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Sayfanın 10.25, 6 Haziran 2020 tarihindeki hâli

Serbest çağrışım, danışanın, terapi amacını, uygunluğunu ve bağlantısını düşünmeden, aklına gelen düşünceleri, imgeleri ve düşünümleri, paylaşarak terapiste veri sağlayan ve terapi için taban oluşturan, temelde bilinçaltı çağrışımlarla yürüyen bir psikanalitik yöntemdir. Serbest çağrışım yöntemi Sigmund Freud tarafından hamisi ve meslektaşı Josef Breuer'in hipnoz tekniğinden esinlenilerek oluşturulmuştur.

Freud'un tanımına göre "Serbest çağrışımın önemi, hastaların analistin fikirlerini taklit etmesinden ziyade kendileri adına konuşmasını sağlamaktır; başkasının önerilerini papağan gibi tekrarlamak yerine kendi malzemeleri üzerinde kendileri çalışırlar."^[1]

Kökenleri

Freud, tekniğini hipnoza bir alternatif olarak geliştirmiştir, çünkü ona göre hipnozda yanılma payı daha fazlaydı ve hastalar bilinçlerini geri kazanır kazanmaz önemli anıları yeniden hatırlıyabiliyor ve anlayabiliyordu. Ancak Freud, subjenin hatırlama çabasına rağmen en acılı anılarına karşı direnç gösterdiğini hissediyordu. Sonunda bazı şeylerin tamamen baskılanarak kuşatıldığı ve bilinçaltının dünyasına hapsedildiği görüşünde olmaya başladı. Yeni teknik, düşünce akışının durdurulmasına karşı çıkan ilk hastalarından "Frau Elisabeth"le deneyiminin teşvikiyle ortaya çıkmıştı, ki Freud'un resmi biyografı Ernest Jones, bu durumu "hastanın hekimin işini ileriye taşıdığı sayısız örnekten biri" olarak tanımlamıştır.^[2]

"'Serbest çağrışım' yönteminin keşfinin kesin bir tarihi olamaz... 1892 ve 1895 arasında çok kademeli bir şekilde gelişti, düzenli bir şekilde başlangıcında yanında olan -hipnoz, telkin, baskı ve sorgulama gibi- yardımcılarından arındırıldı ve saflaştırıldı".^[3]

Subsequently, in The Interpretation of Dreams, Freud cites as a precursor of free association a letter from Schiller, the letter maintaining that, "where there is a creative mind, Reason - so it seems to me - relaxes its watch upon the gates, and the ideas rush in pell-mell".^[4] Freud would later also mention as a possible influence an essay by Ludwig Börne, suggesting that to foster creativity you "write down, without any falsification or hypocrisy, everything that comes into your head".^[5]

Other potential influences in the development of this technique include Husserl's version of epoche^[6] and the work of Sir Francis Galton. It has been argued that Galton is the progenitor of free association, and that Freud adopted the technique from Galton's reports published in the journal Brain, of which Freud was a subscriber.^[7] Free association also shares some features with the idea of stream of consciousness, employed by writers such as Virginia Woolf and Marcel Proust: "all stream-of-consciousness fiction is greatly dependent on the principles of free association".^[8]

Freud called free association "this fundamental technical rule of analysis... We instruct the patient to put himself into a state of quiet, unreflecting self-observation, and to report to us whatever internal observations he is able to make" - taking care not to "exclude any of them, whether on the ground that it is too disagreeable or too indiscreet to say, or that it is too unimportant or irrelevant, or that it is nonsensical and need not be said".^[9]

The psychoanalyst James Strachey (1887-1967) considered free association as 'the first instrument for the scientific examination of the human mind'.^[10]

Characteristics

In free association, psychoanalytic patients are invited to relate whatever comes into their minds during the analytic session, and not to censor their thoughts. This technique is intended to help the patient learn more about what he or she thinks and feels, in an atmosphere of non-judgmental curiosity and acceptance. Psychoanalysis assumes that people are often conflicted between their need to learn about themselves, and their (conscious or unconscious) fears of and defenses against change and self-exposure. The method of free association has no linear or preplanned agenda, but works by intuitive leaps and linkages which may lead to new personal insights and meanings: 'the logic of association is a form of unconscious thinking'.^[11]

