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1
Koch, Ulrich. "‘Cruel to be kind?’ Professionalization, politics and the image of the abstinent psychoanalyst, c. 1940–80." History of the Human Sciences 30, no. 2 (April 2017): 88–106. http://dx.doi.org/10.1177/0952695116687239.
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This article investigates the changing justifications of one of the hallmarks of orthodox psychoanalytic practice, the neutral and abstinent stance of the psychoanalyst, during the middle decades of the 20th century. To call attention to the shifting rationales behind a supposedly cold, detached style of treatment still today associated with psychoanalysis, explanations of the clinical utility of neutrality and abstinence by ‘classical’ psychoanalysts in the United States are contrasted with how intellectuals and cultural critics understood the significance of psychoanalytic abstinence. As early as the 1930s, members of the Frankfurt School discussed the cultural and social implications of psychoanalytic practices. Only in the 1960s and 1970s, however, did psychoanalytic abstinence become a topic within broader intellectual debates about American social character and the burgeoning ‘therapy culture’ in the USA. The shift from professional and epistemological concerns to cultural and political ones is indicative of the changing appreciation of psychoanalysis as a clinical discipline: for psychoanalysts as well as cultural critics, I argue, changing social mores and the professional decline of psychoanalysis infused the image of the abstinent psychoanalyst with nostalgic longing, making it a symbol of resistance against a culture seen to be in decline.
2
Cuc, Bogdan Sebastian. "From the Couch to the Chair, Secret or Mistery?" Romanian Journal of Psychoanalysis 13, no. 1 (June 1, 2020): 45–54. http://dx.doi.org/10.2478/rjp-2020-0005.
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AbstractInitiated as a search for the truth hidden by the symptoms of hysteria, psychoanalysis, but in fact psychoanalysts, had a particular relationship with the secret over time. Beyond the historical truth of using the word „secret” to name meetings back in the time when the first group of psychoanalysts was being formed, beyond the stigma of secret society or even occult society with which the psychoanalyst society was then labelled, or, more precisely, the community of psychoanalysts was labelled (some still believe this is the case), the question of secrecy has been present since the beginning of psychoanalysis, not only in the minds of those who, in one form or another, were approaching psychoanalysis, but right in the center of the experiences of psychoanalysts’ practices.Between confidentiality and urging the patient to say “whatever goes through their mind”, between the phantasm of the primitive scene and the construction of intimacy, the meaning of the secret carries the psychoanalyst forward towards revealing the pathogenic truth and the construction of the sanogenoic mystery. From free association to evenly suspended attention, we have a sinuous trajectory of certain affects that, freeing the sensorial that carried them, inscribe the papyrus of the Ego’s history, detached from the Id.
3
Maclean, George. "A Brief Story about Dr. Hermine Hug-Hellmuth." Canadian Journal of Psychiatry 31, no. 6 (August 1986): 586–89. http://dx.doi.org/10.1177/070674378603100618.
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Dr. Hermine Hug-Hellmuth was the world's first practicing child psychoanalyst. From this vantage point of being the first person to apply psychoanalysis to the treatment of children, she was also the first person to make use of systematic child observation from a psychoanalytic point of view (1). In addition Dr. Hug-Hellmuth was among the very first of the lay adherents to psychoanalysis to practice psychoanalysis (2). Further, she was one of the first women to obtain a doctorate degree in physics from the University of Vienna. We see that in all these aspects, as a woman, with a lay education, practicing psychoanalysis with children and employing psychoanalytic child observation, she was the first, or among the very first. In this perspective her pioneer status becomes understood to be very important. Others followed and psychoanalysis grew and flourished as did the contributions and the stature of those who would become giants of psychoanalytic history. In part, it was in the shadows of these later giants that the memory of Dr. Hug-Hellmuth has faded.
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Vavilov, Pavel S. "Psychoanalysis between culturology and cultural studies." Vestnik of Saint Petersburg State University of Culture, no. 1 (46) (March 2021): 12–20. http://dx.doi.org/10.30725/2619-0303-2021-1-12-20.
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The article is devoted to the relationship between psychoanalysis, cultural studies and culturology. More attention is paid to the analysis of the conceptual and methodological contribution of psychoanalytic theory to cultural studies. The author emphasizes the nature of the reception of psychoanalytic theories in Western science, demonstrating that the invasion of psychoanalysis into the field of cultural studies, as well as the dynamics of their mutual influence was conditioned by the general ideological attitudes of «suspicion» towards the institutions of power. Psychoanalysis brings its methodological usefulness to cultural studies in that it can be used to reveal the conditions of creation and consumption of cultural products, the discovery of the subject’s representation strategies, and the degree of the researcher’s engagement. The conclusion is made that a productive dialogue between practicing psychoanalysts, researchers in the theory of psychoanalysis, as well as scholars involved in the theory and history of culture is necessary for the integration of modern psychoanalytic theory into domestic culturology.
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Dembińska, Edyta, and Krzysztof Rutkowski. "The Beginnings of Psychoanalysis in Poland Before the First World War." Psychoanalysis and History 23, no. 3 (December 2021): 325–50. http://dx.doi.org/10.3366/pah.2021.0397.
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So far, the origins of Polish psychoanalysis have remained in historical obscurity. Today few people remember that at the start of the twentieth century psychoanalysis sparked a debate and divided physicians, psychologists and pedagogues into its followers and opponents in partitioned Poland. The debate about psychoanalysis played out with the most dynamism in the scientific community of Polish neurologists and psychiatrists, where most of the first Polish psychoanalysts were based: Ludwig Jekels, Stefan Borowiecki, Jan Nelken, Herman Nunberg and Karol de Beaurain. Their efforts to popularize psychoanalytic therapy resulted in the entire scientific session being devoted to psychoanalysis at the Second Congress of Neurologists, Psychiatrists and Psychologists in Krakow in 1912. This paper illustrates the profiles of individuals who were involved in the popularization of Polish psychoanalytic thought and demonstrates a variety of reactions provoked by psychoanalytic ideas in scientific circles. It also sets out to piece together the development of Polish psychoanalysis as a whole before the First World War, suggesting that this first wave of interest might in some ways amount to a historically overlooked pre-war Polish school.
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Colston, Alex. "Left Freudians." History of the Present 12, no. 1 (April 1, 2022): 127–42. http://dx.doi.org/10.1215/21599785-9547257.
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Abstract Are the limits of psychoanalytic politics the limits of the politics of psychoanalysis’s founding father, Sigmund Freud? This article offers an answer to this question by discussing Freud’s political affinities and then recounting a short history of the “Left Freudians,” psychoanalytic thinkers who broke with Freud’s old-style liberalism. Freud was neither a communist nor a political radical, but he was the figurehead of a tradition of inquiry and body of knowledge that lent itself to radical political thought and practice. How does psychoanalytic thinking justify this ideological break? Beginning with anarchist Otto Gross, this article traces a genealogy of radical psychoanalytic thinkers through the historical depoliticization and repression of political psychoanalysis, unearthing its more radical proponents and critiques and substantiating Gross’s assertion that psychoanalysis is preparatory work for the revolution. At the end of the genealogy, the article turns to psychoanalyst Jacques Lacan’s infamous and emblematic encounter with provocateurs from the radical student movement. Neither as domineering nor paternalistic as he seemed, Lacan’s diagnosis of the revolutionaries as hysterical helots should be read as his own provocation for them to clarify their desire, because the purpose of political psychoanalysis is to understand the unconscious desire involved in political acts.
