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Journal articles on the topic 'Schizoid Love'
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Franza, Iana Carolina Maciel. "A Never-ending Plight for Authentic Love." Clinical Journal of the International Institute for Bioenergetic Analysis 31, no. 1 (2021): 95–110. http://dx.doi.org/10.30820/0743-4804-2021-31-95.
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«Schiz” is a Latinized word-forming element that means split, division or cleavage. In German, the word schizoid, turned up in the 1920’s meaning «resembling schizophrenia”, from the combination of (gr.) schiz + (gr.) oeides, «like”, form eidos, form or shape. In The Betrayal of the Body, The Language of the Body, and Bioenergetics, Dr. Lowen’s works that most thoroughly teach us his views about the schizoid character structure, it becomes evident that the story of the schizoid split is a one of very early rejection and hostile hatred, culminating in profound, many times painfully misunderstood, inner torment. The following article offers some considerations about the schizoid structure illustrated by an analysis of clinical work with a client. Reflecting upon the theoretical proposal of how interaction, in this case, may be felt particularly as an oppressive inner ambivalence, this paper will present considerations about handling with a schizoid client in the therapeutic setting.
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Rosa, Matthew H. "Love at a Distance: Aggression and Hatred in a Schizoid Personality." Psychoanalytic Review 102, no. 4 (2015): 503–30. http://dx.doi.org/10.1521/prev.2015.102.4.503.
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Mendes, Dinah M. "Psychological Transformation: Convergent Themes in Jewish and Psychoanalytic Thinking." Psychoanalytic Review 107, no. 6 (2020): 517–30. http://dx.doi.org/10.1521/prev.2020.107.6.517.
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The potential for psychological transformation is fundamental to psychoanalytic theory and therapy and to Jewish belief and practice. While Freud's rejection of religious experience as a manifestation of personal and cultural pathology had a long-reaching effect in the history of psychoanalysis, the theoretical extensions and advances of some of his followers have made it possible to view religious experience through a different lens. The author explores the convergence of Jewish ideas about the process of repentance (teshuvah) and the integration of psychic polarities conceptualized in the psychoanalytic literature, namely, love and hate in the shift from the paranoid-schizoid to the depressive position (Klein) and separation and reunion in the establishment of the self and the development of sublimation (Loewald).
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Smrkovsky, Michal. "Between Emptiness and Enslavement: The Role of Interpersonal Relationships in the Work of Ernst Weiß, Hermann Ungar, and Ludwig Winder." Humanities 13, no. 6 (2024): 150. http://dx.doi.org/10.3390/h13060150.
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This article explores the complex struggle for identity in the works of three prominent Moravia-born Prague German writers of the early twentieth century: Ernst Weiß, Hermann Ungar, and Ludwig Winder. It delves into the recurring motif of fear of intimacy and the paradoxical actions of their characters, who often view affection as a threat to their autonomy. Drawing on the psychoanalytic theories of Ronald Fairbairn and Harry Guntrip, the study examines how these authors depict this schizoid dilemma—the wish for interpersonal relationships, contrasting with the fear that love will lead to the destruction of the self. By analyzing selected works, the article identifies various coping mechanisms employed by the characters, such as emotional detachment, withdrawal into fantasies, and the creation of safe but ultimately hollow relationships. Through a comparative analysis, the paper reveals how these literary figures navigate their need for interpersonal connections while grappling with the terror of their own desires.
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Ceroni, Mara Luiza Vieira, and Cláudia Abude. "Compulsions and Personality Disorders." Clinical Journal of the International Institute for Bioenergetic Analysis 29, no. 1 (2019): 79–97. http://dx.doi.org/10.30820/0743-4804-2019-29-79.
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This article proposes a reflection on the possible causes and diagnosis of people involved in violent shootings. The policies for prevention of those social tragedies remain somewhat controversial and vaguely addressed, lacking theoretical attention (Rocque & Duwe, 2018). One of the main diagnoses involved in those cases, according to literature, is Schizoid Personality Disorder-SPD with characteristics of detachment, isolation and difficulties of contact with other human beings (DSM-5, 2013). The loss of capacity to establish social relationships and intimacy hamper and may sometimes impede a psychological treatment based on connection possibilities. Juvenile violence statistics increased dramatically in the last 50 years and because of this, early diagnosis is important for the prevention and treatment of these cases. At the same time, further research and case studies are a pressing need (Rocque, 2017). For diagnosed SPD patients, Bioenergetics Analysis stands out in a scenario in which rapprochement and contact are a priority, also as an approach that is open to new care techniques and alternatives investigations in helping people to open their hearts to life and love. If this objective is not achieved, the outcome, according to Lowen (1991) is tragic.
