ایگو

The purpose of the article is to integrate psychoanalytic knowledge on adolescence with the anthropological changes that have occurred in recent decades and that have had significant effects on the process of identity maturation. There is a shift in the mental center of gravity, from identifications with parents to the group of peers, which helps to address this detachment. The group of peers not only fosters ego capacities for collaboration and friendship but also elicits deep unconscious resonances. To illustrate the relationship established between childhood identifications with parents and the group of peers, the psychoanalytic therapy of an adolescent girl Silvia, victim of her classmates is reported.

هدف این مقاله، تلفیق دانش روان‌تحلیلی درباره نوجوانی با تغییرات انسان‌شناختی است که در دهه‌های اخیر رخ داده‌اند و تأثیرات قابل توجهی بر فرایند بلوغ هویت داشته‌اند. در این زمینه، مرکز ثقل ذهنی از همانندسازی با والدین به سوی گروه همسالان تغییر می‌کند که این امر به تسهیل جدایی از والدین کمک می‌کند. گروه همسالان نه تنها ظرفیت‌های ایگو برای همکاری و دوستی را پرورش می‌دهد، بلکه طنین‌های عمیق ناخودآگاه را نیز برمی‌انگیزد. به منظور تبیین رابطه‌ای که میان همانندسازی‌های دوران کودکی با والدین و گروه همسالان برقرار می‌شود، روان‌درمانی تحلیلی یک دختر نوجوان به نام Silvia که قربانی همکلاسی‌های خود بوده است، گزارش می‌شود.

Borderline personality disorder (BPD) may be overlooked when the therapist does not occupy the role of primary attachment object. In such cases, characteristic borderline dynamics emerge chiefly in external relationships rather than within psychotherapy, leading clinicians to underestimate the disorder. Drawing on Gunderson's original ego psychology-object relations model, this paper argues that BPD is fundamentally organised around relationships with emotionally significant others. Diagnostic formulations that rely heavily on transference dynamics may therefore miss BPD in seemingly organised patients whose central conflicts are enacted outside treatment. Gunderson's model thus remains essential for understanding the interpersonal core of borderline psychopathology.

اختلال شخصیت مرزی ممکن است زمانی نادیده گرفته شود که درمانگر نقش شیء دلبستگی اصلی را ایفا نمی‌کند. در چنین مواردی، پویایی‌های مرزی شاخص عمدتاً در روابط بیرونی و نه درون روان‌درمانی ظاهر می‌شوند و این امر منجر به کم‌برآوردی این اختلال توسط درمانگران می‌گردد. با استناد به مدل روان‌شناسی ایگو ـ روابط شیء گاندرسون، این مقاله استدلال می‌کند که اختلال شخصیت مرزی اساساً حول روابط با دیگرانِ هیجانی مهم سازمان می‌یابد. بنابراین، فرمول‌بندی‌های تشخیصی که به‌شدت بر پویایی‌های انتقالی تکیه دارند، ممکن است اختلال شخصیت مرزی را در بیمارانی که به ظاهر سازمان‌یافته‌اند و تعارضات مرکزی آن‌ها خارج از درمان به نمایش گذاشته می‌شود، از دست بدهند. مدل گاندرسون همچنان برای فهم هسته بین‌فردی آسیب‌شناسی روانی مرزی ضروری باقی می‌ماند.

Recent advances in artificial intelligence (AI) call for a renewed examination of the ontological meaning of the human being and the nature of psychoanalytic treatment.AI-based mental health interventions show potential for improving the accessibility and efficiency of care; however, current AI systems generate verbal responses on the basis of statistical patterns, and it remains difficult to regard them as capable of performing, in the same manner as human therapists, the embodied emotional experience and relational internal transformation that psychoanalytic treatment entails.This paper conceptualizes the persistent delegation of psychological functions to external systems as the "outsourced ego" and examines the possibility that this phenomenon may, over time, lead to a weakening of ego functions and a delay in the formation of subjectivity.It also discusses the structural problems of AI-based treatment, including the lack of explainability, the reinforcement of self-deceptive narratives through hallucination, and the absence of ethical responsibility.In addition, this paper considers the difficulty of implementing, in an AI-mediated environment, core mechanisms of psychoanalytic interaction such as containment, transference and countertransference, and the analytic third.In response, it proposes four practical virtues for preserving humanity in the age of AI: reflexivity, negative capability, relational courage, and responsible subjectivity.In conclusion, the development of AI technology should not remain confined to the question of whether human therapists can be replaced; rather, it should serve as an opportunity to reflect more clearly on the distinctiveness of human existence, which lies in the capacity to endure imperfection and live with others.

