Borderline Welfare: Feeling and Fear of Feeling in Modern by Andrew Cooper, Julian Lousada

By Andrew Cooper, Julian Lousada

Which "forms of feeling" are facilitated and which discouraged in the cultures and constructions of recent kingdom welfare? This e-book illuminates the social and psychic dynamics of those new public cultures of welfare, finding them in terms of our knowing of borderline states of brain in contributors, companies, and society. Drawing upon their notion of a psychoanalytic sensibility rooted in Wilfred Bion's idea of "learning from experience", the authors target to entry the recent buildings of feeling now taking form in commercialized and commodified overall healthiness and social care structures. Integrating their reflections on medical paintings with sufferers, consultancy with public zone firms, political research, and the culture of crew relatives education, they provide a wide-ranging point of view on how modern social anxieties are controlled inside of sleek public welfare. Our collective fight with fears of dependency and loss, and the calls for of residing and dealing in an inter-dependent "networked" global provide upward push to clean demanding situations to our skill to keep up intensity emotional engagements in welfare settings.

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Additional resources for Borderline Welfare: Feeling and Fear of Feeling in Modern Welfare

Sample text

The test of this proposition is the substance of the remainder of this book. For now, we want to further delineate some aspects of the clinical presentations that are the source of our thinking when we use the idea of borderline states. The literature on borderline states of mind is extensive. Rather than reference the following account in minute detail, we refer the reader to a number of key texts that offer incisive accounts of the processes described. These are Bateman (1991), Bion (1962, 1967), Britton (1998), O’Shaughnessy (1999), Rey (1988, 1994) and Steiner (1993).

They have socially constructed and historical properties that are central to their nature, but they are also patterned according to deep structural generative principles. In our view such psychological and social structures are best understood as relatively stable processes, more like the patterns or rules that organize a formal dance routine than the rigid framework of a building. Thus, no psychological or social structure completely determines the properties of what it generates, or is itself immutable in any universal or timeless sense.

The harsh and unremitting relation of the superego to the ego, and vice versa, allows for no psychic autonomy or freedom of mental space. As O’Shaughnessy found with one of her patients, the relationship to the therapist and to all other people may be conducted along “. . e. no psychic work, let alone working through, can take place” (1999, p. 863). In borderline states there is not the radical rupture with psychic reality that is involved in psychotic states. Relationships can appear to be conducted on fairly normal lines, but efforts at increased intimacy fail and emotional contact remains at best “thin”.

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