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Kavaler-Adler, Susan. "Anatomy of Regret: A Developmental View of the Depressive Position and a Critical Turn Toward Love and Creativity in the Transforming Schizoid Personality." American Journal of Psychoanalysis 64, no. 1 (2004): 39–76. http://dx.doi.org/10.1023/b:tajp.0000017991.56175.ea.
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Yeshimbetova, S. Z., S. K. Rakhmensheev, N. A. Ismukhanova, M. V. Tokareva, and Z. I. Salikhova. "SOCIO-DEMOGRAPHIC AND PSYCHOLOGICAL CHARACTERISTICS OF PERSONS WITH SELF-DESTRUCTIVE BEHAVIOR." Научно — практический журнал Фтизиопульмонология, no. 2 (July 15, 2024): 36–44. http://dx.doi.org/10.26212/2227-1937.2024.14.58.005.
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Self-destructive behavior is behavior associated with various forms of self-destruction: from high-risk actions aimed at seeking new sensations to self-harm and suicidal acts. This problem remains the most acute problem of modern Kazakhstan, since according to the Wisevoter report, as of February 20, 2023, our fatherland ranks 19th out of 178 countries in the world in suicide statistics (17.6 per 100 thousand population). Objective: to study the role of socio-demographic and psychological factors in persons with self-destructive and to improve preventive measures. Materials and methods: Clinical and experimental psychological methods were used to study and analyze socio-demographic and psychological factors in people who showed self-destructive forms of behavior. This research was an initiative and was carried out on the basis of the agreement on cooperation between the Department of Psychiatry and Narcology of KazakhstanRussian Medical University and the Center of Mental Health in Almaty in the period from 01.09.2022 to 01.09.2023. 120 people with various forms of self-destructive behavior who applied for psychological help were included in the study. Results: Among people with self-destructive behavior, the majority of those who applied were females 81 (67.5%%), older adolescents 15-19 years old 52 (43.3%) and young adults 20-24 years old 36 (30%), unmarried 69 (57.5%), not addicted to surfactants and gambling 77 (59.6%), not on dynamic registration and observation in the center of mental health 118 (98.3%). The leading cause of self-destructive behavior was problems in the family 58 (48,3%), undivided love 30 (25%), 16 (13,3%) were bullied in educational institutions and because of debts 7 (5,8%). In the examined persons with self-destructive behavior prevailed behavioral disorders: demonstrativeness, schizoid tendencies, rigidity, jealousy, tendency to risk, impatience, selfdestructive tendencies in alcoholism, drug addiction and negative reactions of suicidal tendencies - anxiety, pessimism, seclusion from the real world, depression. Conclusions. 1. It has been established that females, older teenagers and young people, mainly unmarried (university) students living in Almaty, are more susceptible to destructive behavior. 2. The prevalence of self-destructive behavior represented by fleeting, unobtrusive, controlled thoughts about the “meaning of life” over active suicidal intentions and actions is revealed, which corresponds to the initial stage of formation of suicidal behavior in the structure of which a high rate of this contingent of persons seeking specialized psychological, psychotherapeutic and psychiatric help is revealed. 3. It has been established that in the formation of self-destructive behavior with a suicide attempt, along with the personal characteristics of individuals (demonstrativeness, schizoid tendencies, rigidity), the clinical component in the form of affective spectrum disorders, represented by a depressive mood background, is of dominant importance.
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Kaleda, V., and U. Popovich. "General features of existential depression in youth." European Psychiatry 67, S1 (2024): S466—S467. http://dx.doi.org/10.1192/j.eurpsy.2024.967.
