Social Energy a Revolutionary Concept of Therapy

Béla Buda, M. D.

psychiatrist

(Budapest, Hungary

e-mail: ;

Postal address: POB 434. Budapest, H-1537)

Social Energy – A Revolutionary Concept of Therapy and Its New Interpretations and Evidences

15th World Congress of the World Association for Dynamic Psychiatry

15-18. May, 2007. St. Petersburg

What is New in Psychiatry and Psychotherapy?

Creative Dimensions in Modern Treatment

Sozialenergie – Ein revolutionäres Konzept der Therapie und seine neue Interpretationen und Beweise

15 Weltkongress der Welgesellschaft für Dynamische Psychiatrie

15-18. Mai, 2007. Sankt Peterburg

Was ist Neues in Psychiatrie und Psychotherapie?

Kreative Dimensionen in der modernen Behandlung

Summary

The paper outlines a view that the School of Dynamic Psychiatry of Günter Ammon rests on some conceptual cornerstones and one of them is the theory of social energy. It is a typical concept in this therapy system, since it is heuristic, innovative and integrating but at the same time casts in general terms and works with many implications and unexplained contents. A significant development of the school could be expected by expanding the ideas of social energy in a more detailed way. In order to initiate this process the paper looks back to the evolution of Freud’s theories of psychic energy, and the shift towards a social view of energetic and economic principle by Ammon, via the emergence of the ideas of narcissism, self and identity in the post-Freudian psychoanalysis. Ammon’s system is build upon group dynamics and group processes. Only group forces can foster arrested ego growth and identity development in severely impaired patients, because creation of healthy ego and identity structures need inputs of social energy. A quick overview is given of Ammon techniques and theories where social energy plays a crucial role, and recent articles coming from the Dynamic Psychiatric school to illustrate the depths of the daily therapy practices which are suitable for explanations in terms of the social energy principle.

Keywords: psychic energy, social energy, Ammon’s theories, self, identity

Günter Ammon created a new school of psychoanalysis and psychotherapy and left behind an impressive life work, not only in form of publications but also in a system of training, outpatient services and clinical practice. Looking at bulk of his books and articles and taking into account his long working activity his oeuvre seems to be full and completed. He enriched every part of his scientific field, he contributed to important theoretical issues as well as to therapeutic methodology. Nevertheless, this large intellectual heritage needs further scrutiny and reinterpretation, because it has many unexplored implications and condensed contents. Ammon was not a theorist. He was first of all therapist. His science he called “science of therapy” (Behandlungswissenschaft) and he valued concepts and theories as much as they were useful for the patients. Therefore he did not elaborated his theories in a classical scientific way, he did not strive for a complete overview of literature and for a thorough conceptual analysis, although his writings have many citations. He did not produce his publications for a scientific audience, but he wrote for therapists, his pupils in training, even for his patients who in process recovery had taken an active role in his clinic and in his milieu therapy projects or in some seminaries.

This situation can be illustrated on the example of one of his pivotal theoretical concepts, social energy.

This notion signifies a sort of epistemological turn in Ammon’s thinking. This is the cornerstone of his therapy system, but at the same time a symbol of his interpersonal, group dynamic orientation in the psychoanalytic theory. Both the therapy system and the reorientation in theory served the understanding and the treatment of the severely ill (called by him sufferers of archaic ego-disturbances) for him.

Ammon went beyond neuroses and disorders of “discontents of civilisation” (to paraphrase Freud’s famous book title), the preferred territory of indications for classical psychoanalysis, and aimed psychotics, borderline patients, psychosomatic diseases, addictions. This is why he insisted to name his school as school of dynamic psychiatry.

The dynamic moment is closely connected with the energy metaphor coined by Freud. As Rapaport called, the dynamic principle (Rapaport, 1960) was important for Freud to include quantity, strength in conceptualising drives and their conflicts, but also think about transformations of these drives, about the “fate” of them during the developmental process (quoting again a well-known Freudian publication title). The dynamic principle was important for Freud to speculate about psychic structures. Without presupposing structures continuity and order in behaviour and experience can not be explained. Structures were seen by Freud dynamic, i.e. using energies, like social structures need capital in order to function and to grow, and the main task of developmental psychology is to follow, how these structures develop, deteriorate or change.

Dynamics and structure are basic concepts also for Ammon, but he shifted from an intrapersonal to a social focus. Social energy is highlighted in Ammon’s thinking to carry out this shift.

