자기 심리학의 목회 신학적 의미: 관계 중심성과 일상성
Self Psychology from the Perspective of Pastoral Theology: Its Focus on Relationality and Normality
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Heinz Kohut dismantles a psychoanalytic traditional by replacing its focus of human sexuality with innovative attention to the self as the center of initiative and recipient of impressions. The self, according to Kohut, plays a role of moderation between individuals and objects as a locus of relationship. Therefore, he leads us to the significance of pre-oedipal period in human development instead of a dramatic oedipal one, and a quality of care therein. Especially, an empathic responsiveness of a healthy selfobject brings about transmuting internalization within a child’s self as a potential, which eventually contributes to the self’s maturity. Otherwise, the self must suffer fragmentation and chronic narcissistic injury without forming a mature psychic structure. Empathy in this overall process is an essential instrument for cu! re as well as a shield for human existence. Through an empathic relationship with an analysand, Kohut believes, an analyst can compensate his or her infantile deficiency of narcissistic needs. He employs psychoanalytic theories as helpmates, not masters, which derives from his focus on empathy. This is why Don Browning, an ethicist and practical theologian, calls his psychology “an ethic of equal-regard or mutuality.” Kohut’s emphasis on relationality from normal parental relationship in infancy leads us to an understanding of the religious self in divine relationality. Beyond the self-psychological horizon, pastoral theology pursues recovery of the creation through analyses of society and culture not without encompassing an individual dimension of care.
Abstract
Heinz Kohut dismantles a psychoanalytic traditional by replacing its focus of human sexuality with innovative attention to the self as the center of initiative and recipient of impressions. The self, according to Kohut, plays a role of moderation between individuals and objects as a locus of relationship. Therefore, he leads us to the significance of pre-oedipal period in human development instead of a dramatic oedipal one, and a quality of care therein. Especially, an empathic responsiveness of a healthy selfobject brings about transmuting internalization within a child’s self as a potential, which eventually contributes to the self’s maturity. Otherwise, the self must suffer fragmentation and chronic narcissistic injury without forming a mature psychic structure. Empathy in this overall process is an essential instrument for cu! re as well as a shield for human existence. Through an empathic relationship with an analysand, Kohut believes, an analyst can compensate his or her infantile deficiency of narcissistic needs. He employs psychoanalytic theories as helpmates, not masters, which derives from his focus on empathy. This is why Don Browning, an ethicist and practical theologian, calls his psychology “an ethic of equal-regard or mutuality.” Kohut’s emphasis on relationality from normal parental relationship in infancy leads us to an understanding of the religious self in divine relationality. Beyond the self-psychological horizon, pastoral theology pursues recovery of the creation through analyses of society and culture not without encompassing an individual dimension of care.
참고문헌 (17)
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