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IntroductionThe axial symptom of existential depression in youth is overvalued ideas about the meaninglessness of human life, its inconsistency with a certain “spiritual self-ideal”; ideas of humiliation, insolvency, low value, imperfection of society are noted, which accompanies varying degrees of severity of suicidal thoughts. The high suicidal risk, insufficient knowledge of such conditions makes it important to study.ObjectivesDetermination of the clinical and psychopathological consequences of existential depression in youth.Methods53 male 16-25 years old with F31.3, F31.4, F32, F33 (ICD-10) with the existential depression were examined with clinical-psychopathological method, psychometric assessment of depression was carried out using the HDRS scale, assessment of suicidal intentions - using the C-SSRS scale. Also were analyzed: premorbid personality structure, hereditary burden in first-degree relatives, the role of exogenous provocations. Statistical data processing was carried out using the STATISTICA software package 10.0 for WINDOWS (StatSoft, USA, was used Pearson χ² test, Student t-test. The critical level of statistical significance is p ≤ 0.05.ResultsA significant role in the manifestation of existential depression was played by exogenous provocations (χ²=9.47, p=0.05), especially psychotrauma: the most common were the death of a close relative or friend, unrequited love, and failure to enter the desired university.According to the premorbid personality structure schizoid (56.7%) and psychasthenic personalities (30.2%) prevailed. When assessing hereditary burden (χ²=9.59 p=0.047), pathocharacterological features were noted in first-degree relatives in 32.1% cases, affective disoders in 26, 4%.In terms of social and labor status (χ²=9.47, p=0.05), university students naturally predominated (56.6%). The average age of onset of depression was 17.8 ± 1.2 years, duration 3.7 ± 1.5 months. Non-suicidal self-harm was observed in 32.1%, especially in the initial stages of depression. Among suicidal tendencies (χ²=9.58, p=0.048), anti-vital thoughts (50.9%) and passive suicidal thoughts (34%) dominated; 5.7% of patients attempted suicide. On the HDRS scale, patients scored an average of 18.2±1.7 points, which reflected the severity of depression; the total score on the C-SSRS scale was 2.12±0.34.ConclusionsIn the formation of existential depression, a significant role of exogenous provocations, especially psychotrauma, was discovered; a high suicidal risk was confirmed. Existential depressive states differed in duration; patients of the identified typological varieties scored high on the HDRS and C-SSRS scales. In the future, it is planned to study the follow-up group for the purpose of a detailed analysis of the dynamics of such conditions and their nosological affiliation.Disclosure of InterestNone Declared
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Ishida, Riichiro. "EFFECTIVE WAYS TO MANAGE STRESS AND UNMASK THE ABILITIES OF PEOPLE WITH ASPERGER’S SYNDROME." Problems of Psychology in the 21st Century 6, no. 1 (2013): 29–36. http://dx.doi.org/10.33225/ppc/13.06.29.
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People with Asperger’s syndrome often have superior abilities in various fields, including art, natural science, and solving social problems. However, they tend to become stressed easily due to difficulties in relating to others. This stress sometimes prevents them from showing their full potential. Their abilities and tendency to become stressed are similar to those of people with schizoid temperament. Recent evidence has shown that purpose in life (PIL)/ikigai, moderate aerobic exercise, and diet, which are related to each other and to prefrontal lobe function, are effective methods for coping with stress. PIL/ikigai, which is an attitude in which one seeks to establish meaning of life, is developed through positive experiences, such as cordial human relations with suitable role-models, spending time in beautiful natural surroundings, and being moved by people or events. PIL/ikigai for people without schizoid temperament develops through such positive experiences throughout their life. However, PIL/ikigai for people with schizoid temperament/Asperger’s syndrome develops through positive experiences during a limited number of life stages: infancy, childhood, and adulthood. Moderate aerobic exercise, such as walking, running, and swimming, were linked to finding food during the evolution of mankind. In turn, our diet supplies nutrients to our organs. Therefore, we propose that providing positive experiences during the critical periods and maturation periods of particular brain regions may influence PIL/ikigai, which is related to moderate aerobic exercise and diet. This process may help people with Asperger’s syndrome to demonstrate their full potential abilities and to contribute to various fields. Key words: Asperger’s syndrome, stress, purpose in life/ikigai, moderate aerobic exercise, diet.