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Shulman, Michael E. "What Use is Freud?" Journal of the American Psychoanalytic Association 69, no. 6 (December 2021): 1093–113. http://dx.doi.org/10.1177/00030651211059546.
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More than a hundred years into our field’s development, examining Freud’s place in psychoanalytic education is timely. What authority does he hold for psychoanalysts in 2021? Is he still the architect, or overseer, of psychoanalysis? Freud has been a metonym for psychoanalysis, yet the history of Freud’s identification with the totality of psychoanalysis has had important unfortunate consequences. Negative aspects of this identification subtly linger, interfering in our collective appreciation of post-Freudian theoretical innovations. Too much of psychoanalysis has been “bought at the company store” of Freud’s ideas. Though part of this problem is created by idealizations of Freud, much of it stems from Freud’s precocious emphasis on psychoanalytic findings within his tripartite definition of psychoanalysis. As a result, many of his theoretical accounts were taken prematurely as definitive building blocks for a comprehensive psychoanalytic theory, when in fact they were only provisional formulations. Presently, portions of Freud’s theories are silently withering on the psychoanalytic vine. Data from the PEP-Web archive reveal the declining use of a set of once important, closely linked conceptions—Freud’s psychosexual theory and his characterology—and illustrate the kinds of Freudian ideas that have lost their usefulness. The indispensable and enduring elements in his work are identified.
8
Katz, Maya Balakirsky. "An Occupational Neurosis: A Psychoanalytic Case History of a Rabbi." AJS Review 34, no. 1 (April 2010): 1–31. http://dx.doi.org/10.1017/s0364009410000280.
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In consultation with Sigmund Freud, the Viennese psychoanalyst Wilhelm Stekel (1868–1940) treated the first Jewish cleric known to undergo analysis, in 1903. According to the case history, published in 1908, a forty-two-year-old rabbi suffered from aBerufsneurose, an occupational neurosis associated with the pressures of his career. Stekel's case history forms an indelible portrait of a religious patient who submitted himself to the highly experimental treatment of psychoanalysis in the early years of the discipline. However, scholars never integrated the rabbi's case into the social history of psychoanalysis, more as a consequence of Freud's professional disparagement of Stekel than of the case history's original reception. Psychoanalytic historiography has largely dismissed Stekel's legacy, resulting in a lack of serious scholarly consideration of his prodigious publications compared to the attention paid to the work of some of Freud's other disciples. Stekel's most recent biographers, however, credit him as the “unsung populariser of psychoanalysis,” and claim that he is due for reconsideration. But in his published case history of the rabbi, Stekel also warrants introduction to the field of Jewish studies, not only because of the literary treatment of the rabbinical profession by a secular Jewish psychoanalyst, but also because the rabbi incorporated aspects of that experience into his own intellectual framework after treatment.
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Dehli, Martin. "SHAPING HISTORY: ALEXANDER MITSCHERLICH AND GERMAN PSYCHOANALYSIS AFTER 1945." Psychoanalysis and History 11, no. 1 (January 2009): 55–74. http://dx.doi.org/10.3366/e1460823508000287.
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German post-war psychoanalysis was marked for many years by a strong narrative that assured its professional identity: psychoanalysis in Germany had been liquidated by National Socialism and had been rebuilt from scratch after 1945. The psychoanalyst Alexander Mitscherlich was both an integral part of this narrative and its most important propagator. The author analyses the genesis of this narrative, its moral and political function and finally its demise. In doing so he gives a short account of the first years of the reconstruction of psychoanalytic life in Germany after 1945. He draws on new research on Alexander Mitscherlich to describe his relationship with organized psychoanalysis. He explains why the biography of Mitscherlich and the history of German post-war analysis became interrelated to the point where both provided an integral part of each other's self-understanding. Finally, he documents how the narrative was gradually deconstructed after the death of Mitscherlich in 1982.
10
Karydaki, Danae. "Freud under the Acropolis: The challenging journey of psychoanalysis in 20th-century Greece (1915–1995)." History of the Human Sciences 31, no. 4 (October 2018): 13–37. http://dx.doi.org/10.1177/0952695118791719.
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Psychoanalysis was introduced to Greece in 1915 by the progressive educator Manolis Triantafyllidis and was further elaborated by Marie Bonaparte, Freud’s friend and member of the Greek royal family, and her psychoanalytic group in the aftermath of the Second World War. However, the accumulated traumas of the Nazi occupation (1941–1944), the Greek Civil War (1946–1949), the post-Civil-War tension between the Left and the Right, the military junta (1967–1974) and the social and political conditions of post-war Greece led this project and all attempts to establish psychoanalysis in Greece, to failure and dissolution. The restoration of democracy in 1974 and the rapid social changes it brought was a turning point in the history of Greek psychoanalysis: numerous psychoanalysts, who had trained abroad and returned after the fall of the dictatorship, were hired in the newly established Greek National Health Service (NHS), and contributed to the reform of Greek psychiatry by offering the option of psychoanalytic psychotherapy to the non-privileged. This article draws on a range of unexplored primary sources and oral history interview material, in order to provide the first systematic historical account in the English language of the complex relationship between psychoanalysis and Greek society, and the contribution of psychoanalytic psychotherapy to the creation of the Greek welfare state. In so doing, it not only attempts to fill a lacuna in the history of contemporary Greece, but also contributes to the broader historiography of psychotherapy and of Europe.
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Weitzenkorn, Rachel. "Boundaries of reasoning in cases: The visual psychoanalysis of René Spitz." History of the Human Sciences 33, no. 3-4 (September 1, 2020): 66–84. http://dx.doi.org/10.1177/0952695120908491.
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This article argues that the foundational separation between psychoanalysis and experimental psychology was challenged in important ways by psychoanalytic infant researchers. Through a close examination of American psychoanalyst René Spitz (1887–1974), it extends John Forrester’s conception of reasoning in cases outside classic psychoanalytic practices. Specifically, the article interrogates the foundations of reasoning in cases—the individual, language, and the doctor–patient relationship—to show how these are reimagined in relation to the structures of American developmental psychology. The article argues that the staunch separation of experimental psychology and psychoanalysis, reiterated by philosophers and historians of psychology, is flimsy at best—and, conversely, that the maintenance of these boundaries enabled the production of a cinematic case study. Spitz created films that used little language and took place outside the consulting room with institutionalized infants. Yet key aspects of the psychoanalytic case, as put forth by John Forrester, were depicted visually. These visual displays of transference, failure, and interpersonal emotions highlight the foundations of what Forrester means by reasoning in cases. The article concludes that Spitz failed at creating classic psychoanalytic evidence, but in so doing stretched the epistemology of the case.
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HENRY, PHILLIP J. "RECASTING BOURGEOIS PSYCHOANALYSIS: EDUCATION, AUTHORITY, AND THE POLITICS OF ANALYTIC THERAPY IN THE FREUDIAN REVISION OF 1918." Modern Intellectual History 16, no. 02 (October 18, 2017): 471–500. http://dx.doi.org/10.1017/s1479244317000506.
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This article looks at Sigmund Freud's attempt to rethink psychoanalytic therapy at the close of the Great War. By profoundly undermining a liberal world order and dramatically eroding the material security and social prestige of the educated middle class (Bildungsbürgertum) to which Freud belonged, the war unsettled the social politics of classical analytic therapy. Simultaneously, the treatment of the war neuroses by psychoanalysts appeared to invert the liberal principles around which the procedure of psychoanalysis was developed by placing the analyst in a fundamentally disciplinary relationship vis-à-vis the patient. In response to these threats to the identity of psychoanalysis, Freud undertook a far-reaching renegotiation of the politics of analytic therapy in his address, titled “The Paths of Psychoanalytic Therapy,” to the Fifth International Psychoanalytic Congress in the last months of the war. His attempt to mediate the contradictions exposed by the war gave rise to a vision of a postclassical psychoanalysis for a mass democratic age.
