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different use of self by different authors, especially as it regards the specific clinical discourse of a particular person in analysis. However, as a lived experience , “ Selbst's notion of self surpasses the limits of a particular culture, since there is no exact equivalent in other languages …This problem certainly opens possibilities for exploration in the domain of relations between philology, linguistics and psychoanalysis” (Resnik, 1971-1972, p. 267, emphasis added). Resnik illustrates how various aspects of self experience in the clinical process relate to each other and how they emerge, e.g. the relation of the Self with dependence and the discovery of one's own identity or a global image of oneself observed through the elaboration of a relationship with a narcissistic object. The author maintains that, in the clinical discourse, the ‘Self discovers his true self’ through otherness or presence of the other; and the dyadic relation opens synchronously to the triangular relation, and therefore to the multiplicity. Enrique Pichon Rivière Not known as a classical author of the Self, Enrique Pichon Rivière ’s ( 1971) “Del Psicoanálisis a la Psicología Social” (“From Psychoanalysis to Social Psychology”) inspired an important strand of continental psychoanalytic identity, linking psychoanalysis and social psychology, with important implications for theoretical and clinical conceptualizations of interconnectedness (‘link’) between the psychic interior and societal exterior domains. In the edited volume “The Linked Self in Psychoanalysis: The Pioneering Work of Enrique Pichon Rivière” (Losso, Setton and Scharff, 2017) about Pichon Rivière’s life’s contribution, Leticia Fiorini’s book endorsement states: “Pichon Rivière proposed a social psychology for psychoanalysis, emphasizing the necessary links between internal and external worlds”. Additionally, Kernberg’s endorsement of the same edited volume reads: “Pichon Rivière’s original concept of ‘link’ explains the relational linkages between self and object representations, and expands the concept of the link to the description of unconscious intrapsychic group formations”. According to Pichon Rivière (1971), the therapeutic process starts with ‘an existent’ (what is explicitly manifested) that gives rise to therapists’ interpretations. Existent interpretation-emergent movement is the work unit that constitutes the dialectic spiral. The latter shows the development of the analytic process, with its alternating progressions and regressions. Pichon Rivière ideas about ‘the internal group’, were further developed by Samuel Arbiser (2013), who describes how these internal linking structures, incorporated during evolutionary development reproduce the socio-cultural world in the internal world, and how they are in constant exchange with the linking structures of the present surrounding external world. These bridges between the internal and external worlds allow psychoanalysis to nourish with the myths that are part of the Latin American identity, a theme that has been addressed both from Psychoanalysis (Santamaría Fernandez 2000) and from Sociology (Tünnermann Bernheim, 2007).
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