The International Journal of

Int J Psychoanal (2011) 92:15011515

doi: 10.1111/j.1745-8315.2011.00456.x

Limitations to the capacity to love

Otto F. Kernberg
New York Presbyterian Hospital, 21 Bloomingdale Road, White Plains, New
York 10605, USA [email protected]
(Final version accepted 18 January 2011)

This paper is a meditation on the potential and problems of establishing and maintaining loving and passionate relationships, drawn from a lifetime of struggling
with these issues in the course of doing analysis. It describes interferences with the
capacity for mature sexual love as reflecting various psychopathological conditions. These limitations include a variety of psychological restrictions determined
most frequently by masochistic, narcissistic and paranoid personality features.
Clinical case material illustrates both mature and disturbed capability for love
relations.
Key words: ego ideal, love relations, marital conflicts, masochism, narcissism, object
relations, oedipal structure, triangulation

Limitations to the capacity to love

What I have attempted in this paper is to spell out the manifestations of
passionate love that we usually take for granted and leave to poets to
describe in detail. It is a meditation on the potential and problems of
establishing and maintaining loving and passionate relationships, drawn
from a lifetime of struggling with these issues in the course of doing
analysis. The methodology followed in this paper is to describe the capacities involved in love relations on the basis of their noticeable absence
under various pathological conditions, and to use psychoanalytic observations of their interference or absence to construct a composite frame of
the corresponding assumed mature functions. Such a structural frame
should facilitate an early diagnosis of the main features of pathology of
love relations in individual cases. Clinical vignettes will suggest characterological features that compromise the corresponding functions. I am
aware of the risk that what follows may be misunderstood as a prescriptive set of characteristics of normality. It is not. It is intended only to
be a set of dimensions, a theoretical frame with the diagnostic potential
to highlight, by contrast, major areas of difficulty or pathology in the
capacity to love. This exploration is also a complement to earlier work
analyzing the psychodynamic preconditions underlying the capacity for
sexual love (Kernberg, 1995).
Because the large majority of cases I have been able to analyze have been
heterosexual patients, I limit my discussion to the dynamics of heterosexual
love: clearly, a parallel study of homosexual love relations remains to be
done.
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350 Main Street, Malden, MA 02148, USA on behalf of the Institute of Psychoanalysis

O. F. Kernberg

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Falling in love
Obviously, in the state of falling in love, we expect to see a degree of idealization of the other person, an enchantment with the partners physical,
sexual and personality features, an interest in and respect for the other persons value systems, and an intense longing for sexual intimacy, emotional
closeness, and for a meeting of the minds regarding joint ways to experience
the world and relate to it (Chasseguet-Smirgel, 1973). It is a passionate
experience. This is in sharp contrast to narcissistic patients typical market
analysis of the pros and cons of potential partners attributes, to masochistic patients anxious idealization of their love object with the phantasy that
rejection would mean a major devaluation of themselves, and to paranoid
patients fearful attention to not being treated badly or being cheated. The
lack of the capacity to fall in love is a characteristic symptom of severely
narcissistic personalities; the incapacity to fall in love is an important diagnostic marker.
Necessarily, the initial idealization of falling in love will shift into the
awareness of some shortcomings in the other and in the relationship, of new
aspects of their interaction that have to be incorporated into the image of
the other, both good and bad. The accumulation of gratifying experiences,
intense moments of life together that enrich the relationship in the sexual,
emotional, and value systems realms, while fostering a deep feeling of gratitude for love received and responded to, generates a sense of personal value
and emotional wealth derived from the relationship, and leads to the transforming of falling in love into being in love, that is, a stable love relation
(Dicks, 1967). The nature of the idealization of the love object shifts
throughout time. Again, narcissistic patients, given their difficulties in
establishing object relations in depth, often evince a tendency to repeatedly
evolving, transient falling in love or infatuations. They have great difficulty
in maintaining a stable love relation. The unconscious envy of the sexual
partner, defended against by a process of relentless devaluation is a dominant dynamic of these cases (Kernberg, 2004).

Interest in the life project of the other

Here, a central aspect of the capacity to love will emerge, one that may
require time to become fully evident, namely, an ongoing curiosity and
interest in the life of the beloved person, in his her emotional experience,
personal history, ideals and aspirations as an unending source of stimulation
and growth of ones own life experience. The interest in the life and
emotional development and growth of the person one loves is a source of
personal enrichment, and adds a dimension of depth regarding joint exploration of intellectual interests, the relation to nature, art, and human
conflicts, and further deepens love and gratitude for what the couple shares.
It implies the capacity for a mature object relationship in depth. In a deeper
sense, a process of identification with the beloved person takes place, an
identification with the interests and values of the other, that become part of
ones own aspirations and commitments. This development differs sharply
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from narcissistic patients lack of interest in what strongly moves their