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Shukla, Aniket, Sahoo Saddichha, Himanshu Gupta, and Srikala Bharath. "Schizo-obsession as probable temporal lobe epilepsy phenomenon." Progress in Neuro-Psychopharmacology and Biological Psychiatry 34, no. 6 (2010): 1144–45. http://dx.doi.org/10.1016/j.pnpbp.2010.05.012.
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Desorbay, Bernadette. "Représentation du refoulement de l’inceste : l’(anti)Œdipe dans l’œuvre d’Agota Kristof." Dialogues francophones 19, no. 1 (2013): 59–77. http://dx.doi.org/10.1515/difra-2015-0015.
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Abstract Several haunting themes inhabit the border writing of Agota Kristof including incest between brother and (half)sister and schizoid twinhood. Whereas fusion and duplication treats her in-between position between East and West as well as between a younger brother whom the mother considered as her favourite and an elder brother whom she herself passionately loved, the issue of a deuleuzian decontextualization and the representation of the suppression of incest motivating her writing range from a rejection to an approach of the Oedipus complex. The urge to write has finally faded away leaving a last uncompleted and unpublished novel, about which she speaks in her interviews and whose destiny could be related to a painful focalisation on a personal myth linked to a friend and surrogate father. Kristof died in 2011. She was 75 years old.
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Nakajima, Tatsuhiro. "Ecopsychology of Demeter and Persephone: from ancient life of Eleusinian mystery to postmodern biopolitics of Fukushima nuclear disaster." International Journal of Jungian Studies 7, no. 3 (2015): 194–205. http://dx.doi.org/10.1080/19409052.2015.1051568.
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When reading the mythology of Persephone, Demeter, and Artemis from the perspective of ecopsychology, the meanings of natural disasters like the 2011 Japan Earthquake, followed by the Fukushima Nuclear Power Plant Disaster, are revealed in depth. The mythology of Persephone and Demeter provides an idea of the object relation between an individual life (bios) and life in general (zoë). Harold F. Searles analyzed the relation between environmental crisis and technology. The problem of externalization of developmental anxiety of the paranoid-schizoid position has been pointed out by Carl Jung, Wolfgang Giegerich, and Brigitte Egger in terms of unconscious acting out of mythology. In the history of science, epistemology of the notion of nature has been centered around the aphorism of Heraclitus: ‘Nature loves to hide’. As Jung presented an idea of psychoid unconscious, we need to find the secret of nature within the mystery of being.
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Persinger, M. A. "Canonical Correlation of a Temporal Lobe Signs Scale with Schizoid and Hypomania Scales in a Normal Population: Men and Women are Similar but for Different Reasons." Perceptual and Motor Skills 73, no. 2 (1991): 615–18. http://dx.doi.org/10.2466/pms.1991.73.2.615.
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Madhunapantula, SubbaRao V., Rajeshwara N. Achur, and D. Channe Gowda. "Developmental Stage- and Cell Cycle Number-Dependent Changes in Characteristics of Plasmodium falciparum-Infected Erythrocyte Adherence to Placental Chondroitin-4-Sulfate Proteoglycan." Infection and Immunity 75, no. 9 (2007): 4409–15. http://dx.doi.org/10.1128/iai.00478-07.
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ABSTRACTThe adherence ofPlasmodium falciparum-infected red blood cells (IRBCs) in the human placenta is mediated by chondroitin-4-sulfate (C4S). Although IRBC binding to C4S has been unequivocally established, the adherence characteristics of IRBCs at different stages of parasite development and through successive parasite generations after selection for C4S adherence are not known. Here we show that IRBCs acquire a significant capacity to bind to C4S at as early as 14 h and exhibit maximum binding at 22 to 26 h postinvasion. Surprisingly, the IRBC binding ability decreases by ∼50% at the late trophozoite and schizont stages. The binding strength of the IRBCs also gradually decreases during successive generations after selection for C4S binding, and at the 32nd generation, the binding capacity was only ∼31% of that of IRBCs at the 2nd generation, suggesting that IRBCs eventually lose their C4S-adherent capacity. We also tested the susceptibility of the adhesive protein(s) on the IRBC surface to trypsin treatment at different stages of parasite development. The data show that IRBCs with late trophozoites are more resistant to trypsin treatment than those containing early trophozoites, indicating that parasite proteins expressed on the IRBC surface during trophozoite maturation partially mask accessibility of adhesive protein for binding to C4S. These data provide important insights into the expression pattern of the C4S-adhesive protein(s) on the IRBC surface, emphasizing the need for understanding the regulation of genes involved in IRBC binding to C4S. Our data also define the parasite stage at which IRBCs are suitable for studying structural interactions with C4S.
