對方的負面情緒，一同回應與承擔
As mentioned before negativity for Lydia was an object of attachment to negative introjects that would never abandon her. They provided emotional security but stopped her from changing, thus sustaining her depression and anxiety. When the negative transferences abated and I felt confident that there was enough trust between us, I followed Fromm’s injunction to take emotional risks with patients. I shared my thoughts directly with Lydia regarding the function of her negativity, telling her: »I think that you are obsessively attached to your negativity, which makes you feel secure, yet trapped, in yourself and in your life.« By being up-front with Lydia I was taking the risk of repeating the victim/victimizer dynamics of her past. I had tried all along to minimize the power differentials between us by sharing thoughts and ideas. I wanted to avoid seeing her as a vulnerable child but rather relate to her as a conflicted adult with child-like needs. When Lydia heard my interpretation about her negativity she stayed silent, put her head down, and cried. I was concerned and shared her silence. A few months later, she said: »I understand what you said. I have to put distance with my negativity toward my past and myself in order to move on with my life. It is going to be very difficult for me.« Lydia’s recognition was a turning point in her analysis. She became aware of her psychic battles and was willing to gradually take the risk of letting go of layers of negativity, even transforming them into positive energies that led to meaningful changes in her life.(129)
社會第三者（其他故事後文本形式與積極幻想的協助）可以幫助重建與鼓勵開放態度
The concepts of a social Third and the use of social filters reflect Fromm’s conceptualization. They are tools that could help clinicians bring back the socio-cultural into analytic thinking and practice. (130)
弗洛姆作為公共精神分析師，從個人邁向社會的轉變
Fromm was an innovative psychoanalyst with a large public appeal who anticipated major theoretical shifts. He was not a pseudo-analyst. It may be more meaningful to define Fromm as a public psychoanalyst (I. Philipson, 2017), willing to criticize the excesses of a market-oriented consumer society, actively engaged in promoting social change. Fromm’s critical social theory reflects his »prophetic messianism« (J. Braune, 2014) in the hope of fostering a moral and equal world.(131)
進一步研讀資料：Philipson, I., 2017: »The Last Public Psychoanalyst: Why Fromm Matters in the 21st Century,« in: Psychoanalytic Perspectives, Vol. 14, pp. 52–74.
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