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==definitionSigmund Freud=====Definition===The term "[[transference]]" first emerged in [[Freud]]'s [[work]] as simply [[another]] term for the [[displacement]] of [[affect]] from one [[idea]] to another.<ref>{{F}} ''[[The Interpretation of Dreams]]''. 1900a: [[SE]] V, 562</ref>
In [[psychoanalysis]]Later on, however, [[transference]] (''transfert'') refers it came to refer to the [[processpatient]] by which 's [[affectrelationship]] and to the [[desireanalyst]] originally associated with one person, such as a parent or sibling, are [[unconscious]]ly shifted to another person, especially to it develops in the [[analysttreatment]].<ref>http://dictionary.reference.com/search?q=transference</ref>
==Dictionary==The actualization This soon became the central [[meaning]] of unconscious wishes during the term, and is the [[sense]] in which it is usually [[understood]] in [[psychoanalytic treatmenttheory]] today.
Prototypes, memories and desires are transferred by projection onto The use of a special term to denote the analyst, who is often identified with an important or significant figure fromt he [[patient]]'s childhoodrelationship to the [[analyst]] is justified by the peculiar [[character]] of this relationship.
The term is also used more generally to refer to all aspects ===Treatment===[[Freud]] was first struck by the intensity of the [[patient]]'s relationship with [[affect]]ive reactions to the analyst.The analystdoctor in [[Breuer]]'s unconscious reactions [[treatment]] of [[Anna O]] in 1882, which he argued was due to the [[patient - and to the transference itself - are described as ]] transferring [[unconscious]] [[ideas]] onto the doctor.<ref>{{F}} (1895d) With Josef Breuer. ''[[Sigmund Freud|Bibliography|Studies on Hysteria]]'counter-transference'.[[SE]] II.</ref>
====Resistance====
As he developed the [[psychoanalytic]] method, [[Freud]] first regarded the [[transference]] exclusively as a [[resistance]] which impedes the [[recall]] of [[repression|repressed]] [[memories]], an obstacle to the [[treatment]] which must be "destroyed".<ref>{{F}} (1905e [1901]) "[[Sigmund Freud:Bibliography|Fragment of an Analysis of a Case of Hysteria]]." [[SE]] VII, 3: 116</ref>
Freud initially took Gradually, however, he modified this view, coming to see the view that [[transference was ]] also as a displacement of existing affects or emotional charges, and that it was a facsimile of old emotions or something positive factor which helps the [[treatment]] to be analyzed like any other symptom[[progress]].
====Progress====The positive [[value]] of [[transference was an obstacle because ]] lies in the fact that it induced repetitions and blocked provides a way for the emergence [[analysand]]'s history to be confronted in the immediacy of new free associationsthe [[present]] relationship with the [[analyst]]; in the way he relates to the [[analyst]], the [[analysand]] inevitably repeats earlier relationships with other [[figures]] (especially those with the [[parents]]).
In his account This paradoxical [[nature]] of the 'Dora' case[[transference]], Freud concluded that his inability as both an obstacle to complete the analysis was [[treatment]] and that which [[drives]] the result [[treatment]] forward, perhaps helps to explain why there are so many different and opposing views of his failure to analyze the [[transference]] in [[psychoanalytic theory]] today.<ref>1905C</ref>
==Jacques Lacan==
[[Lacan]]'s [[thinking]] [[about]] [[transference]] goes through several [[development|stages]].
Later Freud still views trasnference as an obstacle ===Dialectic===His first work to analysis but also accepts that without it deal with the actualization of repressed emotions would be impossiblesubject in any detail is '''[[Jacques Lacan:Bibliography|An Intervention on the Transference]]'',<ref>{{L}} (1951) "[[Intervention sur le transfert]]." ''[[Écrits]]''. [[Paris]]: Seuil, 1966: 215-26 ["[[Intervention sur le transfert|Intervention on the transference]]." Trans. [[Jacqueline Rose]]. Eds. Juliet Mitchell and Jacqueline Rose. ''[[Feminine]] [[Sexuality]]: [[Jacques Lacan]] and the école freudienne''. [[London]]: Macmillan, 1982; New York: W.W. Norton & Co., 1982: 61-­73].</ref> in which he describes the [[transference]] in [[dialectic]]al [[terms]] borrowed from [[Hegel]].