partner.
The absence of this psychological capability of curiosity and interest in
ones partner is one of the most dramatic consequences of narcissistic
pathology, with its tendency to take the other for granted, a boredom with
the subjective experience of the other, and the experience of the relationship
as more transactional than interpersonal, dominated as it is by concern
with who of the two is getting more from the other. And, of course, a submersion in the subjective experience of the other necessarily may become
distorted by excessive projective mechanisms characteristic of paranoid character traits, or by a predominantly aggressive infiltration of the relationship
related to the destructive pathology of envy, both conscious and unconscious, of narcissistic personalities.
All clinical cases mentioned in this paper were in psychoanalytic treatment
with the author, four sessions per week. One patient, suffering from a severe
narcissistic personality, fell in love in the third year of his analysis. He
admired the beauty, social grace and intellectual prominence of his girlfriend, and basked in the social import that his new relationship signified
among the members of his family and his friends. However, he showed practically no curiosity about her inner life, her reactions to experiences they
shared, and only perceived acutely whatever he considered positive or critical reactions she might have toward him. Gradually, as her impact on his
social life became more routine and the admiring acceptance of her and
its reflection on him by his social group diminished as a source of narcissistic gratification, he became bored with the relationship. More importantly,
her evident success in her professional life, her being admired and appreciated in her own right rather than simply reflecting his importance, became a
major source of his unconscious envy of her. Traveling abroad with her, he
found less and less to talk about with her, felt bored, and experienced her
presence as restrictive to his freedom. In addition, his awareness of her
enjoyment of life and of her very capacity to love him evoked intense envy
and secondary devaluation of her. Her enthusiastic reactions to people, art
and situations, made him feel uncomfortable and resentful. This case illustrates a defensive narcissistic devaluation as a defense against unconscious
envy as a major cause of the lack of curiosity, and of interest and enjoyment
in the mind and the life of the other. The very capacity to love and to enjoy
the love of the other is severely restricted under such circumstances.
To the contrary, the pleasure with the happiness of the other, resonating
with the fulfillment of the others hopes and dreams, personal and professional success, and profound gratification with the enjoyment of the other,
are mature expressions and sources of further growth of a love relation.

Basic trust
A second characteristic of the capacity for mature love is the presence of a
basic trust in the partners empathy with oneself and the goodwill of the
other. A corresponding capacity is the freedom to be open about oneself,
including about ones weaknesses, conflicts, and frailties, daring to express
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ones needs for help and understanding ones doubts in oneself at time of
crisis or regarding conflictual aspects of the self, with the implicit trust that
the other will understand, tolerate ones uncertainty and sense of frailty,
and that love will not be affected negatively by revealing ones vulnerabilities. At bottom, this capacity implies the internal security in depending on a
loving maternal introject, even when oedipal guilt complicates this deep
sense of a secure attachment. Without it, such basic trust remains frail.
The ability to be open and honest, must, of course, be reciprocal, so that
both parties may feel free to reveal themselves and thus challenge one
another to contribute to their growth as individuals and as a couple.
Honesty may become a major test of the love relation. Of particular
importance is the question of infidelity, always a major threat to the love
relation, indicating, as it does, a profound conflict in at least one of the
members of the couple. Honesty about involvement with a third party poses
a serious challenge to trust in the understanding, the tolerance, and the
capacity for an authentic forgiveness on the part of the other. To be able to
openly acknowledge behavior that hurts the other, accepting ones own
responsibility in an honest communication that trusts the others goodwill
(although one cannot be certain of the others understanding and forgiveness),
reflecting the commitment to honesty above the certainty of preservation of
the relationship, is an indication of such basic trust. It may become a major
test of the survival potential of a love relation.
A married woman in her late 30s, in analysis for several conversion symptoms and a chronic, neurotic depression, had established, in the course of
the treatment, a relationship with another man, thereby acting out negative
transference developments related to a seductive and rejecting father figure,
and in response to a chronic conflict with her narcissistic husband. His
initial idealization of her, and his later apparent indifference revived her
oedipal resentment toward father, powerfully activated in the transference as
well, leading to this acting out, and to an extended period of working
through this conflict through transference analysis. At one point, having
ended the extramarital relationship, she felt threatened by a third party who
might reveal that relationship to her husband. A period of obsessive rumination followed about whether or not to preventively confess this relationship
to the husband. She was afraid of his narcissistic reaction, his revengefully
walking out on her, but also, as a consequence of analytic work, she became
aware that infantile roots of her fears of being punished for forbidden sexual behavior, projected onto her husband, exacerbated her anxiety over the
past affair. Also, reaching the conclusion that in effect, in spite of his characterological limitations, her husband really did love her and that she
trusted him in this regard, she was able to assess more realistically his
capacity to overcome such a traumatic revelation and appreciate her honesty
and her wish to resolve the difficulties of their marriage. Finally, she decided
that he would be able to recognize her good will and commitment to their
relationship, and openly discussed her now past affair with him. It was an
anxious time for her and in her analysts countertransference. She was not
disappointed: her greater maturity, and her husbands capacity to work
through his narcissistic lesion and mourning process, significantly deepened
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the marital relationship. Obviously, many cases with similar difficulties end
in separation and divorce. Here, particularly the masochistic amplification
of the experience of betrayal by the partner or the narcissistic intolerance of
having been injured are important complicating features.

