Fase primaria della coscienza, o preconscio, come base dello sviluppo della mente e delle azioni, matrice originale per il successivo sviluppo della mente. Il primario fattore biologico, adattamento con il mondo sociale, la coscienza individuale adulta. Preconscio-soggettivo e conscio-oggettivo, relazione tra amore e lavoro. Il nevrotico come artista potenziale.

Le origini della nevrosi: influssi sociali, repressione, senso morale. Nevrosi e affermazione della propria verità biologica. Ruolo della psicoanalisi.

Relazione tra nevrosi e omosessualità, genesi psico-biologica contrapposta a una teoria meccanicistica e statica.

Il dissenso tra Freud e i suoi allievi Jung e Adler, tra Freud e Burrow. Apprezzamento e differenze con Jung, ruolo del preconscio, importanza della sessualità. I fattori originari della solidarietà e del bene comune, cooperazione e conflitto, sublimazione.

Interpretazioni biologica, psicologica, moralità originaria e biologica. Mente originaria del bambino, rapporto con la madre, influssi sociali, adattamento, funzioni cognitive e sfera affettiva, desiderio d’amore e avidità sessuale. Origine del divieto all’incesto.

Inconscio sociale, immagini sociali, ambiente sociale. Processi transgenerazionali e transpersonali, gruppalità interna. La teoria della relatività di Einstein applicata alla mente. La circolarità società-individuo-società. Immagini sociali, realtà individuale e comunitaria, processi inconsci, cambiamento inconscio. Ruolo della figura materna, feticismo, psicoanalisi e nevrosi.

I principi psicoanalitici applicati nei gruppi, cambiamento epistemologico in psicoanalisi. Teoria della relatività di Einstein e coscienza, mondo fenomenologico, concezione freudiana e concezione organismica della coscienza. Osservazione a più dimensioni, coscienza come sistema di immagini.

Il contro-transfert (equazione personale) dell’analista, interferenze nel processo psicoanalitico, repressione, nevrosi sociale. Visione condivisa e osservazione scientifica, analisi sociale e nevrosi sociale.

Importanza delle scoperte freudiane e suoi limiti: sessualità, preconscio, matrice. Differenze tra sesso e sessualità. Normalità e nevrosi: adattamento, repressione, disagio personale, modello organico di coscienza. Prassi gruppoanalitica attraverso l’analisi dell’inconscio sociale.

Nevrosi e transfert, la mente sociale. Transfert nell’infanzia e reazioni, influsso sui transfert sociali (matrice). Osservazione filetica, gruppoanalisi: principi e tecniche. Gruppoanalisi, gruppo o phylum, principi psicoanalitici, immagini sociali e realtà individuale.

I risultati di sei anni di ricerca sulla gruppoanalisi: origine filogenetica della mente, significato sociale del comportamento. Il laboratorio della psicoanalisi come strumento di ricerca, coscienza costruita socialmente, visione condivisa, continuum filetico e continuum ontogenetico o preconscio. Impasse della psicoanalisi.

Individuo e inconscio sociale, disagio mentale individuale e all’interno delle organizzazioni, individui come vittime e come artefici. Osservatore distaccato, nevrosi sociale, visione relativistica.

Definizioni di gruppo, inscindibilità delle parti, metodo personale in psicoanalisi, organismo sociale. Tecniche, modalità, vantaggi ed efficacia della gruppoanalisi, uomo come organismo sociale.

L’uomo come organismo sociale, riflessioni su dieci anni di esperienze di gruppoanalisi, dalla pratica alla teoresi. Origine delle immagini sociali, setting gruppoanalitico, fattori terapeutici, analisi del gruppo. Normalità e nevrosi, immagini sociali, collusioni dello psicoanalista.

Esperimento di gruppoanalisi con gruppo allargato: reazioni nel “qui e ora”, resistenze, sospetti, atmosfere, autonomia dell’Io, transfert, osservazione dell’ambiente sociale. Autonomia dell’Io e gruppo, legame sociale, materiale soggetto all’analisi, reazioni individuali, filogenesi e ontogenesi, l’Io sociale. Moralità originaria biologica e inconscio sociale, nevrosi. Rifondazione della psicoanalisi.

