‘The Production of Space’, in: Frans Jacobi, Imagine, Space Poetry, Copenhagen, 1996, unpaginated.

The Production of Space

Analytic work based on the intersubjective view of two participating subjectivities requires discipline rooted in an orientation to the structural conditions of thirdness. The author proposes a theory that includes an early form of thirdness involving union experiences and accommodation, called the one in the third, as well as later moral and symbolic forms of thirdness that introduce differentiation, the third in the one. Clinically, the concept of a co-created or shared intersubjective thirdness helps to elucidate the breakdown into the twoness of complementarity in impasses and enactments and suggests how recognition is restored through surrender.

Beyond doer and done to: an intersubjective view of thirdness.

It is by now generally accepted that something more than interpretation is necessary to bring about therapeutic change. Using an approach based on recent studies of mother-infant interaction and non-linear dynamic systems and their relation to theories of mind, the authors propose that the something more resides in interactional intersubjective process that give rise to what they will call ‘implicit relational knowing’. This relational procedural domain is intrapsychically distinct from the symbolic domain. In the analytic relationship it comprises intersubjective moments occurring between patient and analyst that can create new organisations in, or reorganise not only the relationship between the interactants, but more importantly the patient's implicit procedural knowledge, his ways of being with others. The distinct qualities and consequences of these moments (now moments, ‘moments of meeting’) are modelled and discussed in terms of a sequencing process that they call moving along. Conceptions of the shared implicit relationship, transference and countertransference are discussed within the parameters of this perspective, which is distinguished from other relational theories and self-psychology. In sum, powerful therapeutic action occurs within implicit relational knowledge. They propose that much of what is observed to be lasting therapeutic effect results from such changes in this intersubjective relational domain.

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Non-Interpretive Mechanisms in Psychoanalytic Therapy: The 'Something More' Than Interpretation

This article presents a contextualized treatment of the current configuration of self, some of the pathologies that plague it, and the technologies that attempt to heal it. Of particular interest is the historical shift from the Victorian, sexually restricted self to the post-World War II empty self. The empty self is soothed and made cohesive by becoming "filled up" with food, consumer products, and celebrities. Its historical antecedents, economic constituents, and political consequences are the focus of this article. The two professions most responsible for healing the empty self, advertising and psychotherapy, find themselves in a bind: They must treat a psychological symptom without being able to address its historical causes. Both circumvent the bind by employing the life-style solution, a strategy that attempts to heal by covertly filling the empty self with the accoutrements, values, and mannerisms of idealized figures. This strategy solves an old problem but creates new ones, including an opportunity for abuse by exploitive therapists, cult leaders, and politicians. Psychology's role in constructing the empty self, and thus reproducing the current hierarchy of power and privilege, is examined.

Why the self is empty: Toward a historically situated psychology.

In this paper, two clinical sequences are presented in an effort to describe the methods by which the analyst attempts to recognise, understand and verbally symbolize for himself and the analysand the specific nature of the moment-to-moment interplay of the analyst's subjective experience, the subjective experience of the analysand and the intersubjectively-generated experience of the analytic pair (the experience of the analytic third). The first clinical discussion describes how the intersubjective experience created by the analytic pair becomes accessible to the analyst in part through the analyst's experience of 'his own' reveries, forms of mental activity that often appear to be nothing more than narcissistic self-absorption, distractedness, compulsive rumination, daydreaming and the like. A second clinical account focuses on an instance in which the analyst's somatic delusion, in conjunction with the analysand's sensory experiences and body-related fantasies, served as a principal medium through which the analyst experienced and came to understand the meaning of the leading anxieties that were being (intersubjectively) generated.

http://doctorabedin.org/wp-content/uploads/2015/07/working-with-intersubjective.pdf

The analytic third: Working with intersubjective clinical facts.