Dynamics and structure are very important metaphors, their elaboration would need a monograph, but perhaps it is helpful if we take a short look at the evolution of the dynamic principle and the energy analogy in Freud’s theories.

1. History of the Idea of Psychic Energy in Psychoanalysis
·  the energy metaphor at Freud in the beginning – tension release, sublimation, the economy model of instinctual forces
·  later views of Freud – investments, the origin of ego’s energies, the concept of narcissism
·  the theory of object relations – transference from the point of view psychic energy -- developmental aspects
·  the issue of structure – the structural metaphor

This table shows the evolving aspects of the use of the energy concept. Firstly Freud attributed different sources of drive energy for his supposed structural elements (ego, id) but later he thought always in terms of sexual energy, i.e. libido (leaving now his later attempt to introduce death instinct out of consideration). Libido is “invested” in psychic structures, relationship patterns function as structures, at least in terms of their libidinal content. “Investment” hints at an other side of the dynamic view, to the so-called “economy” (or economic) metaphor. The issue of narcissism was stressed by Freud later becoming crucial for ego psychology.

At the late Freud and especially at his pupils like Hartmann, Federn, Fenichel and others structures was related mainly to the ego. Structures were meant as ways of perceiving, organising and using experiences in order to function in the world.

2. The Social Approach in the Analytical Understanding of the Energy Dimension
·  the shift in focus of theory and of therapy towards the ego -- a hidden “cognitive turn”
·  the emotional needs of child development – Spitz, the Harlow experiments – “the nature of love”
·  Kohut and his emphasis on empathy and mirroring
·  attachment theory and its consequences
·  self theory and identity – creation and development of the person in relations and social processes

This table is going over to the post-Freudian theory development in psychoanalysis. Even this process was led by challenges of therapy, since old models of tension release, insight, working through, etc. Did not explain and could not guide theory. Transference implied dynamic thinking and structures were imagined as stable mechanisms of knowledge about reality and of control over inner conflicts and wishes. Self was conceptualised as a historically evolved system of such structures.

The words of this table are familiar from Ammon’s writings, he had closely followed this theoretical lines and thought us a lot about them, thus it is not necessary to quote the relevant literature here, the titles are regarded as classics in the school dynamic psychiatry, too. Kohut’s influence along these lines is still remarkable (Karterud, Monsen, 1999, 2005), he influenced also Ammon.

Ammon grew out from these theoretical contexts. His contribution was a sort of synthesis. He integrated all these developments into his system (he rejected only the idea of a death instinct and did not accept the methodological conservatism and pessimism in the classical analysis) but expanded his horizons by working with therapy groups and taking group dynamics seriously.

3. Group Analysis – the Emergence of Group and Community Treatment
·  shift from working through to social actions – living learning – insight and change through communicative behaviour and emotional experiences
·  social reality in therapy – experiencing rules and boundaries – the therapeutic community
·  Ammon – early innovations – new understanding of group dynamics, large group, milieu therapy
·  The therapeutic challenge of the borderline syndrome and psychosis to Ammon’s theoretical work – the problem of the essence of therapy

This table shows the appearance of the group dynamic approach in general and at Ammon. Again we know well, how much he was open to extend also the group concept, for example he resonated early to the large group technique which included organisational reality into therapeutic world, or he saw family as a centre for primary group, and thereby he introduced group dynamics also into family socialisation process in order to understand the genesis of archaic ego disturbances (Ammon, 1973, 1980, Ammon, 1979a). Ammon also investigated basic human capacities, such as aggression or creativity from a group dynamic point of view (Ammon, 1970, 1974).

Historically Ammon was motivated to theoretical innovations as well as to deploy new treatment methods by the challenges of the borderline syndrome, which he had encountered in increasing amount in his and his pupils’ practice (Ammon, 1988a). The problems of narcissism and identity were consequently followed by him along his effort to deal with impaired personality structures, as it can be seen from his yearly lectures at the DAP and WADP congresses (Ammon, 1988b).

4. Social Energy – the Evolution of a Concept
·  the emergence of social factors in Ammon’s theories – the Laios complex, the role of primary group in child development, the psychoanalytic kindergarten, living communities, social participation of patients, chains of (group) therapy modalities
·  the role of interactions and group relations – an implicit use of social energy view
·  formulation of social energy as a core concept – a late theoretical synthesis and elaboration for explaining therapy processes and effects, with special regard to archaic ego disorders
·  the growing role of identity in the expanding holistic and multidimensional horizon of Dynamic Psychiatry

The sentences mentioned in this table hint at Ammon’s theoretical and methodological innovations and sources of experiences which had influenced and stimulated him later to turn towards social interaction. The idea of social energy was born as well as a new approach to therapeutic structure development and correction, which was called the socioenergetic principle or principle of social energy (Griepenstroh, von Wallenberg Pachaly, in: Ammon, 1979b), which is similar to Freud’s psychic energy, but is essentially different from it, since energy is conceived not being inherent in the person, but coming from outside, from the significant and meaningful interaction partners.