Gruppoanalisi e filoanalisi: visione olistica, componenti biologiche, psicologiche e sociali, relazioni. Immagini sociali, “normalità” e nevrosi, giudizio sociale, realtà individuale e comunitaria, coscienza relazionale, immagini e simboli. Gruppo come ricerca di senso individale e collettivo, salute individuale e della specie, conflitti intraindividuali e comunitari. La Lifwynn Foundation.

1. Premesse. 2. Il dominio cognitivo nell'uomo. 3. Divagazioni semantiche sulla “mente”. 4. Gli universi relazionali e il loro rapporto con i rispettivi suborganizzatori morfogenetici. 5. Conclusioni. Bibliografia. L’interpretazione dell’opera di Escher La galleria delle stampe come “mappa” per proporre i domini conoscitivi che si offrono alla mente dell’individuo.

1. Al di là delle convinzioni empiristiche: l'esperienza vissuta. 2. Al di là delle convinzioni individualistiche: le complessità identificatoria. Individuo come replicazione drammatica della sua gruppalità interna: codificazione e rapporto con il mondo. Incontro tra più individui come incontro tra più gruppalità.

1. Paradossi definitori del gruppo nel paradigma riduzionistico. 2. L' “uomo macchina” e l' “uomo relazione”: la contraddizione freudiana. 3. Una rilettura gruppale del mito di Edipo. 4. “Costruzioni nell'analisi”: per una ri-costruzione della dimensione storicistico-relazionale. 5. Il potere psicoanalitico nella sua doppia matrice terapeutica e pedagogica. 6. Lo sviluppo del sapere psicoanalitico “attraverso” il gruppo. Analisi del pensiero innovativo e contraddittorio dei padri della psicoanalisi: Freud, Bion, Foulkes, Winnicott. Uomo-natura e uomo-cultura.

1. Un ripensamento critico del paradigma fisiologico: verso un relativismo relazionale. 2. “Universo P”: sistema transpersonale protomentale. 3. “Universo S”: sistema transpersonale dell'assoggettamento. 4. “Universo R”: relazione interpersonale progettuale. 5. Conclusioni. Teoresi dei campi relazionali: i tre universi, l’esperienza creativa.

1. Che cosa significa concepire. 2. Dalle nomine “nel nome del Padre” alle nominazioni nel nome proprio. 3. L' autós dell'autenticità e l' idem dell'identità nella loro coniugazione. 4. Conoscenza ed eros: la “sofo-filia”. Lo sviluppo della conoscenza: riattraversamento dell’identico, spazio dell’autentico.

L’infanzia - L’adolescenza: Napoli, la guerra, le scelte - La formazione: Jung, Freud, Klein - Gli incontri... - Io e gli altri - Le questioni teoriche - Da dove, verso dove? - Maestri e allievi - L’amore... i figli - Psicoanalisi, società e politica - La clinica - Le comunità terapeutiche - La vecchiaia e la morte.

1. Prospettive e retrospettive di un incontro. 2. Processo di astrazione ed esperienze di castrazione. 3. L'area iniziatica. 4. Sviluppi contro-iniziatici. Possibilità di iniziazione: iniziato e iniziando, analizzato e analizzando.

1. I saperi come momenti di transizione. 2. L'area transizionale. 3. Il luogo dell'esperienza. 4. Distruttività e creatività. 5. Nascita e separazione: e-sistenza e re-sistenze. 6. L'atto concepitivi e i suoi paradossi. Momenti di nascita e morte: alternanza, laceramenti dalla fusionalità, separazioni, tradizione, originalità. Psicoanalisi e deriva terapeutica.

1. L'illusione pedagogica nelle pratiche analitiche. 2. Identificazioni e crisi dell'identità sessuale. 3. L'orrore dell'ambiguo: il sectus e l'ambiguità intenzionale. 4. «Vero» e «falso Sé»: l'Essere/Fare e le istituzioni dell'Avere. Superamento della pubertà: uscita dalle identificazioni, ambiguità germinativa. Essere-femminile, Fare-maschile, Avere-falso Sé.