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Amouroux, Rémy. "Anne Berman (1889–1979), une «simple secrétaire» du mouvement psychanalytique français?" Gesnerus 73, no. 2 (November 6, 2016): 360–75. http://dx.doi.org/10.1163/22977953-07302008.
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This article is focused on the figure of personal secretary in the history of science with the example of Anne Berman (1889–1979) who was, between 1933 and 1962, the secretary for the psychoanalyst Marie Bonaparte (1882–1962). Berman was not a psychoanalyst and psychoanalytic historiography considers her as a minor figure. However, her career as a personal secretary and her role in the French psychoanalytic movement should be considered in conjunction with her involvement with the feminist movement. This pharmacist by training has indeed played a prominent role within the Soroptimist, which was a movement that championed the professional interest of women and prides female excellence. In the case of Berman, the status of personal secretary did not enable her to gain lasting recognition by psychoanalysts, but only a weak and fragile legitimacy.
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Bulamah, Lucas Charafeddine, and Daniel Kupermann. "Notas para uma história de discriminação no movimento psicanalítico (Notes for a history of discrimination in the psychoanalytic movement)." Estudos da Língua(gem) 11, no. 1 (June 30, 2013): 147. http://dx.doi.org/10.22481/el.v11i1.1218.
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A questão do psicanalista homossexual ainda se mantém imersa em constrangimento e negação, remontando aos primeiros anos da psicanálise organizada como instituição e como movimento em expansão global. O presente trabalho, por meio de uma pesquisa em arquivos, relatos e artigos publicados, percorre os principais momentos da história do movimento psicanalítico relacionados à proscrição de candidatos homossexuais masculinos à formação em psicanálise oferecida pela Associação Psicanalítica Internacional (IPA). Com o intento de levantar o véu de uma prática que durante muito tempo se manteve desconhecida ou ignorada, pretende-se oferecer material para reflexões mais conscienciosas sobre procedimentos e instituições psicanalíticas.PALAVRAS-CHAVE: História da Psicanálise. Homossexualidade. Homofobia.
ABSTRACT The issue of homosexual psychoanalysts is still immersed in embarrassment and denial, dating back to the first years of psychoanalysis organized as an institution and global-wide movement. The present work, through a research in archives, reports and published articles, covers the main moments of the history of the psychoanalytic movement that concern the proscription of homosexual candidates to the psychoanalytic training offered by the International Psychoanalytic Association (IPA). Aiming to raise the veil of a practice that for a long time remained unknown or ignored, it is intended to offer means for more conscientious reflections about psychoanalytic procedures and institutions.KEYWORDS: History of Psychoanalysis. Homosexuality. Homophobia
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Kirsner, Douglas. "Saving Psychoanalysts: Ernest Jones and the Isakowers." Psychoanalysis and History 9, no. 1 (January 2007): 83–91. http://dx.doi.org/10.3366/pah.2007.9.1.83.
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This article examines the role played by Ernest Jones in saving psychoanalysts from Germany and Austria during the 1930s, and, in particular, in the case of Drs Otto and Salomea Isakower from Vienna. Archives from the Library of Congress and the British Psychoanalytical Society are used to document how Jones navigated the considerable difficulties presented in both Europe and London as well as by colleagues and was able to help the Isakowers emigrate to Liverpool where they worked and began the ‘North of England’ training group with others and emigrated to the USA in 1940. As President of the International Psychoanalytical Association and of the British Psychoanalytical Society, Jones had responsibilities with psychoanalyst refugees, which he performed with care, commitment and political competence. Although Jones did not succeed in saving psychoanalysis in Europe, he played a crucial role in saving psychoanalysts. He helped to spread the world-wide standing and influence of psychoanalysis.
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Grinshpun, I. B. "The History of Psychotherapy. Lecture 2. Historical Background of Psychotherapy (Part II)." Консультативная психология и психотерапия 24, no. 1 (2016): 151–68. http://dx.doi.org/10.17759/cpp.2016240110.
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The paper continues the cycle of lectures by Igor Borisovitch Grinshpun on his- tory of psychotherapy. The current part recounts the discovery of the unconscious by Austrian physician Josef Breuer (case of Anna O., cathartic method) and French philosopher Pierre Janet. Descriptions of cased are adduced. The question of reliability of these descriptions and falsifications occurring due to complicated relation- ship between psychoanalyst and patient, and the absence of systematic note-taking practice, is raised. Ethical problems of public discussion of cases are reviewed P. Janet’s approach and the specificity of his method in comparison with classic psychoanalysis are analyzed in detail on the basis of clinical cases from his practice. Differences between the notion of the unconscious in the works of psychoanalysts and P. Janet’s, and the latter’s impact on theoretic and practical psychology (his influence on psychoanalysis, ego-psychology, psychodrama, cultural-historical psychology) are noted.
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Plotkin, Mariano. "José Bleger: Jew, Marxist and Psychoanalyst." Psychoanalysis and History 13, no. 2 (July 2011): 181–205. http://dx.doi.org/10.3366/pah.2011.0088.
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The article analyses the trajectory of Dr José Bleger (1922–72), an Argentine psychoanalyst who tried to articulate his triple identity as a Jew, a Marxist and a psychoanalyst. Bleger played a central role in the constitution of the ‘psy movement’ and, in more general terms, in the diffusion of a ‘psy culture’ in Argentina, a country that today is considered as one of the ‘world capitals of psychoanalysis’. However, his trajectory showed not only the limits of his projects in the increasingly politically polarized Argentina of the 1960s, as well as their internal contradictions, but also the difficulties of articulating different identities in those agitated times. Through an analysis of Bleger's trajectory this article explores larger issues of Argentine political culture and their relations with the emergence of a psychoanalytic culture.
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Shapira, Michal. "Melitta Schmideberg: Her Life and Work Encompassing Migration, Psychoanalysis, and War in Britain." Psychoanalysis and History 19, no. 3 (December 2017): 323–48. http://dx.doi.org/10.3366/pah.2017.0230.
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The article deals with the forgotten work of Melitta Schmideberg (1904–83), who was a significant, pioneering female psychoanalyst in the intellectual culture of 1930s and 1940s Britain. If scholars know anything about Schmideberg, it is that she was the troubled daughter of eminent psychoanalyst Melanie Klein. Contributing to the still limited scholarship on this intense period in the development of psychoanalysis in Britain, the article reveals that Schmideberg was a very active early psychologist, an avid public speaker, a founding member of important institutes for the study of crime, and a prolific author on a very wide range of issues that bothered her and others and that were tied to the troubled history of the twentieth century. A Central European Jewish refugee in Britain, she was among the first to psychoanalyse children and criminals. As the focus on women in the scholarship of twentieth-century European intellectual history is hardly sufficient, this article recovers her forgotten work whose significance warrants reclamation from obscurity. It provides the first exploration of her life showing that the issues her experiences raise are central to the history of the time.
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Schmacks, Yanara. "‘Only mothers can be true revolutionaries’: The Politicization of Motherhood in 1980s West German Psychoanalysis." Psychoanalysis and History 23, no. 1 (April 2021): 49–73. http://dx.doi.org/10.3366/pah.2021.0368.