===Affect===
He criticises [[ego-psychology]] for defining the [[transference]] in terms of [[affect]]s:
Lacan initially refers <blockquote>"Transference does not refer to trasnference as a dialectic any mysterious property of identifications; in later formulationsaffect, and even when it is said to be associated with reveals itself under the fantasy [[appearance]] of [[emotion]], it only acquires meaning by virtue of the 'subject supposed to know[[dialectical]] [[moment]] in which it is produced."<ref>1951a, 1977{{Ec}} p. 225</ref></blockquote>
The possession In other [[words]], [[Lacan]] argues that although [[transference]] often manifests itself in the guise of knowledge isparticularly strong [[affect]]s, that issuch as [[love]] and [[hate]], ascribed by it does not consist of such emotions but in the analysand to [[structure]] of an other who can understand his or her innermost thoughts[[intersubjectivity|intersubjective relationship]].
According to This [[structural]] definition of [[transference]] remains a constant theme throughout the rest of [[Lacan]]'s work; he consistently locates the [[essence]] of [[transference]] in the [[symbolic]] and not in the [[imaginary]], although it clearly has powerful imaginary effects. Later on, Lacanwill remark that if [[transference]] often manifests itself under the appearance of [[love]], any pedagogic relationship it is underpinned by a similar fantasyfirst and foremost the [[love]] of [[knowledge]] (''[[savoir]]'') that is concerned.
===Seminar of 1953-54===
[[Lacan]] returns to the subject of the [[transference]] in the [[seminar]] of 1953-4.
==Transference and Freud==The term This [[transferencetime]] first emerged he conceives it not in terms borrowed from [[Freuddialectic|Hegelian dialectic]]'s work as simply another term for but in terms borrowed from the [[displacementanthropology]] of [[affectexchange]] from one idea to another.<ref>Freud, 1900a: SE V, 562</ref>Later on, however, it came to refer to the patient's relationship to the analyst as it develops in the treatment. This soon became the central meaning of the term, and is the sense in which it is usually understood in psychoanalytic theory today.The use of a special term to denote the patient's relationship to the analyst is justified by the peculiar character of this relationship.
Freud was first struck by the intensity of the patient's affective reactions to the doctor in [[BreuerTransference]]'s is implicit in the [[treatmentspeech act]] , which involves an exchange of [[Anna Osign]] in 1882, which he argued was due to s that transforms the [[patientspeaker]] transferring [[unconscious]] ideas onto the doctor.<ref>Freud, 1895d</ref>As he developed the psychoanalytic methodand listener: In its essence, Freud first regarded the transference exclusively as a efficacious [[resistancetransference]] which impedes we're considering is quite simply the recall of [[repression|repressedspeech]] [[memoriesact]], an obstacle to the treatment which must be 'destroyed'.<ref>Freud, 1905e: SE VII, 116</ref>
Gradually, however, he modified this view, coming to see the transference also as Each time a positive factor which helps the treatment man speaks to progress. The positive value of transference lies another in the fact that it provides a way for the analysand's history to be confronted an authentic and [[full]] manner, there is, in the immediacy of the present relationship with the analyst; in the way he relates to the analyst[[true]] sense, the analysand inevitably repeats earlier relationships with other figures (especially those with the parents). This paradoxical nature of [[transference]], as both an obstacle to the treatment and that [[symbolic]] [[transference]] - something which takes [[place]] which drives changes the treatment forward, perhaps helps to explain why there are so many different and opposing views nature of transference in psychoanalytic theory todaythe two beings present.<ref>{{S1}} p.109</ref>