When used in this spirit, free association is a technique in which neither therapist nor patient knows in advance exactly where the conversation will lead, but it tends to lead to material that matters very much to the patient. 'In spite of the seeming confusion and lack of connection...meanings and connections begin to appear out of the disordered skein of thoughts...some central themes'.^[12]

The goal of free association is not to unearth specific answers or memories, but to instigate a journey of co-discovery which can enhance the patient's integration of thought, feeling, agency, and selfhood.

Free association is contrasted with Freud's "Fundamental Rule" of psychoanalysis. Whereas free association is one of many techniques (along with dream interpretation and analysis of parapraxis), the fundamental rule is a pledge undertaken by the client.^[13] Freud^[14] used the following analogy to describe free association to his clients: "Act as though, for instance, you were a traveler sitting next to the window of a railway carriage and describing to someone inside the carriage the changing views which you see outside." The fundamental rule is something the client agrees to at the beginning of analysis, and it is an underlying oath that is intended to continue throughout analysis: the client must promise to be honest in every respect. The pledge to the fundamental rule was articulated by Freud: "Finally, never forget that you have promised to be absolutely honest, and never leave anything out because, for some reason or other, it is unpleasant to tell it."^[15]

Freudian approach

Freud's eventual practice of psychoanalysis focused not so much on the recall of these memories as on the internal mental conflicts which kept them buried deep within the mind. However, the technique of free association still plays a role today in therapeutic practice and in the study of the mind.

The use of free association was intended to help discover notions that a patient had developed, initially, at an unconscious level, including:

Transference - unwittingly transferring feelings about one person to become applied to another person;
Projection - projecting internal feelings or motives, instead ascribing them to other things or people;
Resistance - holding a mental block against remembering or accepting some events or ideas.

The mental conflicts were analyzed from the viewpoint that the patients, initially, did not understand how such feelings were occurring at a subconscious level, hidden inside their minds. 'It is free association within language that is the key to representing the prohibited and forbidden desire...to access unconscious affective memory'.^[16]

Further developments

Jung

Jung and his Zurich colleagues 'devised some ingenious association tests which confirmed Freud's conclusions about the way in which emotional factors may interfere with recollection':^[17] they were published in 1906. As Freud himself put it, 'in this manner Bleuler and Jung built the first bridge from experimental psychology to psychoanalysis'.^[18]

Ferenczi

Freud, at least initially, saw free association as a relatively accessible method for patients. Ferenczi disagreed, with the famous aphorism: 'The patient is not cured by free-associating, he is cured when he can free-associate'.^[19]

Lacan

Lacan took up the point. 'Free association is really a labour - so much so that some have gone so far as to say that it requires an apprenticeship, even to the point of seeing in such an apprenticeship its true formative value'.^[20]

20th Century

By the late twentieth century, 'analysts today don't expect the free-association process to take hold until well into the analysis; in fact, some regard the appearance of true free association as a signal to terminate the analysis'.^[21]

As time went on, other psychologists created tests that exemplified Freud's idea of free association including Rorschach's Inkblot Test and The Thematic Apperception Test (TAT) by Christina Morgan and Henry of Harvard University.^[22] Although Rorschach's test has been met with significant criticism over the years, the TAT is still used today, especially with children.

