In this work, Dr Kernberg presents his views of normal and pathological narcissism and of the technical complication of these views in respect of applied therapeutic techniques.

How, asks Geoff Goodman in The Internal World and Attachment, can we progress further in integrating the fruits of attachment research with the accumulated clinical wisdom of psychoanalytic theorizing about the internal world of object representations? The key, he answers, is to look more closely at the basic assumptions of each body of theory, especially those assumptions, whether embedded or explicit, that bear on the formation of psychic structure. Drawing on Kernberg's insights into the affective and instinctual substrata of psychic organizations, Goodman proposes that insecure attachment categories can be correlated with particular constellations of self and object representations. Such convergences provide a springboard to further theoretical explanations, most especially to the relations between attachment and adult sexual behavior. Indeed, one outstanding feature of Goodman's proposals is the light they cast on various forms and meanings of sexual psychopathology, as he delineates how both promiscuity and retreats from sexual intimacy can be differentially interpreted depending on the patient's pattern of attachment. Destined to provoke lively debate, The Internal World and Attachment is a powerfully informative attempt to go beyond the researcher's view of attachment as a motivational system. For Goodman, attachment is informed by an internal logic that reflects fantasies and defense, and an appreciation of the interaction of attachment pattern with various constellations of self and object representations can deepen our understanding of the internal world in clinically consequential ways. Keeping his eye resolutely on the clinical texture of attachment observations and the clinical phenomenology expressive of internal object relations, Goodman provides the reader with an experience-near basis for viewing two influential bodies of knowledge as complementary avenues for apprehending the internal meaning of externally observable behavior.

What does it mean to be human? Why do we feel and behave in the ways that we do? The classic answer is that we have a special kind of intelligence. But to understand what we are as humans, we also need to know what we are like motivationally. And what is central to this story, what is special about human motivation, is that humans want to share with others their inner experiences about the world--share how they feel, what they believe, and what they want to happen in the future. They want to create a shared reality with others. People have a shared reality together when they experience having in common a feeling about something, a belief about something, or a concern about something. They feel connected to another person or group by knowing that this person or group sees the world the same way that they do--they share what is real about the world. In this work, Dr. Higgins describes how our human motivation for shared reality evolved in our species, and how it develops in our children as shared feelings, shared practices, and shared goals and roles. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us.

Dr. William Glasser offers a new psychology that, if practiced, could reverse our widespread inability to get along with one another, an inability that is the source of almost all unhappiness. For progress in human relationships, he explains that we must give up the punishing, relationship–destroying external control psychology. For example, if you are in an unhappy relationship right now, he proposes that one or both of you could be using external control psychology on the other. He goes further. And suggests that misery is always related to a current unsatisfying relationship. Contrary to what you may believe, your troubles are always now, never in the past. No one can change what happened yesterday.

"Transforming the Internal World and Attachment reviews and discusses four theories about what makes psychotherapy effective across forms of treatment, treatment settings, and diagnostic categories: mindfulness, mentalization, psychological mindedness, and the attachment relationship. Geoff Goodman offers some provisional hypotheses about therapeutic effectiveness and suggests some ways of testing these hypotheses empirically, using sophisticated assessment instruments that measure psychotherapy process and outcome. Managed-care companies are withholding reimbursements for treatments not considered "empirically supported." Instead of engaging in horse races with randomized controlled trials (RCTs), Geoff Goodman suggests that we need to establish an empirical basis for the therapeutic effectiveness of all forms of treatment, move beyond examining common factors such as the therapeutic alliance, and turn our collective attention to common factors that psychotherapy researchers often erroneously promote as specific factors. Perhaps these so-called specific factors produce therapeutic change regardless of the brand-name treatment packages through which they are typically delivered. These specific factors might also work better for particular groups of patients with specific problem areas such as affect dysregulation and impulsivity. In Volume II, Goodman demonstrates how these specific factors can be implemented in a variety of therapeutic settings with a variety a variety of therapeutic settings with a variety of patients." --Book Jacket.

First published in 1993, The Inner World Outside has become a classic in its field. Paul Holmes walks the reader through the ‘inner world’ of object relationships and the corresponding ‘outside world’ shared by others in which real relationships exist. Trained as a psychotherapist in both psychoanalytical and psychodramatic methods, Paul Holmes has written a well informed, clear introduction to Object Relations Theory and its relation to psychodrama. He explores the links between the theories of J.L. Moreno, the founder of psychodrama, and Sigmund Freud, the founder of psychoanalysis, and presents a stimulating synthesis. Each chapter opens with an account of part of a psychodrama session which focus on particular aspects of psychodrama or object relations theory illuminating the concepts or techniques using the clinical material from the group to illustrate basic psychoanalytic concepts in action. Published here with a new introduction from the author that links the book’s content to concepts of attachment theory, the book weaves together the very different concepts in an inspiring and comprehensive way that will ensure the book continues to be used by mental health and arts therapies professional, whether in training or practice.

The book bridges the conceptual and practical gap between a psychoanalytic focus on the internal world and the dynamics of external reality by examining an array of junctures in which the two perspectives combine to enrich each other. Starting from the inherent bias of the psychoanalytic immersion in working with the internal world, the book deals with a wide array of phenomena in which a binocular perspective is potentially contributing. One such bridge is exemplified by the Group Relations approach, which richly combines psychoanalytic insights with systemic ones. This unique merger is valuable in studying a variety of phenomena both within psychoanalysis and outside it. The work of the analyst in the psychoanalytic setting implies situating oneself on several boundaries - internal and external, love and admiration as well as death and destructive impulses - and the courage and sacrifice demanded by taking up this role. This binocular perspective has significant implications for the formation and maintenance of identity and particularly for the psychoanalytic identity.