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O’Toole, Eileen. "Toronto That’s where the passion comes from: More from Eileen O’Toole in conversation with Trisha Lamie." Canadian Theatre Review 76 (September 1993): 63–64. http://dx.doi.org/10.3138/ctr.76.014.
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what am i following? it drives me. that’s where the passion comes from. personality can be faked. it’s a devious thing. drive is the only way that you’ll see soul. i’ve always had a drive to perform. it’s very strange, some are driven to make money or to see extensions of themselves in children. i can’t pinpoint a compulsion to work. i just see it as a blessing. when the muse comes to you it’s a gift and you don’t force it. it presents itself. it’s like a painting, a dream. you can’t insult it by faking your way. Lester’s Girlfriend stuff came as a surprise to me because i spent most of my 20s as an actress learning material and keeping a repetoire of other people’s work. when she, LG, was doing the writing I always had the punch line. the ending i always knew, and it was a race for me to fill the inbetween. I don’t feel it’s schizo, i simply don’t question how much detail my imagination can provide me. I don’t feel I am LG, but I am aware that my observations of life are not mirrored in my work. It’s too confining to say split personality, the imagination is like a bush. like a 24 piece china set. Trish said she really loved LG and eileen said yeah but would you invite her to dinner?
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Panasiuk, Mariia. "A Girlfriend for the Schizoid (Part III): Schizo-Love, Paranoia, and the Mirror Cube of Desire." Le "Pilier Noir" Philosophique, May 13, 2025. https://doi.org/10.5281/zenodo.15395633.
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If the schizoid of our previous chapters performed self-destruction for digital consumption, the next logical evolution is the schizoid who turns inward completely — trapped in a recursive hallucination where he not only consumes his trauma but curates it, edits it, and mythologizes it. The schizoid lover is no longer simply a broken man looking for a broken girl. He becomes a demiurge of dysfunction, authoring his inner world like a horror writer with a cracked pen. Welcome to the mirror cube of <em>Schizo-Love</em>.
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Panasiuk, Mariia. ""Opium for No One": Schizoid Romance, Digital Wounds, and the Fetish of the Broken Girl. Part II: The Schizoid's Girlfriend — or, the Sex Appeal of Mental Collapse." Le "Pilier Noir" Philosophique, May 4, 2025. https://doi.org/10.5281/zenodo.15338087.
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This essay explores the psychodynamic and sociocultural dimensions of performative suffering and volatile intimacy among schizoid, neurodivergent, and radicalized online individuals. Drawing from Freudian psychoanalysis, Cesare Lombroso’s pathologization of deviance, and contemporary theories of gender and incel subcultures, we interpret “schizoid lover” (a girlfriend for a schizoid) not as romantic salvation but as a symptomatic cry of libidinal chaos. Combining ironic critique with rigorous theory, we argue that the search for the “traumatized soulmate” becomes both a narcissistic wound and a schizoid sacrament — a ritual of mirrored self-destruction enacted on the altar of the internet. I. Introduction: A Cry for the Sick and the Sickened “Let’s meet tonight, smoke opium, and die cheerfully,” sings Agata Kristi in the morbidly sarcastic lyrics of Opium for No One. This song serves as a prophetic chorus to the schizoid psyche that populates online forums, Instagram stories, and Discord servers — a digital performance of despair, theatrics of emotional volatility, and longing not for intimacy, but for a spectator. The schizoid subject does not seek connection in the conventional sense but an accomplice in shared dysfunction, someone to confirm, mirror, and ritualize pain. In such spaces, “love” functions as an accelerant for pathology — an echo of Freud’s (1914) observation that melancholic subjects turn the cruelty once aimed outward against themselves: “The patient represents his object as worthless, is consumed with self-reproach, and revels in self-denigration” (Freud, 1914/2005, p. 205). And so, the schizoid Romeo and his schizoid Juliet do not fall in love — they crash into each other with a mutually assured self-annihilation.