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Analyzing conceptualizations of motherhood in 1980s West German psychoanalytic debates, this article argues that, in the wake of what can be termed as a ‘turn to motherhood,’ German psychoanalysis saw an unprecedented politicization of motherhood that followed from a conjunction of three distinct historical contexts: the integration of feminist theories of subjectivity into the psychoanalytic canon; the belated reception of the British object relations school; and the renewed attempt at grappling with the Nazi past. On the one hand, West German (female) psychoanalysts posited motherhood as a utopian space that allowed for uncorrupted forms of intersubjectivity in the form of an intimate and sexualized mother–child/mother–daughter relationship. On the other hand, and mirroring this ideal, motherhood, if not practiced correctly, could, according to psychoanalytically inspired thinkers in the late 1980s, also be a source of fascism.
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Cameron, Laura, and John Forrester. "Tansley's Psychoanalytic Network: An episode out of the Early History of Psychoanalysis in England." Psychoanalysis and History 2, no. 2 (September 2000): 189–256. http://dx.doi.org/10.3366/pah.2000.2.2.189.
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The paper traces the psychoanalytic networks of the English botanist, A.G. Tansley, a patient of Freud's (1922-1924), whose detour from ecology to psychoanalysis staked out a path which became emblematic for his generation. Tansley acted as the hinge between two networks of men dedicated to the study of psychoanalysis: a Cambridge psychoanalytic discussion group consisting of Tansley, John Rickman, Lionel Penrose, Frank Ramsey, Harold Jeffreys and James Strachey; and a network of field scientists which included Harry Godwin, E. Pickworth Farrow and C.C. Fagg. Drawing on unpublished letters written by Freud and on unpublished manuscripts, the authors detail the varied life paths of these psychoanalytic allies, focusing primarily on the 1920s when psychoanalysis in England was open to committed scientific enthusiasts, before the development of training requirements narrowed down what counted as a psychoanalytic community.
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Lahl, Aaron, and Patrick Henze. "Developing Homosexuality: Fritz Morgenthaler, Junction Points and Psychoanalytic Theory." Psychoanalysis and History 22, no. 1 (April 2020): 79–101. http://dx.doi.org/10.3366/pah.2020.0327.
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The Swiss psychoanalyst Fritz Morgenthaler (1919–84) is well known in German-speaking psychoanalysis as an early exponent of Heinz Kohut's self psychology, as an ethnopsychoanalytic researcher and as an original thinker on the topics of dreams, psychoanalytic technique and especially on sexuality (perversions, heterosexuality, homosexuality). In 1980, he presented the first psychoanalytic conception of homosexuality in the German-speaking world that did not view homosexuality in terms of deviance or pathology. His theory of ‘junction points’ ( Weichenstellungen) postulates three decisive moments in the development of homosexuality: a prioritized cathexis of autoeroticism in narcissistic development, a Janus-facedness of homosexual desire as an outcome of the Oedipal complex and the coming out in puberty. According to Morgenthaler, this development can result in non-neurotic or neurotic homosexuality. Less known than the theory of junction points and to some degree even concealed by himself (his earlier texts appeared later on in corrected versions) are Morgenthaler's pre-1980 accounts of homosexuality which deserve to be called homophobic. Starting with a discussion of this early work, the article outlines Morgenthaler's theoretical development with special focus on his theory of junction points and how this theory was taken up in psychoanalytic theory.
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Levi, Melih. "The Location of Anxiety." Language and Psychoanalysis 10, no. 2 (December 29, 2021): 34–45. http://dx.doi.org/10.7565/landp.v10i2.5763.
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This essay elaborates an alternative to the Freudian and Lacanian conceptions of anxiety by tracing a middle ground between their accounts of linguistic acquisition and object-attachment. Both psychoanalysts overlook the importance of gestural expression while theorizing the eventual reliance on the symbolic with the onset of the Oedipal period. The essay turns to the folk psychology notion of the “theory of mind,” and a specific experiment called the “false belief task” to offer an alternative to how the encroachment of the symbolic is conceptualized in psychoanalytic history. Rather than framing the onset of the symbolic order as a swift entry into language, the essay proposes rethinking it as a process with a longer temporality and a more complex set of expressive behaviors (language, gesture, embodied expression). The comparative account of Freud and Lacan are supported with references to psychoanalysts and scholars of psychoanalysis such as Julia Kristeva, Elizabeth Grosz, and Donald Winnicott.
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Levi, Melih. "The Location of Anxiety." Language and Psychoanalysis 10, no. 2 (December 29, 2021): 34–45. http://dx.doi.org/10.7565/landp.v10i2.5763.
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This essay elaborates an alternative to the Freudian and Lacanian conceptions of anxiety by tracing a middle ground between their accounts of linguistic acquisition and object-attachment. Both psychoanalysts overlook the importance of gestural expression while theorizing the eventual reliance on the symbolic with the onset of the Oedipal period. The essay turns to the folk psychology notion of the “theory of mind,” and a specific experiment called the “false belief task” to offer an alternative to how the encroachment of the symbolic is conceptualized in psychoanalytic history. Rather than framing the onset of the symbolic order as a swift entry into language, the essay proposes rethinking it as a process with a longer temporality and a more complex set of expressive behaviors (language, gesture, embodied expression). The comparative account of Freud and Lacan are supported with references to psychoanalysts and scholars of psychoanalysis such as Julia Kristeva, Elizabeth Grosz, and Donald Winnicott.
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Levi, Melih. "The Location of Anxiety." Language and Psychoanalysis 10, no. 2 (December 29, 2021): 34–45. http://dx.doi.org/10.7565/landp.v10i2.5763.
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This essay elaborates an alternative to the Freudian and Lacanian conceptions of anxiety by tracing a middle ground between their accounts of linguistic acquisition and object-attachment. Both psychoanalysts overlook the importance of gestural expression while theorizing the eventual reliance on the symbolic with the onset of the Oedipal period. The essay turns to the folk psychology notion of the “theory of mind,” and a specific experiment called the “false belief task” to offer an alternative to how the encroachment of the symbolic is conceptualized in psychoanalytic history. Rather than framing the onset of the symbolic order as a swift entry into language, the essay proposes rethinking it as a process with a longer temporality and a more complex set of expressive behaviors (language, gesture, embodied expression). The comparative account of Freud and Lacan are supported with references to psychoanalysts and scholars of psychoanalysis such as Julia Kristeva, Elizabeth Grosz, and Donald Winnicott.
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Schmidt, Erika S. "The Berlin Tradition in Chicago: Franz Alexander and the Chicago Institute for Psychoanalysis." Psychoanalysis and History 12, no. 1 (January 2010): 69–83. http://dx.doi.org/10.3366/e1460823509000555.
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Freud considered Franz Alexander, the first graduate of the Berlin Psychoanalytic Institute and an assistant in the Berlin Polyclinic, to be ‘one of our strongest hopes for the future’. Alexander went on to become the first director of the Chicago Institute for Psychoanalysis in 1932 and modeled some of the Chicago Institute's mission on his Berlin experiences. He was also a researcher in psychosomatic medicine, a prolific writer about psychoanalysis and prominent in psychoanalytic organizations. As he proposed modifications in psychoanalytic technique, he became a controversial figure, especially in the elaboration of his ideas about brief therapy and the corrective emotional experience. This paper puts Alexander's achievements in historical context, draws connections between the Berlin and Chicago Institutes and suggests that, despite his quarrels with traditional psychoanalysis, Alexander's legacy may be in his attitude towards psychoanalysis, characterized by a commitment to scientific study, a willingness to experiment, and a conviction about the role of psychoanalysis within the larger culture.