A 2016 empirical study focused on "Free Associations Mirroring Self- and World-Related Concepts" showed that personal associations are mutually inter-related and that the concepts of self and world are internally connected via direct and mediated dependences, which reflects the structuring of perception and understanding of self and world in people's minds.^[23]

Criticism

As object relations theory came to place more emphasis on the patient/analyst relationship, and less on the reconstruction of the past, so too did the criticism emerge that Freud never quite freed himself from some use of pressure. For example, 'he still advocated the "fundamental rule" of free association...[which] could have the effect of bullying the patient, as if to say: "If you do not associate freely - we have ways of making you"'.^[24]

A further problem may be that, 'through overproduction, the freedom it offers sometimes becomes a form of resistance to any form of interpretation'.^[25]

Coda

Adam Phillips suggests that 'the radical nature of Freud's project is clear if one imagines what it would be like to live in a world in which everyone was able - had the capacity - to free-associate, to say whatever came into their mind at any given moment...like a collage'.^[26]

Ayrıca bakınız

Kaynakça

^ Pamela Thurschwell, Sigmund Freud (2009) p. 24
^ Ernest Jones, The Life and Works of Sigmund Freud (Penguin 1964) p. 216
^ Ernest Jones, The Life and Works of Sigmund Freud (Penguin 1964) p. 214
^ Quoted in Janet Malcolm, Psychoanalysis: The Impossible Profession (London 1988) p. 17
^ Quoted in Jones, p. 219
^ Peter Koestenbaum, Introductory essay to The Paris Lectures by Husserl, 1998
^ Eysenck, Hans (1991). Decline and Fall of the Freudian Empire. Penguin Books Ltd., p. 23–24.
^ Robert Hughes, Stream of Consciousness in the Modern Novel (1954) p. 48
^ Sigmund Freud, Introductory Lectures on Psycho-Analysis (PFL 1) p. 328
^ James Strachey, "Sigmund Freud", in Sigmund Freud, On Sexuality (PFL 7) p. 20
^ Christopher Bollas, The Evocative Object World (2008) p. 21
^ Eric Berne, A Layman's Guide to Psychiatry and Psychoanalysis (1976) p. 269
^ Thompson, M. Guy (1994). The Ethic of Honesty: The Fundamental Rule of Psychoanalysis. ISBN 90-420-1118-1.
^ Freud, Sigmund (1913). On the beginning of treatment. s. 135.
^ Freud, Sigmund (1913). On the beginning of treatment.
^ Jan Campbell, Psychoanalysis and the Time of Life (2006) p. 58
^ Jones, p. 326
^ Freud, Introductory Lectures p. 139
^ Quoted in Adam Phillips, On Flirtation (London 1994) p. 67
^ Jacques Lacan, Écrits: A Selection (London 1997) p. 41
^ Janet Malcolm, p. 17, 2011
^ Kaplan, Robert; Saccuzzo, Dennis (2009). Psychological Testing (8th bas.). Wadsworth, Cenage Learning. ss. 386, 400. Geçersiz |url-erişimi=limited (yardım)
^ Kuška M, Trnka R, Kuběna AA, Růžička J (2016). "Free Associations Mirroring Self- and World-Related Concepts: Implications for Personal Construct Theory, Psycholinguistics and Philosophical Psychology". Frontiers in Psychology (English). 7: 981. doi:10.3389/fpsyg.2016.00981. PMC 4928535 $2. PMID 27445940. KB1 bakım: Tanımlanamayan dil (link)
^ Patrick Casement, Further Learning from the Patient (London 1990) p. 160
^ "Alain de Mijolla, "Free Association"". Enotes.com. 1908-02-26. Erişim tarihi: 2013-07-25.
^ Adam Phillips, On Flirtation (London 1994) p. 67

Dış Bağlantılar

Serbest çağrışım örneği. (İngilizce)

Şablon:Psikolojide Yaklaşımlar

[1] Pamela Thurschwell, Sigmund Freud (2009) p. 24

[2] Ernest Jones, The Life and Works of Sigmund Freud (Penguin 1964) p. 216

[3] Ernest Jones, The Life and Works of Sigmund Freud (Penguin 1964) p. 214

[4] Quoted in Janet Malcolm, Psychoanalysis: The Impossible Profession (London 1988) p. 17

[5] Quoted in Jones, p. 219

[6] Peter Koestenbaum, Introductory essay to The Paris Lectures by Husserl, 1998

[7] Eysenck, Hans (1991). Decline and Fall of the Freudian Empire. Penguin Books Ltd., p. 23–24.