Capacity for authentic forgiveness

The reciprocal capacity, not only to ask for forgiveness, but to forgive the
behavior of the other, to be able to start again after serious conflicts and
temporary dominance of aggression over love in the relationship is a major
test of mature love. But such a capacity for trust has to be differentiated
from the denial of aggression and mistreatment on the part of the other, in
other words, from masochistic submission to an unrealistic view of the couples relationship, where trust is not in the other person, but in a fantasized
relationship that does not correspond to reality. This latter development
usually coincides with an incapacity to really enjoy the personality of the
other and to be truly interested in the others experience. It may be a masochistic submission to and idealization of an aggressive or abandoning
object that usually goes hand in hand with the absence of a realistic assessment in depth and with a remarkable lack of interest in the subjective
experience of such a partner. Trust in the other and openness about the self
imply the expectation of a mutuality of understanding that can survive conflicts. Such a trust would not, therefore, be compatible with a lack of
response at the same level from the other. Naturally, when the effort to
maintain the relationship by the other one is based not upon the search for
reconfirmation of intimacy, but upon opportunistic criteria regarding advantages of staying together, such neutrality is not expected. That, of course, is
a solution not infrequently adopted by couples in conflict but, by the same
token, it indicates the limitation of their relationship.
In this connection, in analytic treatment, there are usually many opportunities for observing a patients capacity to raise questions when feeling
misunderstood, hurt, mistreated by a partner, expressing his her unhappiness over the situation without attempting to induce guilt feelings in the
other, as another dimension of the capacity for mature love. Communicating
ones feelings of being hurt without blaming the other is a subtle but essential quality of open communication that reflects trust in the other person. I
need to tell you how I feel on the basis of what happened, because I trust
you are not wanting to hurt me, and you need to know that this is what I
felt reflects a very different attitude from Look what you did to me. A
chronic tendency to evoke guilt feelings in the other, a frequent manifestation of masochistic (or sado-masochistic) pathology, not only reflects efforts
to deflect the attacks of a persecutory superego onto the partner, but also
may serve as the expression of unconscious guilt over the possibility of a
happy marital relationship (Dicks, 1967). All this does not mean that there
is not a place for being enraged and letting the other know that one is
enraged with the other, but that, in a deep love relation, such a communication would occur in the context of the conviction that ones rage will not
affect the basic love of the couple, and that the other one knows it. In a
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deeper sense, the capacity to forgive reflects the achievement of the depressive position, the acknowledgement of ones own aggressive potential, and
the confidence in repairing a traumatized relationship.

Humility and gratitude

Mature love, in addition, it seems to me, always contains an element of
humility, of deeply felt gratitude for the existence of the other person, for
the love received, for the possibility of dependency on the other person, as
well as the acceptance of the uncertainty derived from potential future
developments in reality that may cause changes in the relationship that cannot be predicted, such as financial breakdowns, illness and death. Implicit
in mature love is an honest acceptance of ones essential need of the other
in order to achieve full enjoyment and security in life. And, yet, such humility has to be differentiated from a desperate clinging, from an unwillingness
to accept the reality of the end of love if it should occur, unwillingness to
accept the suffering of separation as a necessary, essential alternative
to maintaining a dependent relationship with somebody who is no longer
responding to ones love. Humility may be considered the counterpoint of
sexual passion, and should be congruent with a realistic self-regard.
A woman in her early 40s, who consulted because of chronic difficulties in
maintaining a love relationship, was consciously desirous of establishing a
marital relationship, but experienced her life as moving from one unhappy
relationship to the next. She presented a combination of markedly narcissistic and masochistic characterological patterns. She could only accept
successful and brilliant, good-looking men from her own cultural environment, and was easily attracted to what appeared severely narcissistic men
who were unwilling to establish a stable relationship with her on her terms.
If, however, men seemed genuinely interested in her, she would rapidly devalue them: how good could they be if they seemed to need her more than she
needed them? By the same token, men who seemed to be really mature and
nice, and without the attitude of being special or unique, would not be taken
seriously by her.
Her analysis revealed both intense unconscious envy and resentment of
men as representations of a powerful and corrupt father image, and unconscious guilt over the oedipal implications of all love relations. At the same
time, an unconscious search for an all-understanding and sheltering mother
figure the opposite of her own distant and aloof mother further complicated her insatiable demands of men with whom she was involved.
What I wish to highlight here was her deep sense that, without an ideal
man with whom, unconsciously, she could merge, life was truly intolerable.
She needed a love relation to feel complete, to avoid a sense of emptiness,
aloneness and lack of purpose in life. She was desperately clinging to
impossible men yet, on an enraged note of frustrated entitlement, ending relationships with men who loved her but expected some degree of reciprocity
from her. She would make endless demands and seemed unable to experience
a sense of gratitude for love received. She oscillated between a haughty grandiosity and a desperate sense of being abandoned. Her limitation to love was
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characterized by an incapacity to depend on a love object, to experience

