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fantasies. He further describes his listening model without consciousness, which structures the analytic field. Such a deep emotional involvement of the analytic couple, through projective identification, result in the analyst’s dreaming about the patient’s material in the analytic session. The shared dream is revealed to the psychoanalyst from his reverie. In a Bionion concept developed by Ogden, the reverie expresses the unconscious . During a shared dream there will be shared reveries; it begins with an unconscious communication, and as it is elaborated by the dyad, it becomes conscious. On separate continents and independently of the Latin American thinkers, the concept of analytic third was developed. Initially formulated by Green in 1975, who described it in 2008 as the “Analytical object is neither internal (the analysand or the analyst) or external (one or the other), but it is between them” (Green 2008, p 231; translation from Portugese by Avzaradel). Winnicottian inspiration is evident here in Green’s analytic object , as it is in Thomas Ogden’s postulations of an analytic third . Winnicott’s: “There is no such thing as an infant, meaning…that whenever one finds an infant, one finds maternal care…” (Winnicott 1960, p. 286) will inspire Ogden for whom there is no analytic patient without the analyst. He also uses the Winnicottian notion of potential space as the precursor of his view of intersubjective space. “[T]he analyst attempts to recognize, understand and verbally symbolize for himself and the analysand the specific nature of the moment-to-moment interplay of the analyst´s subjective experience, the subjective experience of the analysand and the intersubjectively generated experience of the analytic pair (the experience of the analytic third)… it is fair to say that contemporary psychoanalytic thinking is approaching a point where one can no longer simply speak of the analyst and the analysand as separate subjects who take one another as objects” (Ogden, 1994, p 3). Taking off from Bion’s idea, Ogden suggests a transformation of dreams theory using the reverie concept as an important tool. Ogden (2007), referring to Sandler, writes further: “Where there is unconscious dream work, there is also unconscious understanding work” (p 40). There is an echo back to Groststein’s, “Where there is an unconscious dreamer who dreams the dream, there is also an unconscious dreamer who understands the dream” (Grotstein, 2000, p. 5). From this point on, related developments in psychoanalysis are being advanced by many authors, such as Levine (2013), Groststein (2000,2005), Brown (2011), Cassorla (2013) and Ogden(1994,2005), among others. An author who has worked deeply with this idea is Civitarese in his book “The Necessary Dream” (2014). He writes: “In this way the paradigm of the dreams takes on even more central role than in classical theory. Understood as the result of a communication between one unconscious and another , it is something we listen to as an intersubjective production . We read every session as if it were a long shared dream and conceive the whole of analysis as an exchange of reveries” (p. xiii). The present knowledge about unconscious communication opens up a large territory for further psychoanalytic research across all continents, including the recent interest in conceptualizations of the ‘ inter-psychic’ , defined as “…a functional, pre-subjective level where two persons can exchange internal contents and experiences in a shared way, through the
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