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Pandolfo, Stefania. "Divine Trial and Experimentum Mentis: The Psychoanalyst, the Imam, and the Ordeal of Madness." Psychoanalysis and History 20, no. 3 (December 2018): 293–311. http://dx.doi.org/10.3366/pah.2018.0270.
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Taking the lead from Lacan's experimentum mentis (Seminar VII) of adopting the point of view of the Last Judgement toward a psychoanalytic reconsideration of ethics, this paper traces the subjunctive forms of a conversation between a Moroccan psychoanalyst and a Qurʾanic scholar and religious therapist in their respective ways of engaging the ordeal of madness as a fundamental dimension of subjectivity, ethics, and politics. Implicitly proposing a framework for welcoming the Islamic problematic of the soul in psychoanalysis as an opening to thinking otherwise, it discusses their differing vision of psychic life, and their common attempt to understand the forms of subjective destruction that haunt our historical time. For the psychoanalyst this translated in an ethical, clinical, and existential engagement with psychosis, which took concrete form in his reformist experiment at the psychiatric hospital in Salé-Rabat, in the 1980s, and in his search to find ways of ‘listening’ to the unconscious at religious sites and liturgies; for the Imam in a theological, ethical, and clinical investment with the dialectic of the soul, its ‘battlefield’ (jihād al-nafs), and through the figure of ‘soul choking’ (taḍyīq al-nafs).
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Galli, Pier Francesco. "Tracce: La psicoanalisi e l'istituzione psicoanalitica in Italia. Carlo Viganň intervista Pier Francesco Galli." PSICOTERAPIA E SCIENZE UMANE, no. 1 (February 2009): 95–104. http://dx.doi.org/10.3280/pu2009-001006.
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- Carlo Viganň interviews Pier Francesco Galli on the history of psychotherapy and psychoanalysis in Italy in the 1950s and 1960s. Pier Francesco Galli mentions the quarterly journal Psicoterapia e Scienze Umane ("Psychotherapy, Humanities, and Social Sciences") founded by him in 1967 within the Milan Group for the Advancement of Psychotherapy, and the relationship with the Italian Psychoanalytic Association (SPI). One of the aims of this group was the fostering of psychoanalytic education in Italy, also because at the time the Universities were not equipped for this task. Among other things, since the early 1960s Pier Francesco Galli organized continuing education courses in Milan held by colleagues from the United States and Europe, and founded the book series of Feltrinelli publisher of Milan (87 volumes), and of Bollati Boringhieri publisher of Turin (about 350 volumes). [KEY WORDS: Psicoterapia e Scienze Umane, history of psychotherapy in Italy, psychoanalytic institutions, history of psychoanalysis in Italy, psychoanalytic education]
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Robinson, Ken. "A Portrait of the Psychoanalyst as a Bohemian: Ernest Jones and the ‘Lady from Styria’." Psychoanalysis and History 15, no. 2 (July 2013): 165–89. http://dx.doi.org/10.3366/pah.2013.0131.
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Early psychoanalysts had to work out what it meant for ‘civilized’ sexual morality to lift repression. One possibility was that polygamy might replace monogamy. By 1908 Freud was worried that the defence and practice of polygamy amongst his followers might bring psychoanalysis into disrepute. A central figure in this danger was Otto Gross who openly espoused polygamy and whose ideas had an impact on Jung. New evidence shows that he had an effect too on Ernest Jones, through his wife Frieda with whom Jones had a ‘polygamous’ relationship whilst Gross was with Jung at the Burghölzli in May and June 1908. This relationship is one part of the background to Freud's concern with counter-transference from 1909 and his growing insistence on the psychoanalyst being himself analysed. This paper presents the letters from Jones to Frieda Gross in their historical context.
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Hoffmann, Klaus. "The Development of Clinical Psychoanalytic Practice with Psychotic Patients." Psychoanalysis and History 4, no. 1 (January 2002): 21–30. http://dx.doi.org/10.3366/pah.2002.4.1.21.
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The psychoanalysis of psychoses began nearly as early as the psychoanalysis of neuroses, but has always had problems to be acknowledged by psychiatrists as well as by psychoanalysts. In Zurich, Jung, Abraham and Binswanger started to treat psychotic inpatients with psychoanalysis, first with quick genetic interpretations. Binswanger later changed this approach in his own sanatorium in Kreuzlingen. Landauer favoured the ‘passive analysis’ which Fromm-Reichmann developed into her ‘Intensive Psychotherapy’ later in her sanatorium near Washington, DC. Group analysis and the therapeutic community approach deepened the psychoanalysis of psychoses which today is a multi-professional approach performed by psychoanalysts, nurses and other therapeutic staff members.
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Carpenter, Alexander. "Towards a History of Operatic Psychoanalysis." Psychoanalysis and History 12, no. 2 (July 2010): 173–94. http://dx.doi.org/10.3366/pah.2010.0004.
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This paper examines the history of the trope of psychoanalytic therapy in musical dramas, from Richard Wagner to Kurt Weill, concluding that psychoanalysis and the musical drama are, in some ways, companions and take cues from each other, beginning in the mid-19th century. In Wagner's music dramas, psychoanalytic themes and situations – specifically concerning the meaning and analysis of dreams – are presaged. In early modernist music dramas by Richard Strauss and Arnold Schoenberg (contemporaries of Freud), tacit representations of the drama of hysteria, its aetiology and ‘treatment’ comprise key elements of the plot and resonate with dissonant musical soundscapes. By the middle of the 20th century, Kurt Weill places the relationship between analyst and patient in the foreground of his musical Lady in the Dark, thereby making manifest what is latent in a century-spanning chain of musical works whose meaning centres, in part, around representations of psychoanalysis.
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Mayer, Andreas. "Lost Objects: From the Laboratories of Hypnosis to the Psychoanalytic Setting." Science in Context 19, no. 1 (March 2006): 37–64. http://dx.doi.org/10.1017/s026988970500075x.
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ArgumentThe psychoanalytic setting counts today as one of the familiar therapeutic rituals of the Western world. Taking up some of the insights of the anthropology of science will allow us to account for both the social and the material arrangements from which Freud's invention emerged at the end of the nineteenth century out of the clinical laboratories and private consulting rooms of practitioners of hypnosis. The peculiar way of neglecting or forgetting the object world and the institution of the psychoanalyst as a “transference object” will be traced back to multiple reconfigurations in the history of hypnotism in France and in Germany. In this process, different practitioners tried to achieve a synthesis of clinical work and experimental psychology, with the aim of objectifying knowledge about human subjectivity. While Freud retained the claim of psychoanalysis performing an experimental situation, he set apart his own setting from the objectifying practices which were characteristic of this experimental psychology located in the clinic and the private consulting room.It is not easy to over-estimate the importance of the part played by hypnotism in the history of the origin of psychoanalysis. From a theoretical as well as from a therapeutic point of view, psycho-analysis has at its command a legacy which it has inherited from hypnotism.Sigmund Freud, A Short Account of Psycho-Analysis ([1923] 1924, 192)
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Soreanu, Raluca. "Michael Balint's Word Trail: The ‘Ocnophil’, the ‘Philobat’ and Creative Dyads." Psychoanalysis and History 21, no. 1 (April 2019): 53–72. http://dx.doi.org/10.3366/pah.2019.0281.