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Panasiuk, Mariia. "A Girlfriend (or Boyfriend, or Bi-lover) for the Schizoid. Part VI: Rectal Brotherhood — Schizoid Desire, Homosocial Sadism, and the Spectral Erotics of Male Intimacy." Le "Pilier Noir" Philosophique, May 16, 2025. https://doi.org/10.5281/zenodo.15442146.
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<strong>A Girlfriend (or Boyfriend, or Bi-Lover) for the Schizoid</strong> <strong><em>On Homoerotic Triangles, Incel Misogyny, and the Digital Schizo-Economy of the “Boy-Circle”</em></strong> <strong>I. Introduction: Not Gay, Not Straight, Just Terminally Online</strong> This is no longer about “a girlfriend for the schizoid.” Or at least, not exclusively. It is about the <strong>network of libidinal transactions</strong> in which our beloved 28-year-old schizoid finds himself entangled — not with women, but with <strong>other boys</strong>. One is 20: younger, louder, funnier, and physically bolder. The other is 33: older, more composed, culturally “above it all.” Together, they form a <strong>rotating triangle of repression</strong>, obsession, aggression, and deferred homoerotic collapse. This is not a gay love story. It’s a <strong>post-traumatic schizoid homosocial disorder</strong>. A <strong>VK roleplay of masculinity</strong>, staged in private chats and shared playlists, where all emotions are filtered through <em>sarcasm, sexualized anger</em>, and <em>shared misogyny</em>. The schizoid cannot fuck a girl — he treats her as a <strong>“vagina simulator”</strong>, an alibi. But he also cannot fuck his friends — he’d rather die than admit desire. So he lives in between: roleplaying, ghosting, threatening suicide, watching the younger one sleep with the girl he lost his mind over. Not because he wants her.But because it confirms that he and the boy are now <strong>linked by flesh</strong>. Like soldiers in a trench.Like inmates.Like cultists.Like brothers in a blood bond.
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Panasiuk, Mariia. "Part VIII: The Clown King and the Broken Circle. On the Spectacle of Victimhood, Schizoid Vampirism, and the Necrotic Theology of Manipulation." Media&Aesthetique Journal, May 18, 2025. https://doi.org/10.5281/zenodo.15460063.
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<strong>Part VIII: The Clown King and the Broken Circle</strong> <strong><em>On the Spectacle of Victimhood, Schizoid Vampirism, and the Necrotic Theology of Manipulation</em></strong> <strong>I. The Clown as Messiah: Performing Schizotypy for the Crowd</strong> There is no true madness here — only <strong>curated psychosis</strong>. The schizoid in this story is not mad; he is <strong>a clown</strong> wearing the mask of disintegration, a sadboy Pierrot whose tics are timed, whose tears are rehearsed. His language is soaked in pathology — “I’m a freak,” “I’m sick,” “I can’t be loved” — but behind it lies not vulnerability, but <strong>a hunger for submission</strong>. This is the logic of <strong>performativity as manipulation</strong>, what <strong>Žižek</strong> (1991) might call “cynical ideology”: he does not believe in the sadness he enacts, but he <strong>uses it</strong> as a currency. Like the hysteric of classical psychoanalysis, he <strong>demands love through collapse</strong>, but his collapse is <strong>technically staged</strong> — a public spiral meant to enthrone him in the discourse of pain. “I cut myself because they spoke ill of my dead mother,”he writes, eyes on the view count. This is not grief. This is <strong>emotional extortion</strong>. A necro-performance designed to <strong>shame the world into response</strong>.
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Cooper, Steven H. "The Oedipal Virtual Citadel: Varieties of Isolation, Oedipal Conflict, and Cover-Up." Journal of the American Psychoanalytic Association, May 11, 2024. http://dx.doi.org/10.1177/00030651241247260.
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The author elaborates some of the fantasies and defenses that protect some patients in their oedipal fixations, particularly those related to forms of personal isolation. To some extent, cover-up is intrinsic to oedipal conflict and fantasy, but what is covered up is quite variable. In this paper, the author highlights elements of personal isolation that the patient cultivates in order to protect love for a desired oedipal parent and the conscious and unconscious fantasies associated with this love. The patients described here use forms of personal isolation to cover up and secure the gratification of oedipal fantasies. Their isolation also serves to protect them from fantasies of unique forms of destructiveness in relation to self and the desired other. The citadel, a concept from Guntrip’s description of defenses protecting the schizoid patient’s fear of destructive love, is characterized here for the neurotic patient as virtual because in some ways, each of the participants in oedipal conflict turn a “blind eye” to a staged cover-up. Clinical illustrations examine the transference-countertransference process of shifts from turning a blind eye to sustaining a process of seeing what is being covered up but has already been seen.
