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(“I”, “personality”, “person”, “him/herself”, “being”). The consequence is that originally clear concepts become confusing and ambiguous. Therefore, Grinberg recommends the definitive incorporation into Spanish of the word “Self”, in the same way that it has been done with other psychoanalytic terms such as “insight”, “acting out”, etc. Additionally, the Grinberg recommends proper usage of “Yo” (Ego), when referring to the psychoanalytic structure classically described by Freud; and “Self”, when referring to the total person. (Grinberg et al, 1966, pp. 242-243). In the subsequent publication “Idendidad y Cambio” (Identity and Change), (Grinberg L. and Grinberg R. 1971), drawing on Hartmann, Wisdom and Erikson, the Grinbergs propose the concept of ‘feeling of identity’ as the result of interrelation of three types of ‘integration links’: ‘Spatial’ (integration of different parts of the self), ‘temporal’ (continuity between different representations of the self in time), and ‘social’ (relation of different aspects of the self with objects). Emotional experience of identity is here defined as the subject’s ability to feel him/herself despite the succession of internal and external changes. Salomón Resnik In his “El yo, el self y la relación de objeto narcisista” (The Ego, the Self and the narcissistic object relationship) Resnik (1971-1972) reviews the different meanings of the notion of self, as it translates the German Selbst, including its theoretical uses, in English, in other disciplines, as exemplified by William James’ use of the term Self in his “Principles of Psychology” (1890). Resnik reviews Freud’s description of the Ego as a structure with functions (thinking, coordination, synthetic and integrative functioning, defense mechanisms), but “the Selbst remained as an ambiguous idea, to which Anglo-Saxon psychoanalysts have given specific meaning in clinical experience” (Resnik, 1971-1972, p 267). Considering the cultural burden the notion of self carries, Resnik highlights the importance of discussing the 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.
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