==Transference and Jacques Lacan==Lacan's thinking about In the [[transferenceseminar]] goes through several stages. His first work to deal with of the subject in any detail is '''An Intervention on the Transference'','<ref>Lacanfollowing year, 1951</ref> in which he describes continues to elaborate on the transference in [[dialecticsymbolic]]al terms borrowed from nature of [[Hegeltransference]]. He criticises , which he [[ego-psychologyidentifies]] for defining with the transference in terms of [[affectcompulsion to repeat]]s; "Transference does not refer to any mysterious property of affect, and even when it reveals itself under the appearance [[insistence]] of emotion, it only acquires meaning by virtue [[the symbolic]] determinants of the dialectical moment in which it is produced[[subject]]."<ref>Ec, 225{{S2}} p. 210-11</ref>
In other words, Lacan argues that although transference often manifests itself in This is to be distinguished from the guise of particularly strong affects, such as [[loveimaginary]] and aspect of [[hatetransference]], it does not consist of such emotions but in namely, the [[structureaffect]] ive reactions of an intersubjective relationship. This structural definition of transference remains a constant theme throughout the rest of Lacan's work; he consistently locates the essence of transference in the [[symboliclove]] and not in the [[imaginaryaggressivity]], although it clearly has powerful imaginary effects. Later on, Lacan will remark that if transference often manifests itself under the appearance of love, it is first and foremost the [[love of knowledge]] (''savoir'') that is concerned.
In this [[distinction]] between the [[symbolic]] and [[imaginary]] aspects of [[transference]], [[Lacan returns to ]] provides a useful way of [[understanding]] the subject paradoxical function of the [[transference ]] in [[psychoanalytic treatment]]; in its symbolic aspect ([[repetition]]) it helps the seminar [[treatment]] [[progress]] by revealing the [[signifiers]] of 1953-4. This time he conceives the subject's [[history]], while in its [[imaginary]] aspect ([[love]] and [[hate]]) it not in terms borrowed from Hegelian dialectics but in terms borrowed from the [[anthropologyacts]] as a [[resistance]] of exchange.<ref>Mauss, LÈvi-Strauss{{S4}} p. 135; {{S8}} p. 204</ref>
Transference is implicit in the [[speech actLacan]], which involves an exchange 's next approach to the subject of [[signtransference]]s that transforms the speaker and listener: In its essence, the efficacious transference which we're considering is quite simply the speech act. Each time a man speaks to another in an authentic and full manner, there is, in the true senseeighth year of his [[seminar]], transference, symbolic transference - something which takes place which changes the nature of the two beings present.<ref>SlLacan, 1091960-1</ref>entitled simply "[[The Transference]]".
In the seminar of the following year, Here he continues uses [[Plato]]'s [[Symposium]] to elaborate on illustrate the relationship between the symbolic nature of transference, which he identifies with [[analysand]] and the [[compulsion analyst]].  [[Alcibiades]] compares [[Socrates]] to repeata plain box which encloses a precious [[object]] (Grk ''[[agalma]]''); just as Alcibiades attributes a hidden treasure to Socrates, so the [[insistenceanalysand]] sees his object of the symbolic determinants of the [[subjectdesire]].<ref>S2, 210-11</ref>This is to be distinguished from the imaginary aspect of transference, namely, in the affective reactions of [[loveanalyst]] and (see [[aggressivityobjet petit a]]).  In this distinction between 1964, [[Lacan]] articulates the symbolic and imaginary aspects [[concept]] of [[transference, Lacan provides a useful way ]] with his concept of understanding the paradoxical function of the transference in psychoanalytic [[treatmentsubject supposed to know]]; in its symbolic aspect (, which remains central to [[repetitionLacan]]) it helps the treatment progress by revealing 's view of the [[signifierstransference]] from then on; indeed, it is this view of the subject's [[historytransference]], while in its imaginary aspect (love and hate) it acts which has come to be seen as a [[resistanceLacan]]'s most [[complete]]attempt to theorise the matter.<ref>see S4, 135; S8, 204</ref>