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Panasiuk, Mariia. "Part IX: The Emo-Boy as Angel of Death. Sadomasochistic Schizo-Performance, Vampire Subcultures, and the Aesthetics of Psychotic Reenactment." Media&Aesthetique Journal, May 23, 2025. https://doi.org/10.5281/zenodo.15498090.
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<strong>I. When the Schizoid Invents Himself as a Killer</strong> He used to be the victim. The soft one. The baby bat with tear-streaked eyeliner and wrists like a field of fading cuts. But now, he’s “Killer.” Or thinks he is. Not in body — in <strong>text</strong>, in <strong>RP</strong>, in the vampiric drama of late-night dialogues and proxy revenge. The knife is symbolic: He kills through messages. Through aesthetic violence. Through “games” where every line is either a threat or a cry. Like <strong>de Sade’s libertines</strong>, he does not want sex — he wants the affect of domination. And like <strong>Freud’s repetition compulsion</strong>, he’s not avenging pain. He is <strong>looping</strong> it — cutting others as stand-ins for those who once cut him. The abused becomes abuser, but in <strong>narrative form</strong>. And in this theater of violence, <strong>no one bleeds but everyone hurts</strong>.
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Waska, Robert. "Children as Collateral in the Fear of Becoming Forgotten: Death Anxiety as the Ultimate Loss." Couple and Family Psychoanalysis 4, no. 2 (2014). http://dx.doi.org/10.33212/cfp.v4n2.2014.155.
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People who have an emotional anchor and a sense of self can view others as separate and different; but, those with no sense of personal value, inner stability, or lasting internal identity desperately search for these elements in others. This quest is in part based in a belief that others might serve as collateral to find the antidote to fundamental anxiety and mental distress. Projective identification becomes the singular vehicle in a desperate and aggressive hunt for reassurance of meaning and existence. These psychological experiences are characteristic of the paranoid-schizoid part object world, in which the focus is more on self-survival and extremes of love and hate than the more whole object-related, flexible, depressive state of mind. During psychoanalytic treatment, one way in which these disturbed and disturbing psychic perspectives emerge is in how patients feel and think about parenthood. Case material is used to compare more integrated whole object couples with more disturbed part object couples through their differing internal perspectives of children and parenthood.
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Panasiuk, Mariia. "Part X: The Gray Prince and the Absent God. Melancholic Bottomhood, Schizo-Erotic Projection, and the Passive Cult of the Androgynous Mother." Le "Pilier Noir" Philosophique, May 24, 2025. https://doi.org/10.5281/zenodo.15505326.
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<strong>I. The Boy Without a Name: On the Archetype of Passive Narcissism</strong> He is the softest of them all — nameless, tender, always arriving late to drama and staying just long enough to extract warmth from the dying fire. He is not a killer like Kai. He is not a ghost like Tit. He is a <strong>mirror in search of reflections</strong>. A Gray Prince, barely drawn. A canvas upon which projections fall. His identity is not fixed, but <strong>assembled</strong> from the libidinal fragments of others: girls he tries to save, boys he wants to be like, gods he begs for attention. Like Wilde’s <strong>Dorian Gray</strong>, he is beautiful only insofar as he <strong>remains passive</strong> — a boy who invites love through frailty, through politeness, through <em>aestheticized helplessness</em>. He does not seduce — he <strong>permits seduction</strong>. He does not desire directly — he waits to be chosen, to be loved, to be injured. In Kleinian terms (Klein, 1946), he occupies the <strong>depressive position</strong>: craving maternal fusion and fearing its inevitable loss. But unlike the schizoid, who weaponizes collapse, the Gray Prince romanticizes his own dependence. He wishes to be held like a child, <strong>spanked like a penitent</strong>, worshipped like a saint, and abandoned like a dog.