[8] Robert Hughes, Stream of Consciousness in the Modern Novel (1954) p. 48

[9] Sigmund Freud, Introductory Lectures on Psycho-Analysis (PFL 1) p. 328

[10] James Strachey, "Sigmund Freud", in Sigmund Freud, On Sexuality (PFL 7) p. 20

[11] Christopher Bollas, The Evocative Object World (2008) p. 21

[12] Eric Berne, A Layman's Guide to Psychiatry and Psychoanalysis (1976) p. 269

[13] Thompson, M. Guy (1994). The Ethic of Honesty: The Fundamental Rule of Psychoanalysis. ISBN 90-420-1118-1.

[14] Freud, Sigmund (1913). On the beginning of treatment. s. 135.

[15] Freud, Sigmund (1913). On the beginning of treatment.

[16] Jan Campbell, Psychoanalysis and the Time of Life (2006) p. 58

[17] Jones, p. 326

[18] Freud, Introductory Lectures p. 139

[19] Quoted in Adam Phillips, On Flirtation (London 1994) p. 67

[20] Jacques Lacan, Écrits: A Selection (London 1997) p. 41

[21] Janet Malcolm, p. 17, 2011

[22] Kaplan, Robert; Saccuzzo, Dennis (2009). Psychological Testing (8th bas.). Wadsworth, Cenage Learning. ss. 386, 400. Geçersiz |url-erişimi=limited (yardım)

[23] Kuška M, Trnka R, Kuběna AA, Růžička J (2016). "Free Associations Mirroring Self- and World-Related Concepts: Implications for Personal Construct Theory, Psycholinguistics and Philosophical Psychology". Frontiers in Psychology (English). 7: 981. doi:10.3389/fpsyg.2016.00981. PMC 4928535 $2. PMID 27445940. KB1 bakım: Tanımlanamayan dil (link)

[24] Patrick Casement, Further Learning from the Patient (London 1990) p. 160

[25] "Alain de Mijolla, "Free Association"". Enotes.com. 1908-02-26. Erişim tarihi: 2013-07-25.

