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Journal articles on the topic 'Psychoanalysis and culture'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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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.

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2

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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3

Loewenberg, Peter. "Chinese culture and psychoanalysis." Psychoanalysis and Psychotherapy in China 3, no. 1 (June 1, 2020): 22–29. http://dx.doi.org/10.33212/ppc.v3n1.2020.22.

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An emotional and intellectual affinity between Chinese culture and psychoanalysis has surprised and attracted many of us who work and teach in the People’s Republic of China (PRC) and Taiwan. A primary motive for seeking analysis and psychoanalytic training is because psychoanalysis serves as an inner resource for modern Chinese to resist the authority and moral coercion from family, repressive institutions, and the state. Despite the current focus on the narcissism of wealth, power, and fame among affluent urban Chinese, the reception of psychoanalysis is conditioned by contemporary and ancient cultural factors. For contemporary Chinese, psychoanalysis is an exciting tool of personal liberation to build a sense of an autonomous self that is not a part of traditional Chinese values and family structures. This article will focus on the traditional imperatives, suggesting that explicit trends in Chinese culture and philosophical and religious traditions contribute to explaining why there is currently an enthusiastic responsiveness to psychoanalysis in China (Scharff & Varvin, 2014). To those who have worked and taught in China there appears to be a cultural aptitude for the psychodynamic modes of thought, its dialectics, the coexistence of contradictions, the suspension and collapse of linear time categories that allows Chinese students and candidates to “take to” and under-stand analytic thought and practice. I believe the Chinese will, in the tradition of their rich and ancient intellectual heritage, develop a form of “Chinese psychoanalysis” which will synthesise the Western psychoanalytic “schools” and teachings with uniquely Chinese tempers, flavours, registers, and characteristics (Gerlach et al., 2013).

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4

Ratushnyi, Denys. "Culture in the psychoanalytical concept of Karen Horney." UKRAINIAN CULTURAL STUDIES, no. 2 (11) (2022): 94–96. http://dx.doi.org/10.17721/ucs.2022.2(11).19.

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The purpose of the publication is to analyze views of American psychoanalytic Karen Horney on the relationship between culture and mental life. The main methodological principles of K. Horney are defined: rejection of causal relationship between childhood and mental processes in adult age; rejection of primacy of biological and physiological factors in mental life; rejection of attempts to create universal psychology of humankind. These changes in methodology are the main distinction between Horney's concepts and orthodox Freudianism that also had caused conflict between them. It is found that the main research guideline of K. Horney is the recognition of the influence of culture on the mental life of a person. Culture is understood by K. Horney as a set of values in society that form the demands for an individual. Contradictory demands become the main source of neurosis – repression out anxiety and suppression drives. K. Horney defines the central problem of modern society as competition, which implies aggressive achievement of success. Competition, according to K. Horney, contradicts the desire to gain affection, which is why the "neurotic personality of our time" is formed. Also analyzed are the discussions around whether Karen Horney's theory can be considered psychoanalytic. Despite the criticism of orthodox Freudians, Horney emphasized that her departure from classical psychoanalysis is possible only on the basis of Freud's discoveries. At the same time, whether her concept belongs to psychoanalysis depends on what to consider essential in it: following the dogmas formulated by Freud, or the study of unconscious processes of the human psyche. Since Horney herself adheres to the second thesis, from her point of view she remains a psychoanalyst, as evidenced by her founding of the Association for the Advancement of Psychoanalysis

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5

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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Ranger, Jamie. "Book Review: Psychoanalysis and Digital Culture – Audiences, Social Media, and Big Data by Jacob Johanssen & Event Horizon – Sexuality, Politics, Online Culture, and the Limits of Capitalism by Bonni Rambatan & Jacob Johanssen." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 20, no. 1 (February 7, 2022): 37–44. http://dx.doi.org/10.31269/triplec.v20i1.1325.

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Jamie Ranger reviews Jacob Johanssen’s Psychoanalysis and Digital Culture – Audiences, Social Media, and Big Data. The book offers a comprehensive account of our contemporary media environment – digital culture and audiences in particular – by drawing on psychoanalysis and media studies frameworks. Event Horizon, written by Johanssen in co-authorship with Bonni Rambatan, applies a psychoanalytic lens to online culture, modern sexuality and politics to examine the functioning of capitalist ideology.

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7

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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8

Russell, Ian. "Freud and Volkan: Psychoanalysis, group identities and archaeology." Antiquity 80, no. 307 (March 1, 2006): 185–95. http://dx.doi.org/10.1017/s0003598x00093352.

