A ponderous, touchy-feely examination of shame, its causes, and its role in the psychotherapeutic process. While psychoanalyst Morrison (Harvard Medical School) still holds Freud dear, he diverges sharply with his contention that shame—not sex and guilt—lies at the root of most neuroses. Whether the malaise is depression, mania, or feelings of rage, Morrison believes it's usually shame that's to blame. And behind shame, the cause of it all is those most reprehensible of villains, parents, who fail to respond in ways that give a child a sense of self-worth. Society is also guilty of causing shame—through general attitudes toward poverty, race, aging, etc. According to Morrison, the psychoanalyst's job (though you can also try this at home on your own, he notes) is to unmask shame in all its guises, trace its origins, and then help the patient either discuss the shame or develop alternative sources of self-esteem. Some psychoanalysts, such as Stuart Schneiderman in his Saving Face: The Politics of Shame and Guilt (published last month), argue that shame can actually speed the psychoanalytic process, and Carl Goldberg (see p. 194) believes shame can lead to self- understanding. But Morrison can see no good in it. For although shame is sometimes warranted or ``deserved,'' although it helps to preserve civility and social cohesion, Morrison prefers the high road of blind self-affirmation and cosseting the inner child. But beyond the merely anecdotal (cases drawn from his practice), the author offers nothing approaching scientific proof for any of these assertions. Even his case studies are too brief and superficial to make his point.
Pub Date: April 1, 1996
ISBN: 0-345-37484-3
Page Count: 240
Publisher: Ballantine
Review Posted Online: May 19, 2010
Kirkus Reviews Issue: Feb. 1, 1996
An impressive account of how ``dialogue therapy''—a technique developed by Young-Eisendrath and her husband and described in detail in the author's Hags and Heroes (1984)—helps couples to achieve a new intimacy. Young-Eisendrath, a Jungian psychoanalyst and feminist, believes that intimacy depends on equality and that equality between the sexes is only now becoming possible in our culture. She uses the term ``gender'' to refer to the role assigned to each sex by society, and she sees the rise of feminism as increasing our awareness of gender stereotypes. To show how the gender split can be healed, Young-Eisendrath follows four representative couples in dialogue therapy: Patty and Joe, a working-class pair in their 20s; Karen and Jonathon, feminist yuppies in their 30s; Larry and Louise, a twosome in their 40s struggling with social change; and Charles and Pamela, a traditional, patriarchal couple in their 60s. Each pair meets for two hours a month for six months with Young-Eisendrath and her husband, and are directed in conversation—with the therapists acting as alter egos—that expresses the feelings that each couple implies but has been unable to put into direct words. Excerpts from these sessions demonstrate just how the couples gradually learn to conduct their own dialogues as they work through their differences, conflicts, and sexual stereotypes concerning issues such as money, leisure, parenting, envy, power, fighting, etc. Young-Eisendrath sees the process as a transformation from disillusionment into trust, one in which individuals achieve mature dependence, learning to maintain their own viewpoints while understanding those of the other gender. Scholarly and thoughtful yet totally accessible and quite practical.
Pub Date: May 20, 1993
ISBN: 0-688-11434-4
Page Count: 356
Publisher: Morrow/HarperCollins
Review Posted Online: May 19, 2010
Kirkus Reviews Issue: April 1, 1993
A shallow account of how Feldman (Psychology/University of New Mexico) cured a victim of satanic sex abuse through hypnosis and New Age methods. Feldman has a new patient, ``Barbara,'' who can't enjoy sex, feels fat, and would like to commit suicide. After convincing Barbara that her problem is childhood sex abuse, Feldman hypnotizes her, and the patient—as well as the reader—is funneled into a tedious Theater of Cruelty. When Barbara says that she feels dirty, for instance, Feldman puts her under, and the woman remembers a cult ritual in which she had to stay in a dark hole for five days. During her next session, Barbara says that she can't stand the color white, and Feldman's probing reveals that, as a girl, Barbara was forced to wear all white while the cult put a snake into her vagina. More memories follow- -of infanticide and cannibalism; multiple forced fellatio; coprophilia; castrations; children in cages; the removal and devouring of beating hearts—all relived on the page in a tortuous crawl until Feldman gets so upset with the abuse of Barbara by her father and his cult that she berates her own husband: ``What are you going to do about this male abuse of power...the least you could is join a men's group!'' Help for the author comes when a New Ager regresses her to a past life. Impressed, Feldman regresses Barbara into one of her past lives, from which the patient returns symptom-free—no anxiety or tenseness, no smoking or drinking—and able to have sex with her husband five days a week. ``Isn't it amazing how your outlook changes when you've experienced eternity?'' Feldman and Barbara chuckle together. A dull and unconvincing rendering that has no place on the bookshelf next to Georges Bataille, J. K. Huysmans, or even Arthur Lyons (Satan Wants You, 1988).
Pub Date: July 1, 1993
ISBN: 0-517-58877-3
Page Count: 336
Publisher: Crown
Review Posted Online: May 19, 2010
Kirkus Reviews Issue: May 1, 1993
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