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In this paper I ask what an investigation of the Budapest model of supervision may add to our psychoanalytic imagination. The Budapest model confronts us with a number of crucial questions for contemporary psychoanalysis, including the question of envisioning ways of working on the countertransference of the analyst. I discuss the lack of memory that surrounds the Budapest model, and I read it in relation to the unsettling issues it stirs up, including those of authority, horizontality, and the ethics of psychoanalysis. In the Budapest model, supervision can be seen as a form of "double dreaming" or of "dreaming up of a dream". In particular, in drawing on the writings of Sándor Ferenczi and Michael Balint, I point to some principles behind the Budapest model and to the epistemic, technical, and ethical implications of their ideas. I also work toward a Ferenczian "translation" of the idea of "parallel process".

The paper discusses some philosophical, ethical and political-philosophical implications of Ferenczi's Clinical Diary, with special regard to the concepts of freedom and authority. These topics are already present in Ferenczi's early writings that explicitly deal with social and political issues, the central concept of which is "individual socialism". The paper also discusses (and publishes in Appendix) two short manuscripts by Ferenczi, written probably in 1920, which attempts to parallel psychoanalysis with Marxism, and with liberal socialism, respectively. It is shown that in 1932, the last year of his life, Ferenczi avoids using political and ideological concepts directly in his Diary, but, in the spirit of his earlier writings, he proposes a balance between "ruthless capitalism and fanciful egalitarianism". Finally, the significance of Utopia in Ferenczi's thinking is discussed.

In this paper the author discusses two points regarding Ferenczi's views of psychoanalysis. The first concerns the fact that analysts, like their patients, "come from afar" (a concept of Borgogno, 2011). The second, closely linked to the first, has to do with Ferenczi's belief that psychoanalytical knowledge is not intellectual but visceral, seeing that if analysts are to truly understand their patients they must first "take on" their suffering in such a way as to "become the patient." The author follows Ferenczi's progression along these two points through his whole oeuvre, from his first psychoanalytical writings to the Clinical Diary (1932a) of the last year of his life.

The transference/countertransference (third space) analysis is considered to be central in the therapeutic effectiveness of the analytic process. Less emphasis has been placed on the actual experiences of analyst and analysand in the conflictual reenactment of third space experience and its resolution. This paper recounts the shared experience of a patient who was silent throughout most of the analysis, and my reaction, in fantasy and enactment, to this disturbing experience-both for him and for myself. I argue that it is the affective re-experiencing of past repressed trauma in the analytic space that has a therapeutic impact, leading to growth in the patient and also the therapist. I contrast Freud's emphasis on insight, making the unconscious conscious, with Ferenczi's suggestion that the therapeutic impact lies in the repetition of past traumatic experience in the analysis but with the possibility of a different outcome with a more benign object, leading to symbolic representation of repressed trauma. Re-experiencing and symbolization, in the third space, of past traumatic experience can be an exit point from the endless repetition of trauma in internal and external object relations, leading to a new beginning in the patient's life. Immersed in the experience of deadness in the analysis, which had become a dead womb, the struggle to remain alive and thinking led to a rupture out of the dead womb, like the Caesura of birth, into aliveness and the ability to mentalize what had previously remained unmentalized.

The analytic method builds on honesty, specifically in the moment-to-moment events of the micro-process. Ferenczi was a researcher who experimented with the limits (including the limits of honesty) of the method to its extremes. Honesty is a moral virtue, and from that perspective all events and phenomena of the moment have an ethical aspect. Self-analysis-a prerequisite and an important component of the analytic stance-puts on trial the analyst's capacity and willingness to be honest. This paper examines these ethical aspects in the micro-process and the unavoidable dilemmas connected with it. The important settings where self-analysis is used are: being in analysis, conducting analysis and in supervision. The limits of honesty in these settings are also discussed. Recently, case discussion groups have been playing an increasingly important role in analytic conferences and also in training. The risks and limits of honesty in case discussion groups deserve to be studied.

Ferenczi's practice and therapeutic ethics as exemplified in the Clinical Diary reveal a profound sensitivity to the questions of authority and freedom. This paper will engage with the ways in which these questions have been taken up elsewhere and have become central to post-war extensions of the psychoanalytic field, such as group analysis. A particular comparison will be made with group analytic notions of leadership and horizontal ways of relating, that is, how to be alongside one another. It will be suggested that the translatability of Ferenczi for our time reveals the adaptability of psychoanalysis to different and changing socio-political contexts.

This paper explores the concepts of tact and empathy in the context of the Freud-Ferenczi correspondence around Ferenczi's "The Elasticity of Psycho-Analytic Technique" paper. It goes on to explore the problems that they encounter in the neighborhood of reconciling science and subjectivity, in relation to the work on personal knowledge of the Hungarian philosopher Michael Polanyi and concludes with some implications for psychoanalytic training.

On September 29, 2012, the Freud Museum in London celebrated the establishment of the Ferenczi Archives at Maresfield Gardens, Freud's last home. Judith Dupont, the literary representative of Sándor Ferenczi, donated the collection of hundreds of invaluable manuscripts to the newly established Ferenczi Archives on the sole condition that they will be accessible to anyone interested in the life and work of Ferenczi and other analysts related to the Budapest School. Here she gives a brief account of the long journey of the Ferenczi papers that now reside at Maresfield Gardens.

This article arises from the need to "present" (that is, to read again in a "present and actual" light) the paper, "Why Analysts Need Their Patients' Transferences" by Charles Rycroft (which first appeared in 1993 and is re-published in this Special Issue), and is therefore strictly connected to the ideas the latter contains. The authors, on the one hand, outline the stages of the journey that took Rycroft to elaborate the concept of "ablation of the parental images", and on the other, retrace his personal "analytic genealogy" and discover a "missing forefather", Sándor Ferenczi, who has represented for a long time a direct "missing link" in the history of psychoanalysis.

This paper explores relations between human conundrums and psychoanalytic technique and theory through the relationship between Freud and Ferenczi. Rather than vilify (or lionize) either figure, the paper seeks to see into their struggles and conflicts, and to draw from correspondence and writings a portrait of a relationship. The paper describes not two dusty figures drawn from the closet of history but rather two live, flawed, and struggling human beings whose rational ideas about what they were doing could never keep step with their emotions. There is therefore much to be learned from their relationship: about transference and countertransference, about boundaries and friendship, about rivalry and despair, and about shame.

Michael and Enid Balint began running seminars for GPs (family physicians) in London in the late 1950s. Balint groups were soon started in other countries leading to the formation of the International Balint Federation. This paper describes the activities of the Federation and surveys the health and strength of the Balint movement in different parts of the world. While formal Balint training seems unlikely to become part of the official curriculum in more than a few countries, Balint's ideas will continue to be influential.

This paper examines Balint and Lacan's views about regression and symbolism, language, and transference. The author points out their similarities, their differences, and then proposes a synthesis through his approach of history, genealogy, trauma, and crisis. Freud's notions of masochism, of fixation (innate or phylogenetic) may thus be renewed, leading to the analyst's capacity to cope with deep regression and borderline (Balint) psychosis and perversion (Lacan) or to psychosomatics, including epilepsy.

This paper pays tribute to Michael Balint's psychoanalytic contributions, thus far neglected in the United States. To assess the current relevance of some of Balint's pioneering ideas, the paper highlights some of Balint's core concepts. These gain in importance and enduring relevance when viewed from the perspective of Heinz Kohut's psychoanalytic self psychology. The "basic fault" and the unsurpassed depth and subtlety of Balint's description of the archaic transferences are examples of what are of lasting value in his work.