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In this paper, I discuss how Michael Balint arrived at the concepts of ‘ocnophil’ and ‘philobat’, which refer to two kinds of object relations. I look at the correspondence between Balint and the classical scholar David Eichholz. The two crafted these words together in a passionate exchange of letters. By recognizing the importance of creative dyads in psychoanalysis, we gain more insight into the creation of psychoanalytic knowledge beyond the frame of individual authorship. I read the collaboration between Balint and Eichholz in its historical and theoretical context, particularly in relation to the Budapest School of psychoanalysis, where intellectual collaborations had an important place. The Budapest School was Michael Balint's first home, and it shaped his epistemic and psychoanalytic style. Balint constructed his psychoanalytic theories in a spirit of openness, maintaining a commitment to conversations between psychoanalysis and other disciplines.
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Herman, David. "Psychoanalysis, Jews and History." European Judaism 55, no. 1 (March 1, 2022): 86–97. http://dx.doi.org/10.3167/ej.2022.550107.
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The early accounts of Freud’s life and the history of psychoanalysis tended to marginalise Jewishness and antisemitism. It is not that Ernest Jones, Henri F. Ellenberger and Richard Wollheim excluded them altogether. There were passing references to Freud’s Jewish background in Moravia, antisemitism in late nineteenth-century Vienna, his largely Jewish circle, his fascination with Moses and the psychoanalytic exodus after the Anschluss in 1938. However, there was a big shift after the 1980s and ’90s in the historiography of psychoanalysis. First, there was a growing interest in the culture and politics of fin-de-siècle Vienna and in Budapest and Prague. Second, there was a growing interest in the world of Jewish Orthodoxy in central and east Europe and its influence on Freud’s generation, and a new concern with antisemitism and race in nineteenth-century medical science and how psychoanalysis can be seen as a response to these new discourses.
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Launer, John. "Sabina Spielrein." European Judaism 55, no. 1 (March 1, 2022): 98–111. http://dx.doi.org/10.3167/ej.2022.550108.
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Sabina Spielrein was a Russian psychoanalyst who worked in Zurich, Berlin, Geneva, Moscow and Rostov-on-Don. She influenced many well-known thinkers in psychoanalysis and psychology, including Jung, Freud, Piaget, Claparède, Vygotsky and Luria. After her death in the Shoah, her life and works were largely forgotten until the discovery of correspondence revealing her erotic relationship with Jung. She was then reinvented as a ‘femme fatale’ in popular culture. It is only in the twenty-first century that the details of her life have been properly reconstructed and that psychoanalysts have recognised her stature as an original thinker in many areas, including the death instinct, child development, attachment and evolution. This article gives an account of her life, explores the reasons for her erasure, and examines her two most significant papers.
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Meneguz, Giorgio. "Politica della psicoanalisi, mistica del ruolo e clinica della colleganza." PSICOTERAPIA E SCIENZE UMANE, no. 3 (August 2009): 313–42. http://dx.doi.org/10.3280/pu2009-003003.
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- This article discusses some aspects of the nodal problem of the intertwining of psychoanalytic training and clinical aspects of the relationship among colleagues, namely: What lessons can we learn from the history of psychoanalysis about the distortions of the relationships within training process and its fallout on how an analyst will behave with his/her colleagues? "Clinical aspects of the relationship among colleagues" refer to some form of impropriety or markedly pathological behaviors that appear both among groups (e.g., phenomena such as sectarianism and conflict), and within the affiliation group (e.g., jealousy and Oedipal rivalry, dominance and submission, conspiracy of silence and the related lack of loyalty, behaviors above or outside the rules, suspiciousness, devaluation of personal relationships and friendships or, worse, through publications, and so on).KEY WORDS: psychoanalytic training, psychoanalytic institutions, transmission/filiations, clinical aspects of the relationship among colleagues, history of psychoanalysis
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Shapira, Michal. "‘Speaking Kleinian’: Susan Isaacs as Ursula Wise and the Inter-War Popularisation of Psychoanalysis." Medical History 61, no. 4 (September 13, 2017): 525–47. http://dx.doi.org/10.1017/mdh.2017.57.
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How did the complex concepts of psychoanalysis become popular in early twentieth-century Britain? This article examines the contribution of educator and psychoanalyst Susan Isaacs (1885–1948) to this process, as well as her role as a female expert in the intellectual and medical history of this period. Isaacs was one of the most influential British psychologists of the inter-war era, yet historical research on her work is still limited. The article focuses on her writing as ‘Ursula Wise’, answering the questions of parents and nursery nurses in the popular journalNursery World, from 1929 to 1936. Researched in depth for the first time, Isaacs’ important magazine columns reveal that her writing was instrumental in disseminating the work of psychoanalyst Melanie Klein in Britain. Moreover, Isaacs’ powerful rebuttals to behaviourist, disciplinarian parenting methods helped shift the focus of caregivers to the child’s perspective, encouraging them to acknowledge children as independent subjects and future democratic citizens. Like other early psychoanalysts, Isaacs was not an elitist; she was in fact committed to disseminating her ideas as broadly as possible. Isaacs taught British parents and child caregivers to ‘speak Kleinian’, translating Klein’s intellectual ideas into ordinary language and thus enabling their swift integration into popular discourse.
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Harcourt, Edward. "The Place of Psychoanalysis in the History of Ethics." Journal of Moral Philosophy 12, no. 5 (September 10, 2015): 598–618. http://dx.doi.org/10.1163/17455243-4681030.
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Psychoanalytic writing rarely features on university ethics curricula, so the idea that psychoanalysis has a place in the history of ethics may be a surprise. The aim of the paper is to show that it should not be. The strategy is to sketch in outline an enduring line of inquiry in the history of ethics, namely the Platonic-Aristotelian investigation of the relationship between human nature, human excellence and the human good, and to suggest that psychoanalysis exemplifies it too. But since the suggestion, once made, seems not only true but obviously true, the paper spends some time exploring why the place of psychoanalysis in the history of ethics has so often been overlooked, before developing the outline more fully and offering detailed reasons as to why psychoanalysis fits it. One consequence is that Freudian and (in a sense explained) ‘relational’ variants of psychoanalysis continue the Platonic-Aristotelian line of inquiry in interestingly different ways.
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Cavitch, Max. "In the Interest of History." History of the Present 12, no. 1 (April 1, 2022): 80–102. http://dx.doi.org/10.1215/21599785-9547239.
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Abstract Psychoanalysis is often wrongly perceived to be uninterested in history. Yet, as the most comprehensive and sophisticated basis for the exploration of human consciousness, the field of psychoanalysis, from its inception to the present, has continued to offer unprecedented insights into how we perceive, record, and share the complexities of temporality. The aim of this article is to demonstrate, with the help of various works by Walter Benjamin—works in which his attunement with psychoanalytic concepts is of special interest—that all historical writing must yield, in one way or another, to the post-Freudian description of the unconscious and its role in elaborating historians’ interest in the historical as such.
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Kernberg, Otto F., André Green, and Paolo Migone. "Un dialogo sulla differenza tra psicoanalisi e psicoterapia psicoanalitica." PSICOTERAPIA E SCIENZE UMANE, no. 2 (May 2009): 215–34. http://dx.doi.org/10.3280/pu2009-002004.