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Ehlers, Lynne. "Written in the Sand: Trauma, Healing and Return." Journal of Sandplay Therapy 24, no. 1 (2015). http://dx.doi.org/10.61711/jst.2015.24.1.014.
Full textAbstract:
A story of a journey to wholeness and integration through a sandplay process conducted almost entirely without figures. The client was a young woman suffering from fear of crowded, enclosed spaces, panic, alcohol abuse and unexpressed grief at the death of her mother when she was a child. During an intense and poignant 9-year therapy, she created seven sandtrays, using just three figures in her second tray. Although she claimed to have little capacity for symbolic thinking, and used only a sharp tool to draw in the sand, her seemingly aimless "doodles" express her despair and self-hatred; mirror the seismic upheavals going on in her psyche and between us; illustrate her struggle to bring irreconcilable opposites together; and express her triumph over anger and despair. Ammann's Quadrant Theory, Gareth Hill's Play of Masculine and Feminine Opposites in the psyche, and Klein/Ogden's developmental leap from Paranoid/Schizoid to Depressive Position are discussed. Through the client's suffering and mine, the divides between rage and buried grief, hostility and intimacy, shame and trust were gradually bridged, and ruthlessness was transformed into ruth, self-destructiveness into genuine self-care, and self-hatred into love.
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Panasiuk, Mariia. "Trophy Wives of the True Cyber-Fags: On Post-Soviet Homoeroticism, Incel Theatre, and the Emo Boy's Female Alibi." Media&Aesthetique Journal, May 18, 2025. https://doi.org/10.5281/zenodo.15459409.
Full textAbstract:
<strong>Trophy Wives of the True Cyber-Fags: On Post-Soviet Homoeroticism, Incel Theatre, and the Emo Boy’s Female Alibi</strong> <strong>I. Introduction: Trophy Wives for the Brotherhood of the Ring</strong> What does it mean when a boy gifts a girl to himself not out of love, but out of necessity — because he cannot yet accept the one he truly longs for, who stands just to his right, with painted nails and a meme in his eyes? In the deeply affective ecology of post-Soviet queer melancholia, the “girlfriend” functions not as partner but as <strong>symbolic detour</strong> — a <em>trophy wife</em> of networked homosexual desire. The girl is not the beloved; she is a <strong>ritualized beard</strong>, a <strong>proxy for male-male intimacy</strong>, passed between emotionally stunted young men not as prize, but as <strong>evidence of failed heterosexual performance</strong>. In this phallic economy, the true object of libidinal investment is not the woman, but the <strong>brother</strong>. He who mocks, who punishes, who flirts and vanishes, who slaps and posts and threatens to unfriend — he is the Other whose gaze <strong>completes the schizoid</strong>, whose absence destroys him, and whose shared access to “the girl” confirms their secret matrimonial bond. This is not about queerness in the liberal sense — there is no community, no celebration, no visibility. This is about <strong>post-traumatic incel homosociality</strong>, <strong>internalized homophobia</strong>, <strong>penal masculinity</strong>, and the unbearable lightness of being a VK-emoboy in a militarized necropolitical zone of spiritual and erotic repression.
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Guldin, Rainer. "“I believe that my two tongues love each other cela ne m’étonnerait pas”: Self-Translation and the Construction of Sexual Identity." 20, no. 1 (2008): 193–214. http://dx.doi.org/10.7202/018503ar.
Full textAbstract:
Abstract In this paper I would like to explore the work of five bilingual writers focusing on the different narratives they develop in their use of (self-)translation as a textual strategy to fashion a sexual persona. Julia(e)n Green’s Le langage et son double/The Language and its Shadow and Louis Wolfson’s Le Schizo et les langues create narratives of severance and disjointing. The self-translational activity is used here to create perfectly separated spheres of (sexual) identity. Raymond Federman’s A Voice within a Voice and Christine Brooke-Rose’s Between, on the other hand, develop narratives of merging and mixing. The self-translating activity is viewed as a constant shifting and moving of sexual roles taking place in a sphere outside the conscious control of the writer. The final part of the paper will be dedicated to a discussion of Abdelkebir Khatibi’s Amour bilingue that fictionalizes the functioning of bilingualism and self-translation in terms of sexual roles, introducing, this way, a post-colonial dimension missing in the other texts.