introduction xxix
Second, projective identification is the fundamental means by which
these patients clutch the feelings, minds, and very personalities of
those who work with them. Projective identification (Bion, 1962/1984,
1967/1984, 1970/1984; Joseph, 1989; Klein, 1946, 1955; Meltzer, 1992;
Money-Kyrle, 1956; Ogden, 1982; Pick, 1985; Rosenfeld, 1987; Segal,
1986; Sodre, 2015; Spillius, 1988a, 1988b; Spillius & O’Shaughnessy,
2011; Steiner, 1993) consists of (1) an omnipotent, unconscious evacua-
tive phantasy that it is possible to sever (split off) from the personality
any function (perception, thinking, feeling) or content (specific feelings,
thoughts or memories)—whether negatively or positively evaluated—
which arouses intolerable anxiety or pain and to deposit it into another
person; and often (2) a real interpersonal impact which induces the
recipient(s) to experience something like the evacuated aspects of the
projector. It is a desperate defence of a beleaguered mind which can
operate at one extreme to enhance phantasies of control over others
and to eliminate any sense of separation or difference in order to deny
dependence: in effect, there may be no “patients” who acknowledge
a need for care in the settings described in this book (Gordon, 2004).
This psychic surgery and transplant operation infuses every aspect of
the organisation and its members. On the other hand, projective iden-
tification is a potential and fundamental means of communication;
for if the recipient(s) of projective identifications can attend to their
emotional experiences and thoughts they might garner clues to the
ways in which the projector has contributed to the interaction and to
the motives involved.
Finally, following from the preceding point, the concept of contain-
ment (Bion, 1959, 1962, 1970) or mentalization (Bateman & Fonagy, 2004) of the transplanted/evoked mental functions and contents by the recipient(s) is a sine qua non of effective individual and coherent
multidisciplinary team intervention. Containing involves recognising, staying with and thinking about the possible sources and meanings of evoked feelings. Consequently, countertransference becomes a crucial focus of clinical work (Gordon & Kirtchuk, 2008). The terrifying revolu-
tions of the dance to oblivion described by Platonov is an apt metaphor for the inevitable failures to contain the ubiquitous enactments and dramatisations of attacks on others and on the patients’ own minds (“lack of insight”, “negative symptoms”) which characterise clinical work on the edge (Gordon, Harding, Miller, & Xenitides, 2005). Furthermore, it describes the constant recycling of projective identifications as staff members in turn dump the intolerable states evacuated into them into