Abstract: . . .  Heraclitus: „panta rhei „(„eve- rything is in flux“). Boundaries are there to be overcome. Religion and spirituality are means of opening the self toward the inner realm or the realm beyond. Psychotherapy, too, is given a similar significance, since it can overcome inner boundaries, or, with the assistance of a „transpersonal psychotherapy,“ also overcome boundaries to the beyond. The only dimension of time which is recognized is the moment, the present, the here and now. Everything of duration is deplorable, and the most ter- rible punishment imaginable is boredom. Another form of positing the ego through the dissolution of boundaries is the staging of illusionary and fictive reali- ties, in which time and place, finiteness, distress and suffering, . . .
. . .  I-am-me oriented persons themselves assume responsibility for their strong and weak egos, their personal ideals, and the accepted norms as well as discontinue utilizing the responsibility of the therapist, the social worker, or educator and exercising control over these. The last word belongs to Erich Fromm: „Productiveness is man's ability to use his powers and to realize the potentialities inherent in him .“ (E. Fromm, Man for Him- self , p. 84) Copyright © 2006 by Dr. Rainer Funk, Ursrainer Ring 24, D-72076 Tübingen Tel. 07071-600004, Fax -600049; E-Mail: frommfunk[at-symbol] aol.com Translated from German by Dr. Jo Van Vliet, Tübingen  . . .
. . .  senseless, and would probably even lead to a reinforcement of this mindset. What productiveness means concretely depends on the type of nonproductiveness preponderant in a society. What, then, do productiveness and strengthening of the productive orienta- tion mean for the social character orientation that is I-am-me directed and becom- ing all the more dominant? My reflections on psychodynamics and on the psy- choanalysis of the I-am-me orientation suggest the following summary. The general goal is always to counter the I-am-me orientation assisted by „made“ ability with an experience of the ego assisted by human ability and to recognize and gradually reduce the dependency on „made“ ability. This does not require the rejection of „fabricated“ or „made“ . . .
. . .  the person from whom the aggression proceeds, a strong denial of his or her own aggression is observable as well as a heightened interest in how the person identified with the aggression deals with the aggression projected onto him or her: whether he or she can direct it, or tries to conceal it, or even re- acts to it in a devastating manner (by discontinuing the client's therapy), or whether he or she can interpret it. If the therapist affords the projection a „psychic space,“ he or she gives the client the opportunity to observe how he or she deals with that aspect of the self generally experienced as extremely threatening—whether he or she fears it in the same way, or whether he or she can exorcise it. If the therapist is successful in doing . . .
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