1. L'uomo dei boschi. 2. L'area iniziatica dell'accoppiamento: la frontiera. 3. La “normalizzazione” contro-iniziatica: il potere del sectus e le due “metà”. 4. Giochi “senza frontiera”: invidia e gelosia. 5. Il progetto comune: la nuova frontiera e l'esperienza di “mancanza”. 6. La “mancanza” nell'accoppiamento analitico: il principio dell'astinenza. L’ambiguità de “l’uomo dei boschi”: femminile e maschile come creatività possibile. Invidia, gelosia, interezza e ambiguità. Rapporto analitico come “terzità”.

1. La presentificazione della morte: un “caso clinico”. 2. Corpo, sopravvivenza e immortalità immaginaria. 3. La morte di Ivan Il'ic (L.Tolstoj). Esistenza e sopravvivenza, istituente e istituito, “vivere per la morte” e immortalità. Morte come iniziazione.

Resistenze: reazioni fisiologiche, assoggettamento, traslazione di modelli autoritari. Resistenze all’interno dell’organizzazione psicoanalitica. Separazione individuo e ambiente sociale, inadeguatezza della psicoanalisi.

1. Cos’è la doppia diagnosi. 2. Un tentativo di orientarsi nella fenomenica della doppia diagnosi. 3. Dalla teoria alla diagnosi nell’Unità Operativa di Doppia Diagnosi Giano: fenomenologia, stati di coscienza e sequenze di transizione. Il percorso storico: psichiatria dell'età moderna, costruzione della conoscenza psicopatologica, orientamenti successivi. La psicopatologia del nostro secolo: determinazione dei concetti, loro costruzione come scelta.

Dalla logica psichiatrica alla logica della psicoanalisi nel trattamento del soggetto: Sigmund Freud e il sintomo, paralisi motorie organiche e paralisi isteriche, problema differenziale tra organico e non organico, teoria del trauma e articolazione tra trauma e fantasia. Jacques Lacan: sintomo come messaggio, sintomo come metafora, sintomo come godimento (sinthome). Tabella esemplificativa della diagnosi, tra strutture e forme cliniche, secondo i riferimenti del campo lacaniano.

Uso di sostanze stupefacenti ed effetti di discorso: una clinica del legame sociale. Consumo di droghe e ipotesi diagnostica: tempo preliminare, non c’è diagnosi di tossicodipendenza. Sigmund Freud e la tossicodipendenza, consumo di sostanze stupefacenti ed economia soggettiva, le strategie del soggetto freudiano: nevrosi, perversione e psicosi. Ruolo della clinica psicoanalitica.

1. The Search for Meaning 2. The Biographical Method as a Universal Path 3. Philosophy and Care for the Soul: Comparing Different Faiths 4. Philosophy and Care for the Psyche: Interaction with Depth Psychologies 5. Mythobiography as a Therapy and as a Search for Wisdom 6. Longing-law and its pathologies 7. Sacrifice of the Ego 8. The Cosmopolitan Age and the Ethics of Solidary Self-Realization 9. Exercises in Philosophical Practices 10. A Few Thoughts on Freedom, Truth and Individuality. A philosophical renovatio: history of philosophy, history of a particular community, daily life of individuals. Biographical construction and well-defined exemplary models. Affirmation of its own truth by considering the truth of other faiths: integrating, reconsidering, reformulating the ancient paths. Biographical ecumenism as the community of all those who inhabit the planet together: dialogue, link and communication. Philosophical practices, psychoanalytic stance and therapy: a possible metatheory. The sacrifice of the ego: “individual harmonization”. Elective family relation and hegemonic forms. Spiritual exercises from ancient philosophy to go beyond the passions and egoity. Biographical philosophy, freedom, truth.

The gap in Freud between: the positivism and the narrative and imaginative drive. Freud’s “narrative” as an attempt to retrace man.

The perverse subject acts as an instrument of the Other’s Will, thereby escaping ethical responsibility; the religious fundamentalist takes the position of the pervert by displacing division unto the Other. The fundamentalist knows the Truth and reduces belief to knowledge, taking no account of the truth of lying or deception and admitting no mediation. Like the cynic, the fundamentalist threatens belief, since the fundamentalist does not make an ethical decision to believe.

