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“internalization of hegemonic structures and ideology”“Information technology has collapsed time and space so that we now suffer the mass-mediated experience of living in and through one crisis after another as if it were right here, right now—no matter where in the world it occurs. This steady diet of violence creates a traumatogenic culture that at any moment might puncture our defensive efforts to maintain what Winnicott (1960) called a sense of going-on-being.

Sociologist Zygmund Bauman (2006) described “liquid fears” to capture how our terrors move seamlessly from one potential dread to another, including, as I mentioned earlier, economic dislocation, authoritarian politics, terrorist fundamentalism, weapons of mass destruction, and ecological disaster. Twenty-four-hour “you are there” access to their devastation via television and social media continuously fuels our sense of being threatened.

Hollander (2017) primarily used Gramsci’s work to integrate hegemony in psychoanalytic theories and practice. Ultimately, Hollander contended that psychoanalysis needed to show how power and sociopolitical conditions altered the psychological state of people (as both analysand and analyst). People’s psychological conditions were tied to their sociopolitical status. This was crucial to better developing psychoanalytic theories and treatment.

"This appeal to disavow the link between social forces and personal life reflects not only a defense against psychic overwhelm but the ethic of individualism as well that is at the heart of our social surround" (635)"My aim in this paper is to challenge the tendency within psychoanalysis to separate the social and the individual, the public and the private, the clinical and the political" (636)"prevailing psychoanalytic theories overly focus on the family in the etiology of psychic conflict and its affective and defensive dynamics at the expense of the historical and sociopolitical specific

Subjectivation“The process that creates the subject is called subjectivation. This term captures the paradox of its impact. While it enables individuals to acquire a coherent self-image that covers over the original state of decenteredness characteristic of early life, it also creates subjects who uncritically identify with the social order’s repressive and constraining asymmetrical power relations and the ideologies that rationalize them (Althusser, 1984; Guralnik & Simeon, 2010).