Lacan's next approach According to this view, [[transference]] is the [[attribution]] of [[knowledge]] to the [[Other]], the supposition that the [[Other]] is a [[subject supposed to know|subject who knows]]: <blockquote>"As soon as the subject who is supposed to [[know]] [[exists]] somewhere . . . there is transference."<ref>{{S11}} p. 232</ref></blockquote> Although the [[existence]] of the [[transference ]] is a necessary condition of [[psychoanalytic treatment]], it is not sufficient in itself; it is also necessary that the analyst deal with the [[transference]] in a unique way.  It is this that differentiates [[psychoanalysis]] from [[suggestion]]; although both are based on the eighth year of his seminar[[transference]],[[psychoanalysis]] differs from [[suggestion]] because the [[analyst]] refuses to use the [[power]] given to him by the [[transference]].<ref>Lacan, 1960-1{{E}} p. 236</ref> entitled simply  --- From quite early on in the history of [[psychoanalysis]] it became common to distinguish between those aspects of the [[patient]]'The Transferences relationship to the [[analyst]] which were "adapted to reality" and those which were not.  In the latter [[category]] fell all the [[patient]]'s reactions which were caused by "perceiving the analyst in a distorted way". Here he uses Some [[analyst]]s used the term "[[transference]]" to refer to all aspects of the [[Platoanalysand]]'s relationship to the [[analyst]], in which [[Symposiumcase]] they distinguished the distorted "[[transference|neurotic transference]]" or "[[transference|transference neurosis]]" from the "unobjectionable part of the transference" or "therapeutic alliance."<ref>Edward Bibring, Elizabeth Zeztel</ref> --- Other [[analysts]] argued that the term "[[transference]]" should be restricted to illustrate the relationship between "unrealistic" or "[[irrational]]" reactions of the [[analysand]] and (William Silverberg, Franz Alexander).  However, the common assumption underlying both of these positions was that the [[analyst]] could tell when the [[patient]] was not reacting to him on the basis of who he really was but rather on the basis of previous relationships with other [[people]]. Alcibiades compares Socrates The [[analyst]] was credited with this ability because he was supposed to a plain box which encloses a precious object (Grk ''be better "adapted to reality" than the [[patient]].  Informed by his own correct [[perception]] of [[reality]], the [[analyst]] could offer "transference [[agalmainterpretations]]'')"; just as Alcibiades attributes a hidden treasure that is, he could point out the discrepancy between the [[real]] [[situation]] and the irrational way that the [[patient]] was reacting to Socrates, so it.  It was argued that such [[transference|transference interpretation]]s helped the analysand sees to gain "insight" into his object own [[transference|neurotic transference]] and thereby resolve it or "liquidate" it. --- Some of [[Lacan]]'s most incisive criticisms are directed at this way of representing [[psychoanalytic treatment]].  These criticisms are based on the following arguments: --- 1. The [[whole]] idea of [[adaptation]] to [[reality]] is based on a naive empiricist [[epistemology]], involving an appeal to an unproblematic [[notion]] of "[[reality]]" as an [[objective]] and [[self]]-evident given.  This entirely neglects what [[psychoanalysis]] has discovered about the [[construction]] of [[desirereality]] in by the [[ego]] on the basis of its own [[méconnaissance]].  Hence when the [[analyst (see ]] assumes that he is better adapted to [[reality]] than the [[patient]] he has no other recourse than "to fall back on his own ego" since this is the only "bit of reality he [[knows]]".<ref>{{E}} p. 231</ref>  The healthy part of the [[patient]]'s [[objet petit aego]])is then defmed simply as "the part that thinks as we do".<ref>{{E}} p.232</ref>
In 1964, Lacan articulates the concept of transference with his concept This reduces [[psychoanalytic treatment]] to a [[form]] of [[suggestion]] in which the [[subject supposed to knowanalyst]], which remains central to Lacan's view simply "imposes his own idea of the transference from then reality" on; indeed, it is this view of the transference which has come to be seen as Lacan's most complete attempt to theorise the matter[[analysand]].<ref>{{E}} p.232</ref>
According <blockquote> Thus "the inability [of the analyst] to this viewsustain a praxis in an authentic manner results, transference as is usually the attribution of knowledge to the Othercase with mankind, in the supposition that the Other is a subject who knows; 'As soon as the subject who is supposed to know exists somewhere . . . there is transferenceexercise of power."<ref>Sll, 232{{E}} p. 226</ref></blockquote>