The article maps Žižek’s notion of agency against the background of Foucault’s theory of power, especially as it emerged from Discipline and Punish and The History of Sexuality. It argues that the awareness of the state of subjection is a necessary but not sufficient cause to effect social change, since any given subjection is inevitably eroticised, sustained by the disavowed pleasure we derive from being caught in a power mechanism. By considering the Foucauldian insight that knowledge is by definition drawn in the workings of power, we maintain that critical theory needs to reflect on the difference between resistance to power and the political act, thus marking the limits of epistemic practices as such. Rooted in the notion of the psychoanalytic act as radically shifting the symbolic coordinates of a given subject, Žižek’s theorizations of social transformation go a long way in achieving this. Whether they amount to a model for social change based on collective political practice, however, remains questionable.

Žižek’s great merit lies in his having recognized that Lacanian thought should be interpreted as a derivation of Hegelianism, which has dominated part of French philosophy since the 1930s. This introduction to Žižek’s work allows the author to highlight the essential nodes of Lacanian thought, and in particular the notion of the Real. He discusses in particular the dual interpretation – Kantian and Hegelian – of the concept of the Real, and the ethical and political consequences which these two interpretations somehow imply.

The author examines the circoumstances that led Freud to write about Transference love (die Ubertragungsliebe): Sabina Spielrein’s analysis with Jung in which the erotic transference (die Liebesübertragung) is induced by the analyst. In this case the Interchange of signifiers emerges as a reality of thought transference on a scene of fiction, while the analytic situation, as a scene of fiction, allows some effects in reality by the significant articulation of the veracity of the subject’s relation to the truth. A comparison is made between the analytic and the literary scenes.

The author traces the development of the concept of counter-transference in psychotherapeutic theory technique and attempts to highlight the theoretical motivations, beginning from Freud and continuing with the schools of thought that came after him, underlying the modifications and extensions suggested to “correct” the very nature of the conceptualization of counter-transference. The second part of the article reviews the points of view of two contemporary authors, Jacobs and Renik, who in their own distinctive ways and with different stresses, have actively put forward innovative points of view for the understanding of this concept. An assessment on Renik’s positions brings the author to his own considerations on the intersubjective point of view, which has strongly asserted itself in recent years.

The hypothesis of this work is that the psychic life is marked from the beginning by the exposure to a Real that is by definition extraneous, uncanny, undomesticated and not subjective. In some circumstances the quota of Real exceeds that which is sustainable for the subject, in such a way that contact with this Real assumes traumatic connotations. This gives rise to a primary experience of “defencelessness”, “Bare Life” according to some of today’s philosophy. From this basic experience, that can be assimilated only in part to the Freudian Hilflosigkeit, the drive to merge with the other originates in the attempt to recuperate the state of indifferent well-being/bliss, similar to that described by Winnicott, brutally interrupted by trauma. The attempt to “make whole” with the other assumes various forms, from that described and called by the Italian psychoanalyst Elvio Fachinelli as “co-identity”, to one that tends toward an actual fall from boundaries, inducing con-fusion of identities between patient and analyst. In the present work, these psychic movements are traced in the dynamic of transference and counter-transference and are illustrated with the evidence of a clinical case.

Transference is the therapist’s hypothesis that the patient perceives, imagines, knows him, – the analyst, – not as he is in the actual psychoanalytic situation, but as other fictional persons were in the patient’s past history. Conversely, counter-transference is the therapist’s hypothesis that his own feelings, perceptions, imaginations do not belong to his actual self, but are derivatives of the experiences of his past elicited by the patient. The two hypotheses construct a possible world inhabited by disidentical persons, such as a therapist who is not what he is and is what he is not, while seeing a patient who is also not what he is and is what he is not. The phenomenon of disidentity shock is characterized by a set of feelings of surprise, uncertainty, confusion, bewilderment, which can arise anywhere, every time you open the door expecting a known person and see an unknown one. From this point of view, psychoanalysis is not the endeavor to transform disidentity into identity, but the ability to tolerate the uncertainty of disidentity. The authors distinguish two types of disidentity, diachronic disidentity, as in the example of saint Paul, and synchronic disidentity, as in the example of Dorian Gray. In the paper, two clinical vignettes illustrate these concepts, also in the light of tense logic and of modal figures.

