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The author explores the feminine/masculine binary and what is meant by being "in" this binary versus "of" it. He considers Freud's views on female "otherness" in light of today's changing theories and practices regarding sexuality and gender. Newer ideas are seen to supplement rather than replace traditional ones; it is noted that binary dichotomies remain present in each individual's psyche but can yield to more complex and nuanced ways of thinking about gender differences. Concepts such as primary femininity, core gender identity, binary logic, male primordial vulnerability, and gender fluidity are discussed, along with their implications for psychoanalytic thinking and practice. In particular, the male analyst's psychic bisexuality or bigenderality - including the "feminine" interior within every male born of a woman - is examined as it relates to his clinical functioning and efficacy. Finally, a brief clinical vignette is presented to illustrate some of these points.

The author explores the feminine/masculine binary and what is meant by being “in” this binary versus “of” it. He considers Freud’s views on female “otherness” in light of today’s changing theories ...

This paper argues that recovering the "missing" paternal function in analytic space is essential for the patient's achievement of mature object relations. Emerging from the helpless infant's contact with primary caregivers, mature intimacy rests on establishing healthy triadic functioning based on an infant-with-mother-and-father. Despite a maternocentric bias in contemporary clinical theory, the emergence of triangularity and the inclusion of the paternal third as a separating element is vital in the analytic dyad. Effective technique requires the analyst's balanced interplay between the paternal, investigative and the maternal, maximally receptive modes of functioning-the good enough analytic couple within the analyst-to serve as the separating element that procreatively fertilizes the capacity for intimacy with a differentiated other. A clinical example illustrates how treatment is limited when the paternal function is minimized within more collusive, unconsciously symbiotic dyads.

This paper aims to restore the father and paternal function to their rightful place alongside the mother and maternity in order to counter the prevailing matricentric, dyadic bias in psychoanalytic theory and technique. The author contends that both the symbolic and the actual, flesh-and-blood father are necessary to optimize his child's development. The paternal function inevitably operates in a triadic matrix; thirdness is always psychically in existence-with the father ever present in the mother's unconscious mind-and the paternal third is necessary to open up symbolic space. As an embodied other, the actual father, both as a separating agent and an attracting object, is called upon to recognize his child's otherness throughout the inescapable father-child rivalries, neglect, and desire.

Reaching beyond the Oedipus prototype to address the unrepresentable vulnerability founded on the boy's infantile helplessness in contact with the mother's body, the author aims to identify the inherent tensions and enigmas of being male. He proposes that both the repudiation of femininity and the overvaluation of phallicity are unconsciously constructed to withstand the fundamental deficiency grounded in the asymmetry of the boy's prephallic relation with his primary object. This bodily based primordial vulnerability, marked by absence and lack, remains elusive-an unsymbolizable experience that provides the archaic matrix for adaptive and defensive phallicism, the oedipal complex, and genital progression. A clinical vignette is presented to illustrate these concepts.

In addressing the central challenges of developing and maintaining the analyst's psychoanalytic mindedness, this paper focuses on two particularly challenging core components of clinical effectiveness not so easily developed despite the rigors of the tripartite training model. The first is the analyst's receptivity to unconscious communication, which entails the analyst's curiosity, acceptance of human nature, doubt, restraint, narcissistic balance, and integrity. A brief clinical vignette illustrates this. The second factor is recognizing and managing the inherent disappointments and narcissistic challenges in working psychoanalytically. The author maintains that the ability to lose and subsequently recover one's analytic mind entails discipline, courage, and faith that only experience can provide.

Developed from established psychoanalytic knowledge among different psychoanalytic cultures concerning unconscious interpsychic communication, analysts' use of their receptive mental experience--their analytic mind use, including the somatic, unconscious, and less accessible derivatives--represents a significant investigative road to patients' unconscious mental life, particularly with poorly symbolized mental states. The author expands upon this tradition, exploring what happens when patients unconsciously experience and identify with the analyst's psychic functioning. The technical implications of the analyst's "instrument" are described, including the analyst's ego regression, creation of inner space, taking mind as object, bearing uncertainty and intense affect, and self-analysis. Brief case vignettes illustrate the structure and obstacles to this work.