The following questions, answers, and comments about Classical Adlerian philosophy, theory, and practice have been excerpted from discussion forums, newsgroups, and e-mail correspondence. The text has been edited minimally for clarity and readability. All of this material is protected by copyright and may not be reproduced without the expressed consent of Dr. Stein at htstein@att.net.
| 39. Repetition Compulsion | 40. Mass Psychology | 42. Step-Families |
Question from Forum: Would you please address the theory of Repetition Compulsion as it is understood using an Adlerian perspective?Dr. Stein: The Adlerian view of a symptom is mainly focused on the purpose that it serves the individual. If two people perform a similar repetition compulsion, each may give it different meaning, and use it for a somewhat different, specific end (mentally, emotionally, or behaviorally). However, the common denominator may be an avoidance of some external demand or expectation.
In "Obssession as a Means for the Enhancement of Self- esteem,"(1913) Adler states:
"In a general way I might claim that in every compulsion-neurotic there inheres the function of withdrawing from external compulsion, so that he may obey only his own compulsion. In other words, the compulsion-neurotic struggles so definitely against the will of another and against every foreign influence, that, in his fight against these, he comes to the point of positing his own will as sacred and irresistible."In "New Principles for the Practice of Individual Psychology,"(1913) he comments:
"Thus the neurosis and the psyche represent an attempt to free oneself from all the constraints of the community by establishing a counter-compulsion. This latter is so constituted that it effectively faces the peculiar nature of the surroundings and their demands. Both of these convincing inferences can be drawn from the manner in which this counter-compulsion manifests itself and from the neuroses selected...... The counter-compulsion takes on the nature of a revolt, gathers its material either from favorable affective experiences or from observations. It permits thoughts and affects to become preoccupied either with the above-mentioned stirrings or with unimportant details, as long as they at least serve the purpose of directing the eye and the attention of the patient away from his life-problems. In this manner, depending upon the needs of the situation, he prepares anxiety-and compulsion-situations, sleeplessness, swooning, perversions, hallucinations, slightly pathological affects, neurasthenic and hypochondriacal complexes and psychotic pictures of his actual condition, all of which are to serve him as excuses."
Lydia Sicher, in The Collected Works of Lydia Sicher: An Adlerian Perspective, writes:
"No two people have the same compulsion, even if they feel compelled to perform the same ritual. Nothing is so intimate a property of a person as his outlook on life. This makes the problem 'individual' so fascinating and intriguing because there is no formula for the understanding the one from knowing the other. Only the world as a whole can serve as a starting point for the unravelling of a neurotic personality."I recall a case where a very disturbed young man would line up the contents of his pockets on the floor, in various patterns, before he would talk to the therapist. He did this to minimize the influence of the other person.
Question from Forum: I'm actually writing about a French historian, Jean-Baptiste Duroselle who seems to be influenced by Alfred Adler. Duroselle contends that even a people, for instance the French people during the French Revolution 1789, aspires to exert power on the condition it is frustrated. I do not believe that this historical hypothesis stems originally from Adler's theories. In my opinion Duroselle transformed Adler's idea so that it fits into his personal theory of International Relations. But looking for confirmation by a specialist I ask the following Question from the Forum: does Adler imply that a whole people - and not only individual beings - being frustrated by social or economic circumstances may try to impose its will on other peoples ?Dr. Stein: When many people seem to be moving in a similar direction, and act in a similar manner, it is possible that they each have a similar style of life or goal that responds in parallel fashion to common circumstances. Political, philosophical, and religious movements, often mobilized by charismatic, articulate leaders, provide groups of people with the opportunities and reinforcements, on a large scale, for what they had already been doing on a small scale (since childhood). Alice Miller, in For Your Own Good, offers a compelling illumination of this dynamic.
In "Mass Psychology," (International Journal of Individual Psychology, 1937, Volume 3,) Alfred Adler discusses the interplay between mass movements and the style of life of individuals within those movements. He makes reference to: implict agreements about "the meaning of life;" individuals responding to econominc and political conditions according to their "previously acquired style of life;" adults pampered in childhood often seeking leaders to assume all responsibility; and the three hundred year history of witch-burning as a mass effort to force women into a subordinate position.
Adler also offers opinions about significant personalities in the French Revolution, in "Danton, Marat, Robespierre: a Character Study," Arbeiter-Zeitung (Vienna, 1923). Regarding Marat, Adler wrote: "His guiding thought was the victory of the poor over the wealthy and powerful. He found common cause with anyone who complained about suppression, injustice, abuses of the rights of others, as well as with anyone who testified against those who betrayed the people. His boundless hatred of the rulers and exploiters knew no limits."
Another reference may be helpful to you. In "Salvaging Mankind by Psychology" (IZIP, volume 3), Adler wrote about how individuals and groups attempt to erase their sense of inferiority, and about mass movements utilizing destructive means to gain release from situations that are felt to be intolerable. Oliver Brachfield, in Inferiority Feelings in the Individual and the Group, may have addressed similar issues.
It is important to note that, in his later writings, Adler de-emphasized the motivational significance of inferiority feelings, and focused instead on the primacy of the striving for significance.
Question from Forum: I am aware that Adler did not touch on relationships between established families joined by marriage. Specifically, the relationship between step-parent and step-child. Would you be able to apply Adler's theories to conflicts within the "new" family? For example, the step-father will insult anyone to make it clear that he is in control. He feels a need to assert his power over everyone.Dr. Stein: Adlerian principles for resolving conflict and eliciting cooperation between any family members, can simply be extended to step-parents and step-children. Parental dominance and depreciation are usually rooted in personal insecurities and mistaken ideas of authority and superiority. It is often difficult to convince parents or step-parents to change their dysfunctional parenting style as long as it relieves their own feelings of inferiority. If a therapist can empathically gain their confidence, they might be willing to examine the real consequences of their style, and then explore the potential benefits of a more democratic style.
Adler emphasized a child's preparation for dealing with new, difficult situations. Generally, a pampered, neglected, or abused child will have, and make difficulties, when a family situation changes and step-parents are introduced. However, a cooperative child may be able to deal with a new, even less favorable situation, more successfully. Look at The Education of Children, by Alfred Adler, Chapter 9, "New Situations as a Test of Preparation," and Our Children in a Changing World, by Erwin Wexberg (may be hard to find).
Two other books that might be helpful to read are:Children: The Challenge by Rudolf Dreikurs and Vicki Soltz, and Your Inner Child of the Past, by Hugh Misseldine. The first deals with the principles of Adlerian child guidance, the second (not explicitly Adlerian) explores the short and long-term consequences of dysfunctional parenting.
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