By Joseph Sandler
The authors convey how their ego-psychological item kinfolk thought integrates force thought and item kin idea and does justice to contemporary findings in regards to the vicissitudes of transference and countertransference interactions within the psycho-analytic state of affairs.
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True, she paid a price in pain and suffering in this relationship, but the function of the object as a source of safety and reassurance against threat of abandonment and disintegration outweighed all other factors. Of course, while we can also assume that she might have had a perverse sexual investment in the suffering she endured, this element was not, to my mind, the major motivating factor. This is abso- 26 INTERNAL OBJECTSREVISITED lutely in line with the clinical reality that, in our masochistic patients, the analysis of guilt-motivated self-damaging behaviour often plays a far greater role than the analysis of perverse sexual pleasure--and that guilt, as an affect, is a form of anxiety.
It functions to approve as well as to disapprove. On looking back at that paper, it now seems clear to me that I was struggling to deal with a conflict over my deep conviction that psychoanalytic theory had to take account of other strong motives that were not instinctual drive impulses-in particular, the need to experience or control feeling states of one sort or another. I was, I think, beginning to be involved in much the same sort of problem that concerned many others. At that time my way of dealing with the issue was to do what was perhaps commonly d o n e t h a t is, to follow Freud in making use of his own solution to this theoretical conflict by shifting the emphasis from the drive impulse itself to the hypothetical energies regarded as derived from the drives and making the assumption that such energies entered into all motives.
What is crucial is not only the presence of the object, but also the repeated experience of a satisfactory interaction with the object in reality or in phantasy (see Chapter 4). 16 INTERNAL OBJECTS REVISITED It is clear that if the presence of the object is a condition for a state of well-being in the self, then loss of the object signifies the loss of an aspect of the self, of a state of the self. One might say that for the representation of every love object there is a part of the self representation which is complementary to it, that is, the part which reflects the relationship to the object, and which constitutes the link between self and object.