“Preliminary conversations” are very important, both in private and in public settings, for in these conversations we wait for the emergence of the question that will enable us to begin therapy. My argument proceeds from this consideration. I shall describe a case, which I regard as representative of what is done in a public institution when we activate the psychoanalitic device and its functionality. I found this case interesting because it shows how one can speak of psychoanalisis (performance wise) in an institution and not only in a private studio. It also shows how, all in all, the difference between the two settings is irrelevant for the functioning and destiny of analysis, because if there is a difference, this is due to the listener and not to the place where one listens. Finally, in the case I describe, I shall focus my attention on the possible passage, in the analytic discourse, from a public to a private setting, making the preliminary remark that one sets to psychoanalytical listening upon receiving a demand.

The concept of personality plays an important polemical role in Lacan’s early work, where he stresses the importance of psychological as opposed to biological determinants of mental illness. He defines personality at that point in time as a diachronic self-conception that evolves in tension with other people, it being a shorthand term in his vocabulary for the psyche. By the time he comments on Lagache’s work (1958), he indicates that those who concern themselves with “personality” are taken in by the lure of wholeness, succumbing to the illusion that a person is or becomes a unified whole. Lacan instead emphasizes the mask-like quality of personality, relying on Lévi-Strauss’s work to undermine the notion that a psychoanalytic topography could allow us to conceptualize a person as unitary. Lacan’s work on Gide and Reich provide a number of other points regarding masks and so-called personality.

The paper traces the history of the intellectual relation between Kojève and Lacan and develops its theoretical implications. The analysis centers on the Hegelian notion of desire, one that Kojève redevelops with and against Hegel to found human self-consciousness within a relational framework in which otherness plays an essential and ambivalent role. Together with the Kojèvian theme of desire, this very ambivalence will become for Lacan the place of continuous critical confrontation: from the initial analyses devoted to the “mirror-phase” (1938) up to Seminar II (1954-55), this issue undergoes a range of theoretical mutations that reflect important phases of Lacanian thinking. Behind Lacan’s complex hermeneutic debt towards Kojève what finally emerges is the knot of the Hegel-Freud relation with regard to the meaning and the limits of knowledge an human self-conscience.

Among the theorists connected to the Budapest school of psychoanalysis presumably Franz Alexander and Michael Balint received the widest scientific recognition. Nevertheless they enjoyed much success and reputation in medicine, the significance of their psychoanalytic theories has not been acknowledged adequately. On the other hand, in psychoanalytic theorizing, their names are primarily connected to certain concepts, and the more general medical relevance of their work is neglected. Further, the fact that George Engel, the founder of the biopsychosocial model, and Thomas Szasz, pioneer of the antipsychiatry movement, were both students of Alexander is almost unknown, and the significance of their “Budapest” inheritance has neither received enough attention. This paper attempts a common understanding of the fragmented evaluations of these theorists. It argues that not only the roots of Alexander’s and Balint’s concepts are common – both can be originated from the theories of Ferenczi – but they have other strong intellectual ties, too. They can be characterized equally by the emphasis on the relational/emotional aspects, and a psychosomatic orientation.

Paolo Aite initiating into sandplay by Dora Kalff in 1968. The sand scenes: relationship to the psychic phenomenon, sharing with the other, dreamlike emotional atmosphere, meditating, circular mental attitude. Personal experience of sandplay and analysis. The analyst/patient relationship: emotions, feelings, metaphors, “unsayable”.

1. Past History. 2. Play Scenes in the Consulting Room. 3. Using Space for Expressing and Understanding the Psyche. 4. Using Sand and Its Expressive Resources. 5. Using Objects for Relating to Feelings. 6. Notes on Miniature Objects. 7. From Inanimate Objects to Personification. Sandplay method: the analyst’s consulting room as a laboratory, the sand and the bookshelf of miniatures and figures, levels of relationship. Possible options, analyst perceiving, patient relationship to the emerging feeling. The use of space in sand scenes as dreams, used material and objects, empathy or abstraction, the different from self. The miniature object and Winnicott’s transitional objects, relationship between the ego complex and emotions.