gratitude for love received, a lack of humility in the sense described and, particularly, a remarkable lack of interest in the internal life of men with whom
she was involved. She was impressed by the prominence of one man with
whom she was involved in international artistic circles, but could not tolerate
his sharing with her the technical challenges of his actual work.
In the transference, these dynamics played themselves out in repetitive
cycles of alternating idealizing dependency, rageful frustration and contemptuous devaluation of the analyst. At times, I was moved by her description
of the loving attention to her wishes on the part of her lover, that, evidently, she had taken for granted: a painful countertransference experience.
Only very slowly could these mutually split-off states be integrated, with a
growing tolerance, on her part, of the ambivalence of her relationship to
me and the gradual elaboration of her unconscious relation with the corrupt, powerful father, and her regression to an ambivalent relation to an
absent mother.
At one point, she became able to both feel grateful for my not giving up
on her, and able to maintain an internal relation with me even under conditions of intense rage. Her newly achieved tolerance for acknowledgment of
her profound ambivalence permitted her to experience the interaction with
me more realistically, and to become anxiously aware of her difficulties in
evaluating our interactions. Now, for the first time, she became attentive to
mens realistic relation to her, rather than simply to search for reconfirmation of her grandiosity by means of their admiration. But she was still far
from the capacity to establish a stable love relationship.

A common ego ideal as a joint life project

To be dedicated to a love relationship as a life project that infiltrates the
tasks of every day is another major, perhaps the most essential aspect of a
love relationship the counterpart to the capacity for an ongoing, enlivening and exciting interest in the personality and the subjective experience of
the other. It is an expression of the joint ego ideal established by the couple
throughout time, the basis for ongoing work on the relationship, and for the
protection of its boundaries and of its survival under adversity (Kernberg,
1995).
The awareness and acceptance of the unavoidability of conflicts, of aggression and discrepancies in daily life arrangements, in sexual experiences and
expectations, in the relationship to children and family of origin, in ideology
and value systems, are part of what makes the life of a couple dangerous
yet exciting. Here, an ongoing assessment of ones own essential values as a
fundamental, indispensable part of ones personality that must be respected
by the other, and what the corresponding basic, essential values and requirements are of the other that have to be tolerated and respected and adjusted
to, is another task and condition of love. The commitment to a joint life
based on mature love facilitates the establishment of valuable and gratifying
compromise solutions where conflicts and competing agendas arise. This
involves the assessment of problems in self and the other that have to be
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acknowledged and dealt with honestly, with the underlying pleasure in the
capacity to achieve such an understanding, that strengthens the boundaries
of the couple in that context.
It may sound trivial to stress the importance of communicating to each
other love for each other as an ongoing communication, and it certainly
may become a routine, stereotypical behavior; however, as an expression
of an ongoing, always new pleasure in the daily encounter and
re-encounter, sharing with the other the very pleasure with the others
presence and love may be part of a consistent mutual communication of
life experience. It signals the ongoing awareness of the life project of the
couple. It is the counterpart of the capacity to tolerate temporary separations, not simply in terms of time or geographic distance, but in terms of
the unavoidable and necessary discontinuities of a relationship, that
confirms difference and individuality, independent experiences that may
later be joined, and the normal acting out of the ambivalence of all love
relations.
An obsessive man in analytic treatment complained about his wifes consistent expression of unhappiness with him because he never shared his
feelings with her. During one session, he pointed out to me that this was
similar to his mothers chronic complaining about his behavior, attempting
to make him feel guilty. He asked me: didnt he openly express his feelings
about his wife to me? I acknowledged that he expressed his feelings about
her openly to me, including, in recent times, his feelings of love for her .
So there seemed to be a strange discrepancy between the sessions and the
relation with his wife. At that point, he realized that being too open
about expressing his loving feeling to his wife made him feel uncomfortable
about his relationship with me now representing his jealous mother. It
was an unconscious aspect of his fear to reveal his loving dependency to
his wife. And would she believe that it was childish of him to love her so
much?
Sharing with each other the pleasures the other one gives in such
ordinary daily experiences as watching each other in social encounters,
observing spontaneous behavior of the other that has an endearing quality,
sharing, as a source of enjoyment, a peculiar, sometimes comical and
sometimes moving gesture and reaction, a sudden expression of pleasure
of the other, form strong bonds in the union of the couple. Love should
permit opening ones eyes to pleasure the other has experienced and has
helped us to discover; love implies sharing meanings we construct on an
ongoing basis of life experience and shifting life realities. It is the opposite
of a couple taking each other for granted. Frequently, oedipal guilt, not
daring to experience a better marital relation than the one a patients parent shared in reality or in the patients phantasy, may be the source of an
excessive constraint in mutual enjoyment. A frequent masochistic acting
out in long-standing couples is the accusatory statement by one partner:
He (she) should have remembered this anniversary been aware that
that statement hurt me know from experience what I want. Many
patients and not only patients have to learn that humans are not
telepathic.
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Mature dependency as opposed to power dynamics