[26] Adam Phillips, On Flirtation (London 1994) p. 67

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@@ 1. satır: / 1. satır: @@
+{{çalışma}}
-'''Serbest çağrışım''', danışanın, terapi amacını, uygunluğunu ve bağlantısını düşünmeden, aklına gelen düşünceleri, imgeleri ve düşünümleri, paylaşarak terapiste veri sağlayan ve [[terapi]] için taban oluşturan, temelde [[bilinçaltı]] çağrışımlarla yürüyen bir [[Psikanaliz|psikanalitik]] metoddur. Serbest çağrışım yöntemi [[Sigmund Freud]] tarafından hamisi ve meslektaşı [[Josef Breuer]]'in [[hipnoz]] tekniğinden esinlenilere oluşturulmuştur.
+[[Dosya:Sigmund Freud, by Max Halberstadt (cropped).jpg|küçükresim|Serbest çağrışım yöntemini keşfeden [[Sigmund Freud]]]]
+'''Serbest çağrışım''', danışanın, terapi amacını, uygunluğunu ve bağlantısını düşünmeden, aklına gelen düşünceleri, imgeleri ve düşünümleri, paylaşarak terapiste veri sağlayan ve [[terapi]] için taban oluşturan, temelde [[bilinçaltı]] çağrışımlarla yürüyen bir [[Psikanaliz|psikanalitik]] yöntemdir. Serbest çağrışım yöntemi [[Sigmund Freud]] tarafından hamisi ve meslektaşı [[Josef Breuer]]'in [[hipnoz]] tekniğinden esinlenilerek oluşturulmuştur.
 Freud'un tanımına göre "Serbest çağrışımın önemi, hastaların analistin fikirlerini taklit etmesinden ziyade kendileri adına konuşmasını sağlamaktır; başkasının önerilerini papağan gibi tekrarlamak yerine kendi malzemeleri üzerinde kendileri çalışırlar."<ref>Pamela Thurschwell, ''Sigmund Freud'' (2009) p. 24</ref>
+==Kökenleri==
+Freud, tekniğini hipnoza bir alternatif olarak geliştirmiştir, çünkü ona göre hipnozda yanılma payı daha fazlaydı ve hastalar [[bilinç]]lerini geri kazanır kazanmaz önemli anıları yeniden hatırlıyabiliyor ve anlayabiliyordu. Ancak Freud, subjenin hatırlama çabasına rağmen en acılı [[anı]]larına karşı direnç gösterdiğini hissediyordu. Sonunda bazı şeylerin tamamen baskılanarak kuşatıldığı ve bilinçaltının dünyasına hapsedildiği görüşünde olmaya başladı. Yeni teknik, düşünce akışının durdurulmasına karşı çıkan ilk hastalarından "Frau Elisabeth"le deneyiminin teşvikiyle ortaya çıkmıştı, ki Freud'un resmi biyografı [[Ernest Jones]], bu durumu "hastanın hekimin işini ileriye taşıdığı sayısız örnekten biri" olarak tanımlamıştır.<ref>Ernest Jones, ''The Life and Works of Sigmund Freud'' (Penguin 1964) p. 216</ref>
+"'Serbest çağrışım' yönteminin keşfinin kesin bir tarihi olamaz... 1892 ve 1895 arasında çok kademeli bir şekilde gelişti, düzenli bir şekilde başlangıcında yanında olan -hipnoz, telkin, baskı ve sorgulama gibi- yardımcılarından arındırıldı ve saflaştırıldı".<ref>Ernest Jones, ''The Life and Works of Sigmund Freud'' (Penguin 1964) p. 214</ref>
+Subsequently, in ''[[The Interpretation of Dreams]]'', Freud cites as a precursor of free association a letter from [[Schiller]], the letter maintaining that, "where there is a creative mind, Reason - so it seems to me - relaxes its watch upon the gates, and the ideas rush in pell-mell".<ref>Quoted in Janet Malcolm, ''Psychoanalysis: The Impossible Profession'' (London 1988) p. 17</ref> Freud would later also mention as a possible influence an essay by [[Ludwig Börne]], suggesting that to foster creativity you "write down, without any falsification or hypocrisy, everything that comes into your head".<ref>Quoted in Jones, p. 219</ref>
+Other potential influences in the development of this technique include [[Husserl]]'s version of [[epoche]]<ref>Peter Koestenbaum, Introductory essay to ''The Paris Lectures'' by Husserl, 1998</ref> and the work of [[Sir Francis Galton]]. It has been argued that Galton is the progenitor of free association, and that Freud adopted the technique from Galton's reports published in the journal [[Brain (journal)|''Brain'']], of which Freud was a subscriber.<ref>Eysenck, Hans (1991). ''Decline and Fall of the Freudian Empire''. Penguin Books Ltd., p. 23–24.</ref> Free association also shares some features with the idea of [[Stream of consciousness (psychology)|stream of consciousness]], employed by writers such as [[Virginia Woolf]] and [[Marcel Proust]]: "all stream-of-consciousness fiction is greatly dependent on the principles of free association".<ref>Robert Hughes, ''Stream of Consciousness in the Modern Novel'' (1954) p. 48</ref>
+Freud called free association "this fundamental technical rule of analysis... We instruct the patient to put himself into a state of quiet, unreflecting self-observation, and to report to us whatever internal observations he is able to make" - taking care not to "exclude any of them, whether on the ground that it is too ''disagreeable'' or too ''indiscreet'' to say, or that it is too ''unimportant'' or ''irrelevant'', or that it is ''nonsensical'' and need not be said".<ref>Sigmund Freud, ''Introductory Lectures on Psycho-Analysis'' (PFL 1) p. 328</ref>