1. First Scene: “The Monster That Soaks Up Energy”. 2. Second Scene “The Monster and the Woman Who Isn’t”. 3. Third Scene: “The African Witch-doctor”. 4. Fourth Scene: “The Monster Is Attacked”. 5. Fifth Scene “Split Objects Appear in the Field”. 6. Sixth Scene: “Waiting for the Birth”. 7. Seventh Scene: “The Birth: An Earthquake”. 8. Eighth Scene: “The Dragon: Only the Little Girl Sees and Talks to It”. 9. Ninth Scene: “Balance Restored”. A case report: the significance of temporal sequence of sand scenes, a subject's personal narrative structure, process of integration.

1. Imagination as a Complex Phenomenon: Uncertain Definition of Terms. 2. Initial Research: Freud Points the Way. 3. The Jungian Approach. 4. Confronting Fantasies. 5. A Proposal for Further Research. 6. Ways and Levels of Imagining. Freud and Jung: act of imaging, different approaches. Sandplay and Jung’s theoretical issues: integration of emotions, visual form, relationship with emotions, sandplay materials, emotions expression, transformation of emotions into feelings.

1. Play and Analytic Research: A First General Survey. 2. Significant Moments in Analytic Research. 3. Play According to Jung. 4. Adults and Sandplay: A Positive Regression. The evolution of analytic thought: the play role, from children to adults, controlled and organized regression, ancient experiences, old ways of projecting, externalizing, and introjecting, representative shape of the underlying feeling.

1. Listening Field and Symbolic Activation. 2. Listening As a Scene Under Construction. 3. Listening to Mario. 4. The Confrontation of Words and Images. The analyst’s watching as listening: the exterior, the patient’s play-action, the inner theater of the analyst, verbal and the imaginal levels, the psychic phenomenon. Images and words: integration of the relationship between the ego complex and the emerging feelings, distinct levels of a single symbolic process. Analyst’s mental attitude: own personality, qualities and faults, conflicts, relationship among hearing, feeling, imagining, and theories. Effective listening: patient’s body language, gesture, facial expression, tone, rhythm of the words, analyst dreaming-like attitude, distinguishing and organizing imaginal and verbal.

1. Towards a Borderline Experience. 2. From Approaching the Play Scene to Using It. 3. The Moment of Use. 4. Signs of Difficulty: The Resistances. 5. Signs of Willingness. 6. Sandplay: A Story Beyond Words. 7. The Underlying Narrative Structure of Story-telling: Indicative Signs. Sandplay and the capacity for storytelling: loss of confidence, fear, sense of freedom, building of the sand scene, individual desires and needs, communication, resistances or willingness reading. Scene building as storytelling: human need, going through and emotions expression, distancing. Clinical signs evidences: effectiveness of the play’s storytelling, pre-existing emotional situation modification.

1. Meeting Bruno. 2. Meeting Carla. 3. Meeting Dario. Preliminary meetings cases report: the narrative structure story, conflicts, defences, emotions and feelings appearance, building a play scene. Paolo Aite preliminary setting. The verbal and the play levels, its connection and the psychic phenomenon.

1. Jung’s View of the Unconscious. 2. Notes on the Symbolic Function. 3. The Spatiotemporal Unfolding of a Scene. Sandplay method: visual representation of indistinct but operative emotions, their symbolic expression, the spatiotemporal organization of experience, relating the conscious-unconscious, the known- unknown, the rational-irrational dimensions. Sandplay like a “facilitator”: a clinical sketch.

1. Signs of the Activity of Images in the Analytical Field. Playing: sudden memory, patient emotion organizing, mnemonic and perceptive heritage. Coming up image: intrapsychic and interpersonal levels as a single unit. Image as a dynamic presence in the relationship: level of “visibility”, “operative” dynamic, field of relationship, a new operative potential.

1. Emotions and Feelings as Successive Integrations. 2. Complexes in the Play Scene. 3. Mental Representation and Metabolism of Feelings. 4. Representations of “Things,” “Persons,” and “Words” as the Expression of the Relation¬ship Between the Ego and the Secondary Complexes. 5. Levels of Conscious Participation in the Event. 6. A Complex Activated in the Analytical Field. Differences between emotion and feeling: initial emotional reactions, ability of selecting more adequate emotional responses, sentiment as a cognitive function, acting reflectively. The experience of the player self-identity changing. The construction of a scene and the relation between the Ego complex and the affective charges. The use of different kind of materials and objects.