Mature dependency has to be differentiated from masochistic submission
and is closely related to the ongoing sense of gratitude for love received,
love not taken for granted, love from the other acknowledged consistently
as a gift from destiny or heaven. Love of the other, fused with gratitude for
the love received, also implies a sense of responsibility for the other, for the
achievement of the life project and the happiness of the other as an essential
personal goal.
One important aspect of the experience of dependency on the other as a
component of mature love is the capacity to let oneself be taken care of by
the other without suffering from a sense of inferiority, shame or guilt, particularly under conditions of illness and fear-arousing experiences. In the
case of serious, life-threatening illness or crippling life situations, to be held
by the love of the other, not to lose the sense of being part of the couples
living experience, tolerance of ones own and the others frailties under such
conditions, the natural, loving commitment to take care of the other are
part of the experience of mature love (Balfour, 2009). Once again, profound
disturbances in this capacity are closely related to narcissistic conflicts, a
sense of humiliation or inferiority when a phantasied independent superiority is challenged, and, at bottom, the failure of a safe relation to a loving,
maternal introject.
The willingness to take over, or for the other to take over, helping the
other, stepping in for the other, is expressed, in less dramatic ways, in the
natural wish to share responsibilities, burdens and tasks, to actively want to
help the other as well as being able and willing to ask for help, with a sense
of fairness in the distribution of tasks and responsibilities. A sense of fair
distribution of tasks and responsibilities is the opposite to the concern over
power distribution and power relations under conditions when aggression
infiltrates the love relation and takes the form of the need to protect oneself
against real or fantasized aggression from the other. The concern with
power struggles as the supposedly unavoidable conflict between men and
women represents, I believe, a conventional rationalization of pathological
dominance of aggression in a couples relation, in contrast to the normal
ambivalence of all relationships that can be absorbed and utilized in the
positive functions of a love relation.
Psychoanalytic psychotherapy of couples frequently reveals mutual power
struggles as dominant themes of chronic marital conflicts. Psychodynamic
exploration of such conflicts typically shows dominance of projective mechanisms, both in the area of aggressive aspects of ambivalent object relations in
their daily interactions, and superego-derived mutual projection of infantile
demands and prohibitions. Conventional clichs regarding the misunderstandings and wars between the genders provide easy rationalizations of
power struggles (Person, 2006, 2007). Conflicts about who was right and who
was wrong, the search for culprits and the identification with sadistic parental images color these interactions. Naturally, a severely paranoid personality
structure maximizes the dominance of such mechanisms, but they reflect
deep-seated ambivalences, and they are a universal aspect of intimate love
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relations, as Henry Dicks (1967) first observed. Revengeful persecution of a

disappointing partner for years after the end of a relationship is a frequent
development in paranoid personalities.