In The Shadow of the Object, Christopher Bollas integrates aspects of Freud’s theory of unconscious thinking with elements from the British Object Relations School. In doing so, he offers radical new visions of the scope of psychoanalysis and expands our understanding of the creativity of the unconscious mind and the aesthetics of human character.

The Shadow of the Object: Psychoanalysis of the Unthought Known

Introduction. Part I: Aspects of Self Experiencing. The Evocative Object. Being a Character. Psychic Genera. The Psychoanalyst's Use of Free Association. Part II: Cutting. Cruising in the Homosexual Arena. Violent Innocence. The Fascist State of Mind. Contents. Why Oedipus? Generational Conciousness. References. Index.

Being a character: Psychoanalysis and self experience.

In work with certain kinds of patients in psychoanalysis who hyperbolize a particular form of object seeking, and in our analysis of certain features of western culture, I think we can isolate the trace in the adult of the earliest experience of the object. The infant's first experience of the object is as a process, rather than a thing in itself, but he perceptually identifies his experience of the object (an experience of psycho-somatic transformation) with the maternal object. For this reason I have termed the first object the transformational object, as I want to identify it with the object as process, thus linking our notion of the object with the infant's subjective knowing of it. Before the mother is personalized to the infant as a whole object she has functioned as a source of transformation, and as the infant's own nascent subjectivity is almost completely the experience of the ego's integrations (cognitive, libidinal, affective) the first object is identified with the alterations of the ego's state. This ego experience remains as an unconscious memory in the adult who relives it through his adamant quest for a transformational object: a new partner, a different form of work, a new material acquisition, an ideology or a belief. The most vivid memory of the earliest object relation occurs in the aesthetic moment when the person feels in deep rapport with the aesthetic object. Such moments are notable for their evocation of the affective memory of the earliest object relation. It is important for psychoanalysts to understand that the psychoanalytic setting and process invites the patient to remember the earliest object relation, so that a patient's expectation that the analyst will perform a transformational function is not necessarily either a wish or a resistance to the analytic work, but may, in fact, be the patient's response to the regressive invitation of the psychoanalytic space.

The transformational object.

Contents. Introduction. Communications of the Unconscious. A Separate Sense. Dissemination. Preoccupation unto Death. The Functions of History. What Is This Thing Called Self? The Structure of Evil. Cracking Up. References. Index.

Cracking Up: The Work of Unconscious Experience

Christopher Bollas is one of the most expressive and eloquent exponents of the ideas, meanings and experience of psychoanalysis currently writing. He has a real gift for taking the reader into the fine texture of the psychoanalytic process. Forces of Destiny examines and reflects on one of the most fundamental questions – what is it that is unique about us as individuals? How does it manifest itself in our personalities, our lives, relationships and in the psychoanalytic process?
Drawing on classical notions of ‘fate’ and ‘destiny’ and Winnicott’s idea of the true self, Bollas develops the concept of ‘the human idiom’ to explore and show how we work out – both creatively and in the process of analysis – the ‘dialectics of difference’. In particular he reflects on how the patients may use particular parts of the psychoanalyst’s personality to express their own idiom and destiny drive.
Forces of Destiny was Bollas’ second book. His first, The Shadow of the Object (1987), was described by the reviewer in the International Journal of Psycho-Analysis as a ‘unique and remarkable book. I think of it as one of the most interesting and important new books on psychoanalysis which I have read in the last decade.’ Forces of Destiny confirmed his position as one of the most important, thoughtful and engaging psychoanalytic writers.　
With a new preface from Christopher Bollas, Forces of Destiny remains a classic of psychoanalytic literature, appealing to psychoanalysts as well as readers in art history, literature, philosophy, and cultural studies.

Christopher Bollas

Papers

The Shadow of the Object: Psychoanalysis of the Unthought Known

Being a character: Psychoanalysis and self experience.

The transformational object.

Cracking Up: The Work of Unconscious Experience

Forces of Destiny: Psychoanalysis and Human Idiom