1. The Mise-en-scéne Reviewed. 2. Final Notes. Patient sand scene building: sequence of gestures, verbal level, analyst’s counter-transference, the analyst opportunity to really “see” a veritable “tale” telling the patient’s inner experience.

1. The Objects and Their Relationships. To re-examine scenes built during therapy as a path carrying new discoveries: the overdetermination of the symbolic process, the forms chosen at the construction time, objects and characters meaningful analogies of the affective dynamics between the analytic couple. Objects, feelings, and words in a complex tale that represents the patient life.

1. Notes on the Hermeneutical Aspect of Reviewing. 2. From Images to Words: The Mobilizing of Energy Reviewing sandplay scenes: the relationship between play scenes and verbalization, and transforming effect. The resonance of feeling between the analyst and the patient, the objects as metaphors fitting for the feelings shared during therapy, results in a psychic activation revealed by clinical signs (i.e. dreams, verbal associations, etc.), the sequence of scenes highlights. Reviewing as a new attitude: a new field of experience and reflection.

1. Analytical Field and Self-healing. 2. The Transpersonal Aspect of the “Self-healing” Event. 3. Words That Further Self-healing and Prepare for Interpretation. 4. Words As a Vital Necessity The two involved factors within the analytic therapy: the activation of an interpersonal field and the interpretation. Sandplay as the path for the analyst to better distinguish the emotional factors: transformation of feelings, symptomatological picture, the symbolic integration, loosing pre- existing certainties, encountering limits.

1. Language and Myth. 2. The Whens and Hows of Words That Interpret. 3. Interpretation Through Images: The Use of Metaphors Extracted From the Sand Scene. 4. Interpretation That Constructs. 5. The Long Journey of Words That Interpret. The construction of a sand scene: patient’s sensation, perceptions, emotions and feelings, playing and shared speech, “dialogue”, “interpretation”, play and interpretation similarity, a new mental act. The analyst interpreting: the extraction of a single detail, its placing into a significant whole, transition from a “pre-personal” to a “personal” level of relating to emotions. Metaphor role: initial recovery, patient discourse, his sand scene (unsaturated), a well-constructed mental act (saturated).

1. Towards the Center. 2. Experiencing the Center in the Analytical Field. 3. Laura Towards Her Center. Sandplay contribution to the study of the process to build the Self: the quadrangular shape of the sand tray role, the spatiotemporal sequence of building gestures, the tendency toward unity, separation and integration, defences overcoming, the ego and the complex nuclei contact, the change of pace in the player’s movements.

1. An Instrument for Research. 2. Suggestions for Clinical Research. 3. Children Continue to Show the Way Sandplay way: a different angle to observe the patient’s inner word and the emerging emotions and feelings. Primary emotions and life and death impulses, the body as vehicle of communication, intrapsychic and interpersonal level. Sandplay as a complex organization: previsual aspects of the emotional experience, visual integration, flexibility of sandplay, encouraging elaboration in patients, images and correspondence to verbal language. Constitutional limit.

1. Per introdurre. 2. Alberto. 3. Di una supervisione trasgressiva. 4. Di sogni simmetrici o della sincronicità. 5. Di un “gioco per schizofrenici”… o dello Spirito della bottiglia. 6. Di un addio (che in realtà non si rivelerà tale). 7. Infine: di una schizofrenia e dei suoi teatri. L’inenarrabilità e l’irrappresentabilità, diffusamente ritenute emblematiche dell’essere al mondo dello schizofrenico, sono dati fenomenici apodittici o lasciano spazio a comprensibilità e dinamismo? Il calore cui viene esposto il terapeuta è un fuoco che non può che bruciare chi si appressa, o è l’unica condizione da sperimentare per generare trasformazioni significative? Un’articolata esperienza clinica: il tema dell’Umwelt, la nascita delle rappresentazioni mentali, una schizofrenia, l’apporto del Gioco della Sabbia, una supervisione in corso, scelte senz’altro eterodosse.