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- Paolo Migone discusses with Otto F. Kernberg and André Green on the difference between psychoanalysis and psychoanalytic psychotherapy. Migone, in agreement with Merton M. Gill's conception of 1984, argues that there is not a real difference, but a continuum of techniques differentiated according to specific clinical situations and patients' defensive structures, following the implications of ego psychology that were clear already in the 1940s and 1950s. Kernberg partly agrees, but he emphasizes the need of differentiating three psychoanalytically framed techniques (psychoanalysis proper, psychoanalytic [or expressive] psychotherapy, and supportive psychotherapy) mostly in order to perform empirical research on their efficacy. Green discusses in depth this problem within the context of the history of Freud's theory of technique, and, among other things, shows how the original idea of Freud's technique (couch, free associations, etc.) was derived from his model of dream work.KEY WORDS: difference between psychoanalysis and psychoanalytic psychotherapy, expressive psychotherapy, supportive psychotherapy, Merton M. Gill, dream model
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Merkur, Dan. "Psychoanalytic methods in the history of religion: A personal statement1." Method & Theory in the Study of Religion 8, no. 4 (1996): 327–43. http://dx.doi.org/10.1163/157006896x00224.
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AbstractFor the Scandinavian tradition of the history of religions, in which I was trained, not the numinous, but the experience of the numinous is the sui generis subject matter of the discipline; and historians routinely emphasize the experiential aspects of religions. The better to understand religious experience, I work interdisciplinarily with psychoanalysis. Freud's treatment of group processes as though they were individual psyches and his pathologizing of religious symbolism are badly dated. Current work in both clinical psychoanalysis and psychoanalytic anthropology is more sophisticated. My major innovations are two. (1) Where historians of religions aspire for religious devotees to recognize themselves in their portraits of the religions, I seek for devotees additionally to gain insight into the unconscious dimensions of their religions. Religions are not reducible to their symbolism, but unconscious motives influence the imagery that religions use to symbolize their metaphysical concerns. (2) I also use psychoanalytic findings and methods to contribute to historiography, in some cases as aids to textual exegesis, but more extensively in studies of shamans, prophets, apocalyptists, and mystics, where psychoanalytic observations on the techniques for inducing and controlling alternate states furnishes historical information that enriches the research findings.
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Bohleber, Werner. "The Restoration of Psychoanalysis in Germany After 1945: Some Focal Points in the Development of Clinical Theory." Psychoanalysis and History 4, no. 1 (January 2002): 5–20. http://dx.doi.org/10.3366/pah.2002.4.1.5.
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After 1945, the development in psychoanalysis in Germany was initially dominated by the programme that had begun at the Göring Institute of integrating the schools of depth-psychology. The connection to philosophical anthropology led to a polemic against a form of psychoanalysis based on the natural sciences. The return of psychoanalysis as it was taught in the International Psychoanalytical Association and the advance of ego psychology put an end to this development. The hermeneutic debate of the 1960s was an impetus for fruitful further developments in ego psychology (‘scenic understanding’) as well as in object relations psychology and the related treatment technique. The debate over the severe pathologies at the end of the 1970s did not bring forth much in the way of independent contributions. The ruptures in this development of psychoanalysis in Germany are interpreted against the background of the coming to terms with National Socialism and the Holocaust. Nach 1945 beherrschte zunächst das im Göring Institut begonnene Programm der synoptischen Verbindung der tiefenpsychologischen Schulen die Entwicklung der Psychoanalyse in Deutschland. Die Verbindung mit der philosophischen Anthropologie und deren scharfer Gegensätzlichkeit zwischen Natur und Geist führte zu einer Polemik gegen die naturwissenschaftliche Psychoanalyse. Die Rückkehr der Psychoanalyse Sigmund Freuds und das Einströmen der Ich-Psychologie beendete diese Entwicklung. Angestoßen durch die Hermeneutik-Debatte der sechziger Jahre kam es zu fruchtbaren Weiterentwicklungen der Ich-Psychologie (‘szenisches Verstehen’) sowie der Objektbeziehungspsychologie und damit verbunden der Behandlungstechnik. Zu der Debatte um die schweren Pathologien Ende der siebziger Jahre entstanden keine eigenständigen Beiträge mehr. Die Brüche in dieser Entwicklung der Psychoanalyse in Deutschland werden auf dem Hintergrund der Auseinandersetzung mit Nationalsozialismus und Holocaust interpretiert. Scham, Schuld, Idealisierung sowie die Diffusion der Generationsgrenzen bildeten ein untergründiges Spannungsfeld.
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Crick, Penny. "The London Clinic of Psychoanalysis, from the Origins in 1926 to Today." Psychoanalysis and History 24, no. 3 (December 2022): 299–310. http://dx.doi.org/10.3366/pah.2022.0436.
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The London Clinic of Psychoanalysis is part of the British Psychoanalytical Society and its training body, the Institute of Psychoanalysis. The paper discusses the functioning of the Clinic and its beginnings. It then looks at what can be learnt from the Clinic's history and phases of development. The author reflects on the various financial, institutional, political and cultural challenges associated with the provision of low-fee psychoanalytic treatment and concludes that money is not the only barrier to ‘psychoanalysis for the people’.
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Seidler, Christoph. "East goes West — West goes East: border crossing and development." Group Analysis 52, no. 2 (January 11, 2019): 172–89. http://dx.doi.org/10.1177/0533316418819957.
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In the aftermath of the Nazi era and the Second World War the ‘Bloodlands’ of Eastern Europe including Germany were left with a pervasive and significant loss of empathy. Robi Friedman speaks of the ‘Soldier’s Matrix’ (2015), in which dehumanizing dissociation increases, and empathy, guilt and shame disappear. In the GDR (German Democratic Republic)—under totalitarian and authoritarian conditions—this state of emotional deficit persisted for longer than in the Federal Republic (BRD). Gradually, but only after reunification, could change in the whole of Germany become possible. In the following text I will review the fragmented state of psychoanalysis in the battered city of Berlin after the Second World War. I describe the predicament of psychoanalysts, who are hopelessly entangled in adaptation processes, fearing the new rulers and dreading their own conscience. Despite their weakened sense of courage, they were however able to create space for freedom of thought. I intend to convey the trajectory of that process. The GDR history, despite the experience of confinement, is also a story of opening. Specific developments within the borders enabled the preservation as well as the transportation of psychoanalytic thought: some examples can be seen in inpatient forms of psychotherapy, individual psychodynamic therapy and especially the Intended Dynamic Group Psychotherapy (IDG). The opening of the ‘Wall’ made profound psychoanalytic post-qualification possible, but it came at a cost to the specific developments of the health system in the East. Within this system group therapists took their own particular path. After several years of cautious rapprochement the founding of BIG (Berlin Institute for Group Analysis) could be negotiated and established in 2003, supported by all Institutes of Berlin belonging to the umbrella organization of the DGPT (German Society for Psychoanalyse, Psychotherapy, Psychosomatic). Nine years later the Deutsche Gesellschaft für Gruppenanalyse und Gruppenpsychotherapie (D3G) consolidated in the merger of several individual groups resulting in a continuous and refreshingly pluralistic cooperation today. This article will therefore describe a series of societal shifts, transitions, internal and external attempts to heal, that are well reflected within the parallel process visible in the development of group analysis and its practitioners. One example to consider would be the asymmetry between psychoanalytic ‘teachers’ (West) and ‘students’ (East) and the dynamics experienced during professional encounters, which were very particular and rather complicated. However, that is a chapter in itself and will be considered separately.
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Ammon, Maria, and Thomas Rosky. "Psychoanalysis and Psychodynamic Psychiatry in Germany." Psychodynamic Psychiatry 50, no. 4 (December 2022): 578–84. http://dx.doi.org/10.1521/pdps.2022.50.4.578.
