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In this paper I discuss John Riker's article, "A Critique of Stolorow's Erasure of Self Psychology and his Appropriation of Heigegger's Theory of Authenticity, plus the Possibility of an Intersubjective Self Psychology" a paper in which Riker sets out to evaluate Stolorow's intersubjectivity theory and its contribution to psychoanalysis. I attempt to add something to Riker's consideration of intersubjectivity especially as it relates to our shared mortality, a topic addressed by Stolorow in a lifetime of books and papers. I also comment on some of the similarities and differences between the ideas of Kohut and Stolorow, suggesting that to some extent these differences lie more in the distinctive languages coined by the two authors than in the ideas themselves. [ABSTRACT FROM AUTHOR]

In this paper I discuss Magid, Fosshage and Shane's impressive overview of the contributions to Relational Self Psychology in the psychoanalytic literature, contributions they see as having emerged for the most part after Kohut's death and therefore as having been carried out almost entirely by Kohut's followers. But while the authors see Kohut's work as having hewed closely to a one-person psychology, I use my discussion to highlight what I see as the two-person themes in Kohut's own writings, suggesting that he may have been more relational in his thinking than initially meets the eye. [ABSTRACT FROM AUTHOR]

Beginning with Kohut's classic 1959 paper on the subject, empathy has been conceptualized as a process of finding something in one's self (introspection) that has resonance with one's experience of the other. This paper, inspired by advances in queer studies, philosophy, psychoanalysis, and the Black American theater, identifies the limitations of this understanding. By putting Kohut's ideas about empathy in dialogue with French philosopher Jean-François Lyotard, Black American playwrights Jeremy O. Harris, Michael R. Jackson, and James Ijames, and the author's own clinical experience, a queered empathy is theorized that relies less on self-reference and more on passibility. The theoretical and clinical implications of this shift are explored, and the possibilities for a queered Psychology of the Self that contain a heightened possibility for responsiveness to marginalized experience are suggested. The hope of this paper is that the reader, from a multidisciplinary perspective, will be inspired to imagine a psychoanalysis and Self Psychology for all that has the potential to flourish for generations to come. [ABSTRACT FROM AUTHOR]

This paper shows the theoretical similarities between Harm Reduction Psychotherapy and Heinz Kohut's Self Psychology, and delineates how each of these clinical perspectives complement and enhance one another. Using these two theories in tandem provides further opportunities for clinicians to treat a larger proportion of the substance using population not yet ready for cessation or abstinence. A case involving crystal meth addiction is presented, and aspects of the treatment are explicated including identifying the self-regulatory and symbolic functionality of substance use, and working with the patient's own ambivalence about his behavior. A self- object "twinship" is also highlighted as having an important mutative impact on the treatment. [ABSTRACT FROM AUTHOR]

The author presents the treatment of a deeply traumatized, high conflict couple, massively overwhelmed by multiple stressors. Building upon the rich legacy of self psychology, this paper aims to illustrate how couple therapists can invite traumatized partners to move from despair and rage into hope and connection. This treatment approach is fundamentally based upon a systems perspective, but nested within that overarching stance are several foundational principles, including: 1) the concept of thirdness, or the view that surrendering one's own perspective for the sake of connection allows an additional perspective 2) empathic, subject-centered listening that includes emotional dwelling as advocated by self psychology; 3) conceptualizing the system as a whole, rather than only the individuals, as lacking adequate soothing; 4) recognizing the influence of cultural forces upon the couple; 5) working with each partner's self states or the idea that each individual has many parts within themselves and when invited into the treatment room can generate greater connection and healing; and 6) enlisting the partners as co-therapists. These basic tenets helped a mutually traumatized couple find their way out of fear. The paper illustrates how even in a barren landscape, where there is emotional dwelling, hope can germinate. [ABSTRACT FROM AUTHOR]

We express our deep appreciation to our three commentators, William Coburn, Jill Gardner, and Judy Teicholz, recognizing the value we gained by each of them reading our paper closely and respectfully, and responding accordingly. We begin with William Coburn, who saw our efforts as the latest move in the evolution of the complex system we call Self Psychology. We feel he appreciated our account of how Self Psychology has developed and changed both within Kohut's lifetime and since his death, moving from a one-person to a two-person psychology, in part in response to interaction with infant research, Intersubjectivity theory, and other relational theories. We then move to Jill Gardner, who raises questions about just how differently we view the nature of the self and transference and asks if there are predetermined aspects of each that are not relationally co-created in the analysis. Finally, we turn to Judy Teicholz, for whom Kohut has always been a relational Self Psychologist. We feel this is an ahistorical view that fails to enter into the classical one-person psychology milieu in which Kohut was trained and initially worked, and obscures the significant changes in Self Psychology that emerged both in his lifetime and through the efforts of subsequent theorists. All in all, we are grateful for the time and effort all three of our commentators devoted to what we wrote. [ABSTRACT FROM AUTHOR]

In this paper I want to contest claims made by Robert Stolorow that Kohut's notion of the self is a reified concept that seriously distorts our understanding of human experience, that his own theory of phenomenological contextualism is an adequate way to explore the psychological depths of human subjectivity, and that Heidegger's theory of authentic individuality can be adequately translated into his intersubjective contextualism. My aim is to salvage the notion of self and authentic individuality from collapsing into what I see as an overzealous contextualism, establish the importance of doing theory that explores psychological and metaphysical structures underlying experience, and show how self psychology and intersubjectivity theory might be fused into a comprehensive way to investigate the human psyche. It is the dialectical tension between being an independent center of initiative and perception and being thoroughly contextualized that is the truth of the self and I believe that this is Kohut's basic position. [ABSTRACT FROM AUTHOR]