Although the existence of the transference is a necessary condition of psychoanalytic treatment, it is not sufficient in itself; it is also necessary that the analyst deal with the transference in a unique way. It is this that differentiates psychoanalysis from [[suggestion]]; although both are based on the transference, psychoanalysis differs from suggestion because the analyst refuses to use the power given to him by the transference.<ref>see E, 236</ref>---
From quite early on in 2. The idea that the history of psychoanalysis it became common to distinguish between those aspects of the patient[[analysand]]'s relationship to "distorted perception of the analyst which were 'adapted to reality' and those which were not. In the latter category fell all the patient'" could be liquidated by means of [[interpretation]]s reactions which were caused by 'perceiving the analyst in is a distorted way'. Some analysts used [[logical]] fallacy, since the term '[[transference' to refer to all aspects ]] is [[interpretation|interpreted]] on the basis of the analysand's relationship to the analyst, in which case they distinguished the distorted 'neurotic transference' or 'transference neurosis' from and with the 'unobjectionable part [[instrument]] of , the [[transference' or 'therapeutic alliance]] itself."<ref>Edward Bibring, Elizabeth Zeztel{{S8}} p. 206</ref>
Other analysts argued that In other words, there is no [[metalanguage]] of the term '[[transference' should be restricted to the 'unrealistic' or 'irrational' reactions of the analysand (William Silverberg, Franz Alexander). However]], no vantage point [[outside]] the common assumption underlying both of these positions was that the analyst could tell when the patient was not reacting to him on the basis of who he really was but rather on the basis of previous relationships with other people. The analyst was credited with this ability because he was supposed to be better 'adapted to reality' than the patient. Informed by his own correct perception of reality, [[transference]] from which the [[analyst ]] could offer 'transference interpretations'; that isan [[interpretation]], since any [[interpretation]] he could point out offers "will be received as coming from the discrepancy between the real situation and the irrational way person that the patient was reacting transference imputes him to itbe. It was argued that such transference interpretations helped the analysand to gain 'insight' into his own neurotic transference and thereby resolve it or 'liquidate' it"<ref>{{E}} p.231</ref>
Some of Lacan's most incisive criticisms are directed at this way of representing psychoanalytic treatment. These criticisms are based on the following arguinents:---
1.The whole idea of adaptation to reality Thus it is based on a naive empiricist epistemology, involving an appeal contradictory to an unproblematic notion of 'reality' as an objective and self-evident given. This entirely neglects what psychoanalysis has discovered about [[claim]] that the construction of reality [[transference]] can be dissolved by the ego on the basis means of its own mÈconnaissance. Hence an [[interpretation]] when the analyst assumes that he it is better adapted to reality than the patient he has no other recourse than 'to fall back on his own ego' since this is [[transference]] itself which [[conditions]] the only [[analysand]]'bit of reality he knows'.<ref>E, 231</ref> The healthy part s acceptance of the patient's ego is then defmed simply as 'the part that thinks as we do'.<ref>E, 232</ref> This reduces psychoanalytic treatment to a form of suggestion in which the analyst simply 'imposes his own idea of reality' on the analysand.<ref>E, 232</ref> Thus 'the inability [of the analyst[interpretation]] to sustain a praxis in an authentic manner results, as is usually the case with mankind, in the exercise of power."<ref>E, 226</ref>:
2.The idea that the analysand's 'distorted perception of the analyst' could be liquidated by means of interpretations is a logical fallacy, since the transference is interpreted on the basis of, and with the instrument of, the transference itself.<refblockquote>S8, 206</ref> In other words, there is no [[metalanguage]] "The emergence of the transference, no vantage point outside the transference from which the analyst could offer an interpretation, since any interpretation he offers "will be received as coming subject from the person that the transference imputes him to beis thus postponed ad infinitum."<ref>{{E, }} p. 231</ref></blockquote>
Thus it is contradictory to claim that the transference can be dissolved by means of an interpretation when it is the transference itself which conditions the analysand's acceptance of that interpretation; "the emergence of the subject from the transference is thus postponed ad infinitum."<ref>E, 231</ref>---
Does this mean that [[Lacanian analysts never interpret the transference? Certainly not; Lacan affirms that "it is natural to interpret the transference,"<ref>E, 271</ref> but at the same time he harbours no illusions about the power of such interpretations to dissolve the transference. Like any other interpretation, the ]] [[analyst must use all his art in deciding if and when to interpret the transference, and above all must avoid gearing his interpretations exclusively to interpreting the transference. He must also know exactly what he is seeking to achieve by such an interpretation; not to rectify the patient']]s relationship to reality, but to maintain the analytic dialogue. "What does it mean, to never interpret the [[transference]]? Nothing else than to fill the void of this deadlock with a lure. But while it may be deceptive, this lure serves a purpose by setting off the whole process again."<ref>Ec, 225</ref>
When describing the transference as 'positive' or 'negative', Lacan takes two different approaches. Following Freud, Certainly not; [[Lacan sometimes uses these adjectives to refer ]] affirms that "it is [[natural]] to interpret the nature of the affectstransference, 'positive transference' referring to loving affects and 'negative transference' referring to aggressive affects."<ref>Ec, 222{{E}} p. 271</ref>but at the same time he harbours no [[illusion]]s about the power of such [[interpretation]]s to dissolve the [[transference]].
SometimesLike any other [[interpretation]], however, Lacan takes the terms 'positive' [[analyst]] must use all his [[art]] in deciding if and 'negative' to refer when to [[interpret]] the favourable or unfavourable effects of the [[transference on the treatment<ref>see E]], 271</ref> (where Lacan argues that when the analysand'and above all must avoid gearing his [[interpretation]]s resistance opposes suggestion, this resistance must be 'placed in exclusively to [[interpreting]] the ranks of the positive [[transference' on the grounds that it maintains the direction of the analysis)]].
Although Lacan does speak occasionally of He must also know exactly what he is seeking to achieve by such an [[interpretation]]; not to rectify the [[countertransferencepatient]]'s relationship to [[reality]], he generally prefers not but to use this termmaintain the [[discourse|analytic dialogue]].
== def ==<blockquote>"What does it mean, to interpret the transference? [[Nothing]] else than to fill the [[void]] of this deadlock with a [[lure]]. But while it may be deceptive, this lure serves a [[purpose]] by setting off the whole [[process]] again."<ref>{{Ec}} p. 225</ref></blockquote>
The displacement of one's unresolved conflicts, dependencies, and aggressions onto a substitute object (e.g. substituting a lover, spouse, etc. for one's parent). This operation can also occur in the psychoanalytical cure, when a patient transfers onto the analyst feelings that were previously directed to another object. By working through this transference of feelings onto the analyst, the patient can come to grips with the actual cause of his or her feelings. ---
==def=='''Transference''' is a phenomenon in When describing the [[psychologytransference]] characterized by unconscious redirection of feelings of one person to another. For instanceas "positive" or "[[negative]]", one could mistrust somebody who resembles an ex-spouse in manners, voice or external appearance; or be overly compliant to someone who resembles a childhood friend[[Lacan]] takes two different approaches.