The permanence of sexual passion

A frequent assertion in the literature dealing with love relations, particularly
in its popularized form, states that the initial intensity of sexual desire and
erotic passion in the life of a couple is normally replaced by a more tranquil
but deeper emotional relationship, in which sex becomes less important and
a sense of comradeship replaces early idealizations (Fonagy, 2008; Mitchell,
2002). I have questioned this assumption in earlier work (Kernberg, 1995)
and would only reiterate, on the basis of analytic work with individual
patients and with conflicts of couples in later life years, that passionate
encounters and an intense sexual relationship are a long-range aspect of a
love relationship that does not necessarily diminish or disappear throughout
time. Inhibitions in the passionate nature of sexual encounters of long-lasting
relationships usually reflect unconscious conflicts throughout the entire spectrum of a couples object relationship, and may improve dramatically in the
course of treatment. Mutual superego projections and acting out of conflicts
around aggression are leading psychodynamic features of these conflicts
(Kernberg, 1995, 2007). The fact that, physiologically, the frequency of desire
for sexual relations decreases in the case of men while it maintains itself relatively stable in the case of women does not imply the decrease of the intensity
of meaningfulness of erotic engagements at any stage of life. I do not have
the time here to review in detail the corresponding literature and arguments.
In essence, passionate sexual intimacy is a disruption of the boundaries of
reality, a merger into ones own bodily functions, a penetration and being
penetrated, a fusion in abandonment and momentary dissolution of the
boundaries between self and other (Stein, 2008). For couples in a mature love
relationship, passionate love is an ever-recurring, exhilarating experience, a
well-kept secret (Hunt, 1974). Both oedipal prohibitions and guilt, and narcissistic dissociation between tenderness and eroticism play a central role in
inhibiting the normal integration of total object relations, polymorphous
infantile and genital sexuality, and the mature ego ideal of the couple, all of
which play a role in facilitating sexual passion.
The present interest in the interaction of the early attachment system and
sexuality tends to focus somewhat reductionally on motherinfant interaction as directly related to adult sexual behavior, neglecting in the process the
complexity of intrapsychic determinants, both pre-oedipal and oedipal
conflicts, and unconscious fantasy in general (Britton, 1989, 1992, 2004;
Diamond and Yeomans, 2007; Widlcher, 2002).
The development of sexual boredom in a long-term, lasting relationship is
a typical symptom of narcissistic pathology. This is a widespread symptom,
particularly exacerbated, of course, as part of a persisting syndrome of
separation of idealized desexualized love objects and devalued but sexually
exciting ones, perhaps the most frequent expression of a combination of
unresolved oedipal conflicts and narcissistic pathology.
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A typical manifestation of severe narcissistic pathology is represented by

one patient, a man in his early 50s, married to a wife whom he treated,
practically, as a slave for whose maintenance and daily satisfaction he
assumed full responsibility, without feeling more than the gratitude for
having somebody totally dedicated to all his wishes and needs. His sexual
feelings, regarding her, were practically totally absent. He frequented a string
of high-class prostitutes, with whom he experienced a fully pleasurable
sexual gratification without any emotional involvement. This was a rather
stable equilibrium for many years, which, however, began to crumble under
a growing sense of depression and loneliness that brought him to treatment.
In the course of this analysis it became clear that his wife represented both
the hated and feared mother of his early childhood, and a forbidden oedipal
object in the struggles with his internalized punitive father image. In a slow
development over several years, these various components of his dominant
unconscious conflicts could be worked out in the transference, and gradual
changes in the relationship with his wife constituted markers of transference elaborations. Only in his early 60s was he able, for the first time, to
experience a passionate desire for and appreciation of his wife of many
years.
Under conditions of a successful love relation, a wide-ranging and flexible
capacity for mutual adjustment of sexual interest and needs may take place,
in contrast to the typical exacerbation of whatever discrepancy of sexual
interests may become the manifest battlefield of deeper conflicts in the life
of a couple.
In a mature love relation, the idealization of the body of the other, the
experience of physical beauty of the other in the light of ones love is a permanent aspect of love, and does not need to be affected by the changing
aspects of the body as an effect of aging or illness. To love the other with
shortcomings and problems includes the love of the other with physical
imperfections, as is the capacity to honestly share with the other ones concern about physical shortcomings or imperfections in oneself. To share the
intimacies of ones body is the counterpart to sharing the intimacies about
ones emotional life and problems, sharing ones sexual desires and uncertainties in the same way as ones uncertainties, fears and conflicts regarding
competition, jealousy, financial uncertainties, threatening family members
and conflicts with parents and adult children. The tolerance of the manifestations of aging, in oneself and the other, without any loss of the erotic
excitement with the body of the other, is a consequence of the dominance of
love over aggression, of maintained idealization of the surface of the body
in contrast to the unconscious projection of aggression into the body of the
other, the early mechanism of the origin of the sense of beauty described by
Meltzer (Meltzer and Williams, 1988).
At bottom, the real unconscious conflict is not between the tender, stable nature of emotional commitment and passionate eroticism, but between
love and aggression within both the tender emotional and the passionate
sexual realm, and within the superego structures involving the ego ideal of
the couple and persecutory superego features (Kernberg, 1995; Stoller,
1979).
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Acceptance of loss, jealousy and boundary protection

