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Traditionally, projective identification is believed to be part of normal, healthy development, as well as part of pathological development, and for contemporary Kleinians, a means of communication. According to Waska, projective identification is a form of adaptation, communication, defense, and creative expression with which the analyst and patient struggle to make meaning and sense out of.
Projective identification is a central concept of the psychoanalytic psychology developed by Melanie Klein and her school (Klein 1946). It refers both to the mental activity sustaining a complex identification as an unconscious state of the patient's mind, and also as above, to a psychological interaction between the individual in that state and the figure implicated in the identification. In.
The Kleinian concept of projective identification is often invoked to explain non-verbal processes in the analytic situation and other close relationships and in this paper I examine some of the clinical material that led Bion to revise Klein’s original formulation. Approaching the concept from a Winnicottian perspective, I suggest that the process is less fundamental to infant life than is.
Projective identification does not exist where there is no interac-tion between projector and recipient. A 12-year-old inpatient, who as an infant had been violently intruded upon psychologically and physically, highlights this aspect of projective identification. The pa-tient said and did almost nothing on the ward but made her presence powerfully felt by perpetually jostling and bump-ing.
Projective identification from this point of view is actually a more primitive mechanism than “projec-tion”; during “projection”, the negative content of the inner world is spewed onto someone else. In projective identification however, there is the aim of to control the behaviors of counterpart (Klein 1952). As it can be seen, Klein’s views depend on the events within the infant’s.
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Projective identification has become a popular concept with clinical social workers in part because it can serve as a bridge between the intrapsychic and the interpersonal. This paper argues, however, that it also has roots in an outmoded scientistic conception of the world. Narrative, a tradition which also has roots in Freud's work, is proposed as offering explanatory advantages in that it.