Exploring the Concept of Broken Structures in Psychoanalysis: A Deep Dive into Salman Akhtar’s Work

In the intricate world of psychoanalysis, few concepts resonate more profoundly with the nuances of human suffering and resilience than the idea of „broken structures.“ Pioneering psychoanalyst Salman Akhtar’s work on this concept offers valuable insights into the ways in which individuals and societies navigate psychological fragility and trauma. By exploring Akhtar’s theories, we can better understand how brokenness manifests within the psyche and the therapeutic processes that may facilitate repair and reconstruction.
What Are Broken Structures?
At its core, the concept of „broken structures“ refers to the psychological and emotional disintegration of the inner world of an individual, often resulting from profound trauma or developmental disruption. In Akhtar’s psychoanalytic framework, brokenness is not merely an abstract notion; it is a tangible expression of a person’s inability to maintain psychological coherence due to the rupture of foundational structures that govern identity, emotional regulation, and relationships.
The term „structures“ in psychoanalysis typically refers to the organization of the psyche—how thoughts, emotions, and behaviors are structured and processed. Healthy psychological structures allow for adaptive functioning, self-regulation, and resilience. However, when these structures break down, individuals experience a fragmented sense of self, leading to symptoms such as dissociation, emotional dysregulation, and impaired relational capacity. These ruptures often arise in response to early life trauma, neglect, or chronic emotional abuse, creating a profound sense of vulnerability in the individual (Akhtar, 2000).
The Psychological Roots of Broken Structures
Akhtar’s exploration of broken structures sheds light on how various forms of early trauma contribute to the disintegration of psychological coherence. For instance, early disruptions in attachment—particularly with caregivers who are emotionally unavailable, neglectful, or inconsistent—can prevent the development of secure internal structures. When these early relational needs go unmet, a child’s sense of self is not properly integrated, which can lead to a fractured sense of identity in adulthood (Akhtar, 1995).
Moreover, Akhtar stresses the importance of developmental trauma in shaping these broken structures. Traumatic events in childhood, such as physical, sexual, or emotional abuse, can shatter the foundational sense of safety and trust needed for healthy psychological development. The long-term effects of such trauma often manifest as an inability to maintain a coherent sense of self and emotional regulation in later life. Individuals may struggle with dissociation, fragmentation of identity, or overwhelming feelings of emptiness (Akhtar, 2009).
The Impact on Identity and Relationships
The consequences of broken structures extend far beyond internal suffering; they often disrupt an individual’s ability to form healthy relationships and engage in adaptive behavior. Akhtar’s work emphasizes that a fragmented sense of self impedes an individual’s ability to trust others, regulate their emotions, and engage in fulfilling relationships. This lack of psychological integration often leads to a distorted perception of self-worth, where the individual may feel unworthy of love or incapable of forming meaningful connections with others (Akhtar, 2000).
Furthermore, the inability to integrate fragmented aspects of the self often results in pathological defense mechanisms, such as projection, splitting, or identification with destructive behaviors. These defenses protect the individual from the overwhelming pain of brokenness but also further entrench psychological fragmentation. The person may develop rigid patterns of behavior that prevent healing and growth, making it difficult for them to break free from the cycle of internal fragmentation (Akhtar, 1995).
Repairing Broken Structures: The Role of Psychoanalysis
One of the central aspects of Akhtar’s work is the therapeutic process itself—the journey of helping individuals rebuild these broken structures. Akhtar emphasizes that healing involves both acknowledging the fragments of the self and working through the painful emotions associated with them. A key component of this process is the establishment of a therapeutic relationship that provides the safety and consistency necessary for the individual to begin to integrate these fragmented parts (Akhtar, 2009).
Psychoanalytic treatment plays a pivotal role in the reconstruction of broken structures. Through the process of transference, the therapist offers a secure base where the patient can begin to re-experience the relational dynamics that were disrupted in early life. By exploring unconscious material, the patient can gradually begin to identify the underlying causes of their fragmented self and begin the slow work of reintegration. Akhtar’s work highlights that this process requires patience, empathy, and a deep understanding of the individual’s unique psychological history (Akhtar, 2000).
Importantly, the process of repair is not about „fixing“ the individual in the traditional sense. Instead, it involves helping the person navigate their brokenness and build a more cohesive sense of self. The therapist helps the patient regain the ability to regulate their emotions, form healthier attachments, and develop a more integrated and adaptive sense of identity (Akhtar, 2009).
Broken Structures in the Larger Context of Society
While Akhtar’s work primarily addresses individual trauma, he also touches on the broader societal implications of broken structures. In a world marked by increasing polarization, political upheaval, and social fragmentation, individuals often experience a sense of dislocation and disintegration. Akhtar’s framework suggests that these societal fractures may contribute to an exacerbation of internal psychic fragmentation, particularly for those already vulnerable due to early trauma (Akhtar, 2000).
The societal context in which individuals live can either exacerbate or facilitate the repair of broken structures. In times of social instability or collective trauma, individuals may feel that their personal suffering is mirrored by a larger cultural fragmentation. Conversely, healing can occur when individuals engage in collective movements that restore a sense of belonging and community. Akhtar suggests that the rebuilding of societal structures—such as fostering environments of empathy, safety, and resilience—can contribute to the overall repair of broken psychological structures (Akhtar, 1995).
Conclusion
Salman Akhtar’s exploration of broken structures provides a vital psychoanalytic lens through which we can understand the complexity of human suffering and resilience. By examining the ways in which early trauma and relational disruptions fracture the psyche, Akhtar offers a profound insight into how individuals experience and process their pain. His work emphasizes the importance of psychoanalytic treatment in helping individuals rebuild their broken structures and integrate fragmented aspects of the self.
In the broader societal context, Akhtar’s ideas also encourage us to consider how collective fragmentation can affect individual mental health and the ways in which healing can occur through community and empathy. Ultimately, the concept of broken structures serves as a poignant reminder that human beings, while vulnerable to fracture, also possess the capacity for profound resilience and transformation. Through therapeutic work and a supportive society, the fragmented self can find its way back toward wholeness.

References
Akhtar, S. (1995). Broken structures: Object relations and self psychology in the clinical situation. Aronson.
Akhtar, S. (2000). The psychodynamics of the self: A contemporary perspective. Routledge.
Akhtar, S. (2009). Internal world and external reality: Object relations theory and the development of the personality. Aronson.