+The psychoanalyst [[James Strachey]] (1887-1967) considered free association as 'the first instrument for the scientific examination of the human mind'.<ref>James Strachey, "Sigmund Freud", in Sigmund Freud, ''On Sexuality'' (PFL 7) p. 20</ref>
+==Characteristics==
+In free association, psychoanalytic patients are invited to relate whatever comes into their minds during the analytic session, and not to censor their thoughts. This technique is intended to help the patient learn more about what he or she thinks and feels, in an atmosphere of non-judgmental [[curiosity]] and acceptance. Psychoanalysis assumes that people are often conflicted between their need to learn about themselves, and their (conscious or unconscious) fears of and defenses against change and self-exposure. The method of ''free association'' has no linear or preplanned agenda, but works by intuitive leaps and linkages which may lead to new personal insights and meanings: 'the logic of association is a form of unconscious thinking'.<ref>Christopher Bollas, ''The Evocative Object World'' (2008) p. 21</ref>
+When used in this spirit, free association is a technique in which neither therapist nor patient knows in advance exactly where the conversation will lead, but it tends to lead to material that matters very much to the patient. 'In spite of the seeming confusion and lack of connection...meanings and connections begin to appear out of the disordered skein of thoughts...some central themes'.<ref>Eric Berne, ''A Layman's Guide to Psychiatry and Psychoanalysis'' (1976) p. 269</ref>
+The goal of free association is not to unearth specific answers or memories, but to instigate a journey of co-discovery which can enhance the patient's integration of thought, feeling, agency, and selfhood.
+Free association is contrasted with Freud's "Fundamental Rule" of psychoanalysis. Whereas free association is one of many techniques (along with [[dream interpretation]] and analysis of [[parapraxis]]), the fundamental rule is a pledge undertaken by the client.<ref>{{cite book|last=Thompson|first=M. Guy|title=The Ethic of Honesty: The Fundamental Rule of Psychoanalysis|year=1994|isbn=90-420-1118-1}}</ref> Freud<ref>{{cite book|last=Freud|first=Sigmund|title=On the beginning of treatment|year=1913|page=135}}</ref>  used the following analogy to describe free association to his clients: "Act as though, for instance, you were a traveler sitting next to the window of a railway carriage and describing to someone inside the carriage the changing views which you see outside." The fundamental rule is something the client agrees to at the beginning of analysis, and it is an underlying oath that is intended to continue throughout analysis: the client must promise to be honest in every respect. The pledge to the fundamental rule was articulated by Freud: "Finally, never forget that you have promised to be absolutely honest, and never leave anything out because, for some reason or other, it is unpleasant to tell it."<ref>{{cite book|last=Freud|first=Sigmund|title=On the beginning of treatment|year=1913}}</ref>
+==Freudian approach==
+Freud's eventual practice of [[psychoanalysis]] focused not so much on the recall of these memories as on the internal mental conflicts which kept them buried deep within the mind. However, the technique of free association still plays a role today in therapeutic practice and in the study of the mind.
+The use of free association was intended to help discover notions that a patient had developed, initially, at an [[Unconscious mind|unconscious]] level, including:
+* ''[[Transference]]'' - unwittingly transferring feelings about one person to become applied to another person;
+* ''[[Psychological projection|Projection]]'' - projecting internal feelings or motives, instead ascribing them to other things or people;
+* ''[[Resistance (psychology)|Resistance]]'' - holding a mental block against remembering or accepting some events or ideas.
+The mental conflicts were analyzed from the viewpoint that the patients, initially, did not understand how such feelings were occurring at a subconscious level, hidden inside their minds. 'It is free association within language that is the key to representing the prohibited and forbidden desire...to access unconscious affective memory'.<ref>Jan Campbell, ''Psychoanalysis and the Time of Life'' (2006) p. 58</ref>