It has been said: If you love it, let it be free: this applies to the expression
of mature love that implies the commitment to love the other person, with
the acknowledgement that that person is a free agent, that nobody can be
forced to love more than is natural, not by coercion, not by raising guilt
feelings. It means that in the reciprocity of a love relation it is reasonable to
expect that love and commitment be responded to, and that if the loved person is not able to respond to ones love, this has to be accepted, and the
mourning process over the end of the relationship be tolerated. It means, in
practice, a non-guilt raising exploration of the difficulties in the relationship,
of the experience of having been hurt or attacked, neglected or mistreated
by the other, and raising it as a question for exploration and resolution,
with the expectation that this will be a natural concern of the other person
as well.
All this does not imply that, under ordinary conditions, aggression should
not be available to defend the boundaries of a love relationship against
intruders. The capacity for jealousy is a normal protective function,
achieved as part of the entry into the dominance of oedipal conflicts. It
stands in contrast to its frequent absence in severe narcissistic pathology.
But lack of normal jealousy also may express the acting out of oedipal guilt
over the possibility of a gratifying sexual relationship. One patient, a rather
shy man in his early 30s, in analysis for a chronic fear of loss of bowel control, related to the analyst as a frightening, extremely severe father image to
whom he felt he had to submit. A close friend of his was giving indications
that he was trying to seductively approach the patients fiance. The denial
of the competitive feelings and jealous rage toward his friend was expressed
in a reaction formation of rather extreme tolerance of his friends behavior
and suppressed anger toward his fiance. The analytic resolution of his guilt
deterring masochistic submission to the analyst finally helped him to
become aware how his submission to his friends aggressive courting of his
fiance, and his contributing unconsciously to drive her into his arms,
expressed the same fear of asserting himself in protecting his love relation.
The ambivalence of all relationships implies that events of mutual aggression are unavoidable in the course of a life lived together but, by the same
token, the possibility of their clarification and resolution carries with it the
possibility of further strengthening and deepening the relationship. If, however, to the contrary, in that context, it emerges that one cannot really
expect a loving commitment from the other, there exists the need to
acknowledge and, at the end, accept that. To accept the limit or end of a
relationship is part of a responsibility to oneself to expect mutuality of commitment in a mature love relation.
If the other cannot love us as we love him or her, this must be accepted
and, with it, the end of the relationship. Particularly in cases of triangulations, the invasion of the couples relationship by a third party, infidelity in
the relationship, such a clarification of where the other really stands, is
essential. There are many reasons for such a shift in sexual and emotional
interest of one or both partners to outsiders, from divergent maturational
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and developmental processes and changing external circumstances, to severe

masochistic, narcissistic or paranoid pathology. Whatever the reason, the
exploration of how and whether the love relation will survive requires an
exploration of what can be expected from the other and from the self, the
possibility of resolution and forgiveness and, if not possible, resignation to
the termination of the relationship. The possibility of life together under
conditions of the end of love may be a psychosocially reasonable compromise, but is profoundly destructive to the basic fulfillment of the aspiration
of a gratifying love relationship.
In some way, every long-lasting marital relationship is really several
marriages. The resolution of crises changes the nature of the relationship, for
better or for worse. Ideally, the resolution of crises may foster growth in the
relationship, as well as in the self-awareness of the partners. When the end of
a relationship occurs under conditions of a predominance of depressive over
paranoid mechanisms of interactions, that is, with a dominance of sadness
and mourning over the loss, rather than of hatred, frustration and wishes for
revenge, such a mature way of working through the trauma of separation
may foster the capacity of a more mature relationship with a new partner.

Love and mourning

A positive development, even under conditions of a deeply painful emotional working through, may follow the death of a beloved partner. As I
have pointed out in earlier work (Kernberg, 2010), the painful awareness of
the full value of a lost love relation that, in all its many valuable aspects can
only be fully appreciated after the loss, may trigger the development of an
increased capacity for love of a new partner by mechanisms of reparation,
as well as the fulfillment of the ethical mandate derived from the recognition
of ones own limitations in the lost relationship (Kernberg, 2010). Normal
mourning reinforces the capacity for love while, naturally, that very capacity
signifies a major intensity of the mourning process that follows the loss of
such a relationship.
In this connection, normal mourning after the loss of a loved one, be it
through separation, abandonment or death, would not be dominated by
excessive guilt feelings, self-devaluation or pervasive insecurity. Particularly
after the end brought about by abandonment from a loved partner, the
depth of mourning should be free of self-devaluation, in contrast to the characteristic self-depreciation in the case of masochistic, and the sense of
humiliation in narcissistic pathology. Ones capacity to love should function
as a major reassurance of ones value. In narcissistic personalities, the
unconscious envy of that very capacity in ones partner is a major source of
the poisoning of love relations.
Separations, as a consequence of severe conflict, disappointments or abandonment, may provide a time for reflection and search for a new encounter.
If both parties are committed to working on themselves and are then able
to communicate new understandings and awareness, this separation period
may be fruitful. A long-lasting stalemate in a trial separation, without any
new development, in which one or both participants engage in endless
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O. F. Kernberg