In modern scholarly perspectives on grieving, being saddened has been associated with bodily experience. Numbness, shaking, a heavy heart, and other physical symptoms are caused by the intense pain of loss. Most Western philosophies have increasingly focused on psychological models based on the idea of how the self adjusts to the devastating experience of losing a loved one, and this has received a lot of attention. To connect death, embodiment, self-identification, and psychological well-being, this conceptual article develops a mourning process from an Indigenous psychological perspective. This article proposes a psychological paradigm grounded in Indigenous contemplative knowledge through an interpretive analysis of the teachings of the Ashtavakra Gita. Rather than treating the Ashtavakra Gita solely as a philosophical or spiritual text, this article interprets it as an Indigenous psychological knowledge system offering culturally grounded insights into selfhood, attachment, suffering, and psychological well-being. The proposed Ashtavakra Witnessing Consciousness Model conceptualises grief as a five-stage, non-linear process involving embodied grief, existential crisis, meaning reframing, mortality acceptance, and witnessing consciousness, culminating in psychological well-being. This model shows how a traumatic incident can be transformed into a meaningful experience and a path to psychological well-being. Advaita Vedanta’s foundational text, the Ashtavakra Gita, presents a nondual viewpoint in which suffering arises from attachment to the body, ego, and interpersonal attachments. It distinguishes between witnessing consciousness and the short-lived embodied self. This psychological Model of Witnessing Consciousness offers an alternative understanding of control, attachment, suffering, and embodied grief, grounded in the Ashtavakra Gita. It highlights the psychological implications of developing the art of witnessing consciousness. This indigenous model of traditional knowledge has implications for existential, contemplative, and meaning-centred mourning therapies and adds a cross-cultural, psychological and philosophically informed perspective to bereavement research. The article explains how the five stages were derived from the text, illustrates the model with a composite case vignette, outlines clinical cautions against encouraging detachment prematurely, and sets out the model’s limitations and directions for empirical validation.

This study was motivated by low learning activeness and the not-yet-optimal social awareness of fourth-grade students due to teacher-centered conventional learning. This study aimed to describe the strategy for implementing the Gallery Walk method in Pancasila Education, to analyze the growth of students' social-awareness indicators, and to identify the real obstacles encountered during implementation. A descriptive qualitative approach was used at UPTD SDN Pamulang Timur 01, with the fourth-grade teachers and fourth-grade students as subjects. Data were collected through direct observation, in-depth interviews, and documentation, and were analyzed using the Miles and Huberman model comprising data reduction, data display, and conclusion drawing, with credibility ensured through source and technique triangulation. The results show that: (1) implementation proceeded in a structured manner, covering contextual lesson-plan preparation, division into five heterogeneous groups, creative poster-making on the precepts of Pancasila, a rotating class-wall exhibition (gallery walk), and a closing debriefing with emotional reflection; (2) the method effectively fostered students' social awareness in stages, through inclusiveness and ego control, mutual cooperation, and empathy and appreciation for peers' work; (3) obstacles included socio-emotional barriers (passive or dominant students), technical barriers (limited time management and cramped classroom circulation), and psychological barriers such as anxiety about being accused of copying, which teachers anticipated through active supervision and firm ground rules. The study concludes that the Gallery Walk implementation strategy effectively increases activeness while fostering students' social-awareness character in elementary school.

این پژوهش با انگیزه‌ی پایین بودن میزان فعالیت یادگیری و عدم بهینه بودن آگاهی اجتماعی دانش‌آموزان پایه چهارم، که ناشی از یادگیری سنتی معلم‌محور است، انجام شد. هدف این پژوهش توصیف راهبرد اجرای روش گالری واک در آموزش پاندچسیلا، تحلیل رشد شاخص‌های آگاهی اجتماعی دانش‌آموزان و شناسایی موانع واقعی در حین اجرا بود. رویکرد کیفی توصیفی در UPTD SDN Pamulang Timur 01 با معلمان و دانش‌آموزان پایه چهارم به عنوان آزمودنی‌ها به کار گرفته شد. داده‌ها از طریق مشاهده مستقیم، مصاحبه عمیق و مستندسازی گردآوری و با استفاده از مدل Miles and Huberman شامل کاهش داده‌ها، نمایش داده‌ها و نتیجه‌گیری تحلیل شدند و اعتبار با مثلث‌سازی منبع و روش تضمین گردید. نتایج نشان داد: (۱) اجرا به صورت ساختاریافته شامل تهیه طرح درس زمینه‌محور، تقسیم به پنج گروه ناهمگن، ساخت پوستر خلاقانه درباره اصول پاندچسیلا، نمایش چرخشی آثار بر دیوار کلاس (گالری واک) و جمع‌بندی پایانی با بازتاب عاطفی انجام شد؛ (۲) این روش به طور مرحله‌ای آگاهی اجتماعی دانش‌آموزان را از طریق فراگیری شمول‌پذیری و کنترل خود، همکاری متقابل، همدلی و قدردانی از کار همسالان پرورش داد؛ (۳) موانع شامل موانع اجتماعی-عاطفی (دانش‌آموزان منفعل یا غالب)، موانع فنی (محدودیت مدیریت زمان و گردش دشوار در کلاس) و موانع روان‌شناختی مانند اضطراب از متهم شدن به کپی‌برداری بود که معلمان با نظارت فعال و قوانین قاطع پیش‌بینی کردند. نتیجه‌گیری پژوهش آن است که راهبرد اجرای گالری واک به طور مؤثری موجب افزایش فعالیت و پرورش ویژگی آگاهی اجتماعی دانش‌آموزان دبستان می‌شود.