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Quote by Tom Wooldridge

“If mental health has been associated with the ongoing development of resilient and adaptive coping through early positive attachment experiences, psychopathology later in life has been associated with disturbances in attachment, characterized by deficits in coping with novelty and stress (Schore, 2001). For those who go on to develop eating disorders, there have often been pathological failures in early maternal responsivity, as well as maternal impingements. Bruch (1973), one of the first psychoanalysts to theorize about and treat eating disorders, noted that often. these patients have what she calls an interoceptive problem - difficulty distinguishing between inside and outside and between self and other - as the result of having their mothers' needs imposed upon them throughout development. As a result, the potential, or transitional space, never achieved as a space between two people, becomes an embodied, or "in-myself' space (Boris, 1984).”

Quote by Tom Wooldridge

Book:Psychoanalytic Treatment of Eating Disorders
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Psychoanalytic Treatment of Eating Disorders

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Tom Wooldridge

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“Moreover, the body is the projection screen for deadly objects stemming from primary, traumatic links with caretakers, compulsory binges and food rejection may amount to an angry response aimed at denying and attacking the body. Additionally. dysfunctional eating behaviors are often attempts to regulate extremely painful emotions, especially those that may influence an individual's narcissistic balance. This condition is shared with different forms of psychic distress, whereby an object or a behavior plays the role of regulating the "'outer" emotions in response to a lack of adequate internal resources to contend with traumatic stressors. From this perspective, EDs can be conceptualized as dysfunctional strategies of affect regulation that are connected to an impaired capability to recognize, metabolize, and mentalize affects (Lunn & Poulsen, 2012).”

MindBodySufferingEmotionAnorexiaEating DisorderBulimiaPsychopathology
Book:Psychoanalytic Treatment of Eating Disorders
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“Siamo pien3 di frasi fatte sulle emozioni. La paura che attanaglia. L'odio che acceca. La gelosia che arma la mano. La nostalgia che assale a tradimento. Pensare ai moti d'animo come realtà astratte ci fornisce un ottimo alibi per non sentirci responsabili dei nostri stessi sentimenti. Se essi si trovano da qualche parte là fuori, quando ci investono noi non ne abbiamo colpa, sono simili a eventi atmosferici e le loro conseguenze sfuggono al nostro controllo. Ma è falso. La paura non esiste senza qualcosa da temere e qualcuno che la tema. L'odio non aleggia sopra di noi come una nube nera pronta a pioverci addosso: per vederlo, occorre qualcuno che lo provi. La nostalgia non si dà senza qualcosa che ti manca e senza il tuo ricordo a misurarne l'assenza. L'idea che l'amore sia il frutto del capriccio invisibile di un Cupido cieco è un'immagine fatalista e immatura: esclude che amare sia una scelta, perché descrive l'essere umano come una creatura travolta da una forza misteriosa contro cui non può niente.”

EmotionEmotionsFeeling
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“People make mistakes. As often as not, the mistakes aren't deliberate or personal. If you want to, you can let go of any feelings of resentment, of regret, of anger. You could let all these things get you down, fizzle away internally like some emotional acid making you ill and resentful and stuck. Try instead to let them go, embrace them as character forming and in general as positive rather than negative. There is no going back, only forwards. Make it a motto for life - keep moving forwards.”

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Book:The Rules of Life: A personal code for living a better, happier, more successful kind of life
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“I will content myself with observing that a religion which shrinks from intellectual inquiry and takes refuge in emotional affirmation can at best only be a weak and lopsided religion. For it does what Christianity has always been accused of doing; it treats the intellect, the reason, as something to be feared and distrusted; as if this, too, were not the gift of God. Not, indeed, that it would have the astronomers stop astronomizing or the biologists biologizing; it has nothing of the Tennessee spirit. On the contrary, it has much to say in praise of the scientist, and much in condemnation of a (quite imaginary) attitude of antipathy towards it on the part of the orthodox. But it blasphemes our divine gift of reason by treating it has if it had no say at all in the affairs of the soul; as if it were a mere hewer of wood and drawer of water to provide for our material needs. It is not allowed to enter into the discussion of religion, on the ground that religion is something too holy for it.”

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Book:Caliban in Grub Street 1930 [Leather Bound]
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