prolongation of the status quo, usually indicates loss of love on the part of
one of them, and bodes poorly for continuing the marriage. Uncertainty
within the relationship needs to be respected, within a limit of time. When
uncertainty cannot be resolved by means of a trial separation, and there is a
lack of urgency to reach a decision, except under conditions of pressure
from the other, this is usually an indication of the need to accept the loss
and move on with ones life. Such a mature resolution contrasts sharply
with masochistic submission to an impossible situation or a narcissistic
denial of the possibility that one may be rejected.
Ones feeling of love for the other, as well as the expectation of an equal
commitment of the other as a precondition to maintaining or resuming the
relationship, should permit finding a middle road between a naivet based
on denial of the reality, on the one hand, and a paranoid attitude about the
partners motivation, on the other.
In describing specific clinical features interfering with the capacity for
sexual love, I have expressed the experience that the awareness of these components of mature love relations may facilitate the diagnosis of the subtle
aspects of masochistic and narcissistic pathology that reduce the capacity
for normal enjoyment of love life, and are common sources of chronic conflicts of individuals and couples. I believe that the consistent awareness of
these features in the mind of the analyst treating patients and couples in
severe conflicts may provide a helpful frame that sharpens the focus on the
expression of the pathology of love relations.
The analyst may highlight areas of ego-syntonic freezing or limitations in
a patients love relationship that opens the patients awareness of unconscious conflicts blocking the full experience and expression of love: fear of
dependency, denial of an idealization that would evoke guilt, reaction formations against envy, jealousy Analytic exploration may expand the
depth and scope of a love relation by highlighting and exploring such blind
spots, and resolving, in the process, what are almost universal masochistic
features, unconscious, oedipally determined guilt over a happy love relation.

Translations of summary
Grenzen der Liebesfahigkeit. Dieser Beitrag ist eine Meditation ber das Potential und die Probleme
der Aufnahme und Aufrechterhaltung leidenschaftlicher Beziehungen, die sich auf die lebenslange Auseinandersetzung mit diesen Fragen in der Durchfhrung analytischer Behandlungen sttzt. Beschrieben
werden Beeintrchtigungen der Fhigkeit zu reifer sexueller Liebe, die verschiedene psychopathologische
Zustnde widerspiegeln. Diese Grenzen umfassen eine Vielfalt psychischer Beeintrchtigungen, die zumeist
auf masochistische, narzisstische und paranoide Persnlichkeitsmerkmale zurckzufhren sind. Klinisches
Fallmaterial illustriert sowohl die reife als auch die gestrte Fhigkeit, Liebesbeziehungen zu leben.
Limitaciones de la capacidad de amar. Este trabajo constituye una reflexin acerca de las posibilidades de establecer y mantener relaciones amorosas y apasionadas y de los obstculos para hacerlo, a
partir de toda una vida de lidiar con estas cuestiones en el curso de la prctica psicoanaltica. Se describe
cmo las interferencias con la capacidad para el amor sexual maduro reflejan distintas condiciones
psicopatolgicas. Estas limitaciones incluyen una variedad de restricciones psicolgicas determinadas
principalmente por rasgos de personalidad masoquistas, narcisistas y paranoicos. El material clnico
ilustra tanto la capacidad madura de involucrarse en relaciones amorosas, como la alteracin de dicha
capacidad.
Les limitations de la capacit daimer. Cet article est une mditation sur le potentiel et problmes dtablir et maintenir lamour et les rapports passionns, tire dune vie de lutte avec ces thmes au cours de

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Limitations to the capacity to love

1515

laction de la psychanalyse. Il dcrit des interfrences avec la capacit damour sexuel adulte comme une
rflexion des conditions diffrentes de psychopathologie. Ces limitations incluent de nombreuses restrictions psychologiques dtermines le plus souvent par des traits de personnalit masochistes, narcissiques
et parano des. Des cas cliniques illustrent la capacit tant adulte que drange
avoir des relations
amoureuses.
Restrizioni nella capacita` di amare. Questo articolo vuole indagare la capacit
e lincapacit
di
stabilire e mantenere rapporti di amore e di passione, e si fonda su una lunga esperienza del fronteggiare
questi problemi nella situazione analitica. Larticolo descrive le interferenze che possono ostacolare la
capacit
di instaurare un rapporto sessuale maturo, intereferenze che riflettono vari tipi di psicopatologie.
Queste difficolt
includono varie limitazioni psicologiche, di solito dovute a tratti della personalit

masochistici, narcisisistici e paranoici. I casi clinici presentati nel lavoro illustrano sia situazioni in cui
esiste la capacit
di stabilire rapporti amorosi maturi sia situazioni in cui questa capacit
risulta essere
inibita.

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