+==Further developments==
+=== Jung ===
+[[Carl Jung|Jung]] and his Zurich colleagues 'devised some ingenious association tests which confirmed Freud's conclusions about the way in which emotional factors may interfere with recollection':<ref>Jones, p. 326</ref> they were published in 1906. As Freud himself put it, 'in this manner [[Eugen Bleuler|Bleuler]] and Jung built the first bridge from experimental psychology to psychoanalysis'.<ref>Freud, ''Introductory Lectures'' p. 139</ref>
+=== Ferenczi ===
+Freud, at least initially, saw free association as a relatively accessible method for patients. [[Sándor Ferenczi|Ferenczi]] disagreed, with the famous aphorism: 'The patient is not cured by free-associating, he is cured when he can free-associate'.<ref>Quoted in Adam Phillips, ''On Flirtation'' (London 1994) p. 67</ref>
+=== Lacan ===
+[[Jacques Lacan|Lacan]] took up the point. 'Free association is really a labour - so much so that some have gone so far as to say that it requires an apprenticeship, even to the point of seeing in such an apprenticeship its true formative value'.<ref>Jacques Lacan, ''Écrits: A Selection'' (London 1997) p. 41</ref>
+=== 20th Century ===
+By the late twentieth century, 'analysts today don't expect the free-association process to take hold until well into the analysis; in fact, some regard the appearance of true free association as a signal to terminate the analysis'.<ref>Janet Malcolm, p. 17, 2011</ref>
+As time went on, other psychologists created tests that exemplified Freud's idea of free association including [[Rorschach test|Rorschach's Inkblot Test]] and [[Thematic Apperception Test|The Thematic Apperception Test]] (TAT) by Christina Morgan and Henry of Harvard University.<ref>{{cite book|last1=Kaplan|first1=Robert|last2=Saccuzzo|first2=Dennis|title=Psychological Testing|year=2009|url=https://archive.org/details/psychologicaltes00kapl_750|url-access=limited|publisher=Wadsworth, Cenage Learning|pages=[https://archive.org/details/psychologicaltes00kapl_750/page/n414 386], 400|edition=8th}}</ref> Although Rorschach's test has been met with significant criticism over the years, the TAT is still used today, especially with children.
+A 2016 empirical study focused on "Free Associations Mirroring Self- and World-Related Concepts" showed that personal associations are mutually inter-related and that the concepts of self and world are internally connected via direct and mediated dependences, which reflects the structuring of perception and understanding of self and world in people's minds.<ref>{{cite journal|vauthors=Kuška M, Trnka R, Kuběna AA, Růžička J|date=2016|title=Free Associations Mirroring Self- and World-Related Concepts: Implications for Personal Construct Theory, Psycholinguistics and Philosophical Psychology|url= |journal=Frontiers in Psychology|language=English|volume=7|pages=981|doi=10.3389/fpsyg.2016.00981|pmc=4928535|pmid=27445940}}</ref>
+==Criticism==
+As [[object relations theory]] came to place more emphasis on the patient/analyst relationship, and less on the reconstruction of the past, so too did the criticism emerge that Freud never quite freed himself from some use of pressure. For example, 'he still advocated the "fundamental rule" of free association...[which] could have the effect of bullying the patient, as if to say: "If you do not associate freely - we have ways of making you"'.<ref>Patrick Casement, ''Further Learning from the Patient'' (London 1990) p. 160</ref>
+A further problem may be that, 'through overproduction, the freedom it offers sometimes becomes a form of resistance to any form of interpretation'.<ref>{{cite web|url=http://www.enotes.com/psychoanalysis-encyclopedia/free-association |title=Alain de Mijolla, "Free Association" |publisher=Enotes.com |date=1908-02-26 |accessdate=2013-07-25}}</ref>
+==Coda==
+[[Adam Phillips (psychologist)|Adam Phillips]] suggests that 'the radical nature of Freud's project is clear if one imagines what it would be like to live in a world in which everyone was able - had the capacity - to free-associate, to say whatever came into their mind at any given moment...like a collage'.<ref>Adam Phillips, ''On Flirtation'' (London 1994) p. 67</ref>
+== Ayrıca bakınız ==
+*[[Bilinç akışı (anlatım yöntemi)]]
+*[[İç monolog]]
 ==Kaynakça==
@@ 8. satır: / 76. satır: @@
 ==Dış Bağlantılar==
 *[http://www.jwz.org/gruntle/associate.html Serbest çağrışım örneği.] (İngilizce)
+{{Psikolojide Yaklaşımlar}}
+[[Kategori:Psikanaliz]]