The idea of social energy acted as a revelation for all those who were followers of Ammon, because its synthetic force struck everybody immediately and its many implications became clear. Social inputs were conceived as narcissistic nurturance, but mainly as activating identity processes. Identity work is going on in exchange influences in groups and in social transactions.

5. Excerpt from Definitions of Ammon Concerning Identity
·  “Identity as a dynamic process evolving on the border between the individual and the group, identity as interpersonal space, and identity as provoking change in other persons.
·  The dimensions of identity as an economic principle, i.e. psychic energy as social energy and thus the dynamic nucleus of ego-structural development.”
(Ammon: Identität – ein Geschehen an der Grenze von Raum und Zeit. Zum Prinzip Sozialenergie.
[Vortrag, 1981. XIII. Internat. Symp. der DAP, München]
in Günter Ammon: Vorträge 1969-1988. 1988.Pinel Verlag, München, p. 276.)

This is expressed in short definitions given by Ammon.

6. Ammon about Social Energy
·  “Social Energy is energy which causes the ego-structure to grow. This ego-structure is be understood as social energy which manifested itself as the result of group-dynamic contacts, processes and conflicts. The essential feature of these group-dynamical relations is taking the other person seriously, both in terms of approval and criticism. Social energy is the motivational factor of the developmental process of any individual. Identity is the sum-total of the social energy which one has received up to now, both in a quantitative and in a qualitative respect. Social energy fulfils a transmitting function between the here and now of group processes and the effects on the ego structure of a given person.”
(Ammon: Identität – ein Geschehen an der Grenze von Raum und Zeit. Zum Prinzip Sozialenergie.
[Vortrag, 1981. XIII. Internat. Symp. der DAP, München]
in Günter Ammon: Vorträge 1969-1988. 1988. Pinel Verlag, München, pp. 276-7.)

A more detailed definition deals again with identity, i.e. social energy is viewed in the framework of identity.

7. Ammon – Social Energy versus Psychopathology
·  “The concept of a social-energetic circle also helps to understand the vicious circle of pathological development, the inevitability for psychically ill people to have destructive and deficitary group experiences, and it helps to realise the starting-point of social energetically constructive group-dynamics as a therapeutic means. In therapy, existential border situations are essential for the patient, for such situations his identity can grow. The identity of a person is shaped by every meaningful contact; therefore identity is to be conceived of as the ever-changing, holistic result of a chain of meaningful contacts border situations.”
(Ammon: Identität – ein Geschehen an der Grenze von Raum und Zeit. Zum Prinzip Sozialenergie.
[Vortrag, 1981. XIII. Internat. Symp. der DAP, München]
in Günter Ammon: Vorträge 1969-1988. 1988. Pinel Verlag, München, p. 277.)

This is the most important element in the social energy concept, because in therapy not

the disease, the psychopathology has to be evaluated, but the restitutive, reconstructive processes have to be supported and this can be realised along social energy dimensions.

8. Ammon – Further Important Thoughts
·  “A lack of social energy arises when all attention, interest and meaningful contact is denied whether consciously or unconsciously. Bodily contact is also of extreme importance of social energy. People who have never been caressed and have never experienced bodily contact have not received social energy in a large sector of themselves which reaches deep within their personality. The deficient dynamics of social energy are expressed in a lack of interest and a lack of attention in the case of formal supervision.”
(Ammon: Identität – ein Geschehen an der Grenze von Raum und Zeit. Zum Prinzip Sozialenergie.
[Vortrag, 1981. XIII. Internat. Symp. der DAP, München]
in Günter Ammon: Vorträge 1969-1988. 1988. Pinel Verlag, München, p. 293.)

These excerpts point out to the nature of social energy in human contacts, but these thoughts lead to the so-called human-structural development of Ammon’s view of man, of his psychological anthropology (in the sense of Gadamer, who postulated an anthropology in every ontological field of human sciences). As we know, he integrated biological processes and dimensions of spirituality into his later theoretical system.