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The authors relate the complex and eventful history of psychoanalysis and psychodynamic psychiatry in Germany. After highlighting Wilhelm Griesinger's pioneering efforts, they describe the founding of the first psychoanalytic associations and their evolution under National Socialism and during the post-World War II period. They discuss the contributions of Günter Ammon, the state of psychoanalysis and psychodynamic psychiatry in Germany, current trends, and future directions.
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Naszkowska, Klara. "Psychoanalyst, Jew, Woman, Wife, Mother, Emigrant." European Judaism 55, no. 1 (March 1, 2022): 112–37. http://dx.doi.org/10.3167/ej.2022.550109.
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At least seventy-two first- and second-generation women psychoanalysts emigrated to the United States as Nazism came to dominate Europe. There – largely in Vienna, Berlin and Zurich – from the early 1900s to the beginning of the Second World War, they had been at the forefront of the psychoanalytic movement; after emigrating, they were decisive in shaping the development of Freudian theory and practice in the US. Their contributions notwithstanding, today they are neglected and at risk of being marginalised or falling into oblivion. Using both historical materials and personal-history documents, including memoirs, interviews, correspondence and personal communications, this article revives and reconstructs the individual and professional biographies of eight first-generation analysts – Frances Deri, Helene Deutsch, Salomea Gutmann-Isakower, Clara Happel, Karen Horney, Flora Kraus, Mira Oberholzer-Gincburg and Christine Olden – and focuses on their complex multiple identities as professional women (the Jewish New Women of their milieu), pioneers of psychoanalysis, Jews, refugees, German-speaking emigrants, mothers and more.
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Marinescu, Paul. "“L’énigme du passé”. Vers les fondements du rapport entre l’histoire et la psychanalyse." Études Ricoeuriennes / Ricoeur Studies 10, no. 2 (March 3, 2020): 70–87. http://dx.doi.org/10.5195/errs.2019.479.
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This article aims to address, by means of a two-step analysis, the foundations of the relationship between history and psychoanalysis as “disciplinary practices” that deal with the past. In the first step, I examine the different relationships between history and psychoanalysis but also the uses of psychoanalysis in historical approaches. My goal here is to situate the context and the guiding questions. As a second step, I try to show that Ricœur puts forward, in his book Memory, History, Forgetting, a major thesis regarding the foundations of the relationship between psychoanalysis and the hermeneutics of history. By means of the phenomenology of wounded memory, he identifies a fundamental structure of collective existence that provides the basis of this relationship. Finally, I seek to determine the scope of this structure, which takes the form of an originary trauma affecting the collective existence, by drawing an analogy with the psychoanalytic concept of afterwardsness.
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El Shakry, Omnia, Sara Pursley, and Caroline McKusick. "Introduction." Psychoanalysis and History 20, no. 3 (December 2018): 269–75. http://dx.doi.org/10.3366/pah.2018.0268.
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This special issue stages an encounter between psychoanalysis and the Middle East. Taking seriously the possibility of an alchemical transformation of psychoanalytic thought through its encounter with the Middle East and with Islam, chapters reopen the psychoanalytic canon to consider key concepts through unexpected interlocutors, religious traditions, and intellectual formations. This includes bringing medieval Islamic philosophical concepts of the Cloud to bear on conceptions of causality and après coup; and thinking from the point of view of the Last Judgment in dialogue with the therapeutic work of a Moroccan imam and the Lacanian analyst Fouad Benchekroun. Authors also recover lesser known histories of psychoanalytic theory: in the work of Egyptian psychoanalytic theorist Sami-Ali, who developed a distinctly expansive theory of the imaginary influenced by Islamic apophatic theology and his own clinical work; and in Iraqi sociologist ʿAli al-Wardi's critical re-evaluation of the unconscious, via the Islamic revolutionary tradition, as a source of the miraculous. Moving to the contemporary era, chapters tackle the various uses of psychoanalysis in ‘dialogue initiatives’ that delegitimize Palestinians' use of violence in Palestine/Israel; and in efforts to ‘lay on the couch’ the figure of the jihadi in contemporary France in the service of a secular modernizing project. Engaging critical theory, history, anthropology, literary studies, and Islamic studies, this special issue will be of interest to all those concerned with psychoanalysis in relation to a geopolitical elsewhere.
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Shakry, Omnia El. "Psychoanalysis and the Imaginary: Translating Freud in Postcolonial Egypt." Psychoanalysis and History 20, no. 3 (December 2018): 313–35. http://dx.doi.org/10.3366/pah.2018.0271.
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This article imagines psychoanalysis geopolitically by way of an exploratory foray into the oeuvre of Sami-Ali, the Arabic translator of Sigmund Freud's Three Essays on the Theory of Sexuality, author of a large body of original psychoanalytic writings, and translator of the poetry of Sufi masters. Taken together, his writings enable a critical rethinking of the role of the imaginary, the mechanisms of projection, and the epistemology of non-knowledge in the workings of the unconscious. Significantly, such a rethinking of key psychoanalytic concepts drew upon the Sufi metaphysics of the imagination of Ibn ʿArabi. Yet such theoretical work cannot be understood outside of its wider clinical context and the conditions of (im)possibility that structure psychoanalysis within the postcolony. Reconstituting Sami-Ali's early theoretical writings alongside his work with the long-forgotten figures he observed, incarcerated female prostitutes in 1950s Cairo, I argue that his clinical encounters constituted the ground of his theorization of the imaginary within the embodied subject. Attending to the work of translation inherent within psychoanalytic practice – whether from Sigmund Freud's own German writings into French or Arabic, or from clinical practice into theoretical discourse – helps us conceptualize psychoanalysis as taking place otherwise at the intersection of multiple epistemological and ethical traditions.
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Evans, Bonnie. "Between Instincts and Intelligence: The Precarious Sciences of Child Identity in Twentieth-Century Britain." Psychoanalysis and History 21, no. 2 (August 2019): 171–92. http://dx.doi.org/10.3366/pah.2019.0294.
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The psychoanalysis of children began to flourish in the 1920s. In exactly the same period, the technique of intelligence testing also began to expand. Yet the relation between these two theoretical advances is often overlooked and misunderstood. This article focuses on the British context and considers why it is vital to consider the history of child psychoanalysis in relation to intelligence testing. The first half considers the growth of child psychoanalysis from the 1920s and reflects on how psychoanalytically informed thinkers such as Jean Piaget, Susan Isaacs and Donald Winnicott considered children's intellectual capacities in relation to emotional engagement. The second half considers major changes in approaches to mental health and ‘mental deficiency’ in the late 1950s, and explores how this led to a mounting criticism of psychoanalytic theories of ‘autistic’ and ‘psychotic’ thought. The article concludes with a reflection on how political change in the 1970s and 1980s influenced new models of child development and encouraged new psychoanalytic work.
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Rolnik, Eran J. "Between Ideology and Identity: Psychoanalysis in Jewish Palestine (1918–1948)." Psychoanalysis and History 4, no. 2 (July 2002): 203–24. http://dx.doi.org/10.3366/pah.2002.4.2.203.
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The reception of psychoanalysis outside the German cultural sphere is an important chapter in the historiography of psychoanalysis as well as in the social and intellectual history of many societies. This paper attempts to historicize the reception of the Freudian paradigm in Palestine under the British Mandate by locating two of its main historical contexts: the socialist foundations of the budding Jewish society and the migration of German-speaking psychoanalysts following the Nazi accession to power.