In a therapy contextFollowing [[Freud]], '''transference''' refers [[Lacan]] sometimes uses these adjectives to refer to redirection the nature of a client'the [[affect]]s feelings from a significant person , "[[transference|positive transference]]" referring to a therapist. '''Counter-loving affects and "[[transference|negative transference''' is defined as redirection of a therapist']]" referring to [[aggressivity|aggressive]] [[affect]]s feelings toward a client, or more generally as a therapist's emotional entanglement with a client.<ref>{{Ec}} p. 222</ref>
Transference was first described by [[Sigmund Freud|Freud]], who acknowledged its importance for [[psychoanalysis]] for better understanding of the patient's feelings. Transference is often manifested as an erotic attraction towards a therapist. It's also common for people to transfer feelings from their parents to their partners (emotional incest) or to children (cross-generational entanglements).--
Although Sometimes, however, [[Lacan]] takes the terms "positive" and "negative" to refer to the favourable or unfavourable effects of the [[transference is often characterized as a useful tool for building trust between a client and a therapist; ]] on the [[treatment]]<ref>{{E}} 271</ref> (where [[Lacan]] argues that when the [[analysand]]'s [[resistance]] opposes [[suggestion]], this [[resistance]] must be "placed in the ranks of the positive transference can also interfere with a therapist’s ability to help a client. Some therapists become confused between clients and intimate partners" on the grounds that it maintains the direction of the [[analysis]]).
In ''The Psychology of the Transference'', [[Carl Jung]] states that within the transference [[dyad]] both participants typically experience a variety of opposites, and that in [[love]] and in psychological growth, the key to success is the ability to endure the tension of the opposites without abandoning the process; and that in essence it is that tension that allows one to grow and to transform.<ref>[[Carl Jung|Jung, Carl C.]] ''The Psychology of the Transference'', Princeton University Press, ISBN 0-691-0175-22</ref>
Transference is common. Only in a personally or socially harmful context can transference be described as a pathological issue, however, there is an experimental new theory of tranference known as AMT (Abusive Multiple Tranference), put forth by Although [[David W. BernsteinLacan]], in which the abuser not only transfers negative feelings directed towards their abuser to the victim, but also transfers the power and dominance of their own abuser to themselves. This is often the case with murderers, for example the serial killer does [[Carroll Colespeak]]. While his father was away in occasionally of [[WWIIcountertransference]], Cole's mother engaged in several extra-marital affairs, forcing Cole to watch, and later beat him to ensure that he would generally prefers not alert his father. Cole would later come to murder many women whom he considered "loose", and those in general who reminded him of his mother. AMT also ties in very closely with Power/Control Killers, as the feeling and view of control is passed from one abuser to those proceeding him or heruse this term.
==See Also==
{{See}}
* [[Affect]]
* [[Aggressivity]]
* [[Analysand]]
||
* [[Counter-transference]]
* [[Working-throughDialectic]]* [[Love]]||* [[Knowledge]]* [[Imaginary]]* [[Interpretation]]||* [[Metalanguage]]* [[Progress]]* [[Repression]]||* [[Resistance]]* [[Subject supposed to know]]* [[Suggestion]]||* [[Symbolic]]* [[Treatment]]* [[Unconscious]]{{Also}}
==References==
<references/>
# Freud, Sigmund. (1905e [1901]). Fragment of an analysis of a case of hysteria. SE, 7: 1-122.
# ——. (1910a [1909]). Five lectures on psycho-analysis. SE, 11: 5-55.
# ——. (1912b). The dynamics of transference. SE, 12: 97-108.
# ——. (1913c). On beginning the treatment (further recommendations on the technique of psycho-analysis I). SE, 12: 121-144.
# ——. (1914g). Remembering, repeating, and working-through (further recommendations on the technique of psycho-analysis II). SE, 12: 145-156.
# ——. (1915a). Observations on transference love (further recommendations on the technique of psycho-analysis III). SE, 12: 157-171.
# ——. (1916-1917a [1915-1917]). Introductory lectures on psycho-analysis. SE, 15-16.
# Freud, Sigmund, and Breuer, Josef. (1895d). Studies on hysteria. SE, 2: 48-106.
{{OK}}[[Category:NewPractice]][[Category:Treatment]]
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[[Category:Lacan]][[Category:Terms]][[Category:Concepts]][[Category:Psychoanalysis]]{{Encore}} pp. 67, 144
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