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Social groupings create material cultures and material objects reflect and maintain group identities. The author explores the role of psychoanalysis in examining and explaining the origins and the need for these identities — and their material symbols — in the mind. He then shows that modern archaeology itself needs psychoanalysing: as a purveyor of culture, it is in the business of creating or reinforcing modern identities.

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Hossein etezady, M. "Psychoanalysis in a ‘shame culture’: Japanese psychoanalytic insights." International Journal of Psychoanalysis 91, no. 5 (October 2010): 1242–45. http://dx.doi.org/10.1111/j.1745-8315.2010.00316.x.

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10

Fine, Reuben. "Psychoanalysis and Psychology." Psychological Reports 59, no. 2 (October 1986): 695–708. http://dx.doi.org/10.2466/pr0.1986.59.2.695.

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This paper makes a plea for a closer rapprochement between psychoanalysis and psychology. While growth in the American Psychoanalytic Association has been extremely slow over the past ten years, growth in the nonmedical field has been extraordinary. Should psychanalysis embrace psychology as a science more fully, the effect on the culture would be enormous.

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11

Davidson, Leah. "Culture and Psychoanalysis." Contemporary Psychoanalysis 24, no. 1 (January 1988): 74–91. http://dx.doi.org/10.1080/00107530.1988.10746220.

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12

Abeles, Norman, and Pratyusha Tummala. "Culture-Fair Psychoanalysis?" Contemporary Psychology: A Journal of Reviews 38, no. 11 (November 1993): 1226–27. http://dx.doi.org/10.1037/032806.

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13

ASH, MITCHELL G. "AMERICANIZING PSYCHOANALYSIS." Modern Intellectual History 14, no. 2 (October 27, 2015): 607–17. http://dx.doi.org/10.1017/s1479244315000402.

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The general theme that unites the works to be discussed here is the history of psychoanalysis in America over the past hundred years, particularly during the heyday of its public impact from the 1950s through the 1970s. The broad outlines of this story have been well known for some time. Interesting about the volumes discussed here is the step that each book takes in its own way beyond a narrow focus on Freud and his followers or the institutional history of the psychoanalytic profession to examinations of so-called neo-Freudianism and of the entry of psychoanalytic discourse into American middle- and highbrow popular culture. The question whether, how, or to what extent psychoanalysis became “Americanized” in the course of all this is addressed explicitly in the volume by Elizabeth Lunbeck, and implicitly in the other books under review. In the following I will discuss each volume in turn, pointing to linkages among them along the way.

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14

Lévy Lazcano, Silvia. "Between modernity and tradition: the formation of a psychoanalytical culture during the Franco dictatorship." Culture & History Digital Journal 10, no. 1 (April 29, 2021): e008. http://dx.doi.org/10.3989/chdj.2021.008.

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The aim of this work is to analyze the process by which psychoanalysis categories joined scientific and popular culture in Francoism. To do so, we will start with the criticism and reinterpretations that different experts did on Freud’s theory to adapt it to the new political-social context. This analysis will allow us to show how reappropriation and signification of a progressive and modern theory was achieved based on the doctrinal principles of national-Catholicism. From here on, we will analyze the incorporation of psychoanalytic language and ideas into several mass media, confirming the consolidation of psychoanalysis as a cultural framework in Spain.

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15

Ren, Zhengjia, Maranda Yee Tak Sze, Wenhua Yan, Xinyue Shu, Zhongyao Xie, and Robert M. Gordon. "Future research from China on distance psychoanalytic training and treatment." Psychoanalysis and Psychotherapy in China 4, no. 1 (June 1, 2021): 49–58. http://dx.doi.org/10.33212/ppc.v4n1.2021.49.

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We present three recent research projects from China on distance psychoanalytic training and treatment. The first study explored how the internet could influence the process of psychoanalysis in three ways. First, choosing to accept online psychoanalysis is itself meaningful to the patients. Second, the internet connection itself can also be an organic component of the psychoanalysis. Third, the patients could see the real-time images of themselves during the online psychoanalysis, which could influence the analytic process. The second study found that psychoanalysis provides an important support to improve the process of individualisation among Chinese people. The results indicate that Chinese people have been through many traumatic events in the past century, such as civil wars, colonisation, and the Cultural Revolution. Through therapy, these hidden pains are expressed, understood, and healed. Psychoanalysis brings about a new dialectic relationship model: on the one hand, it is a very intimate relationship, you can talk and share everything in your life with a specific person; on the other hand, it is quite different from the traditional Chinese relationship model. They see psychoanalysis as a bridge, enabling the participants to achieve their connection with Chinese culture by using Chinese literature, art, religion, philosophy, to find their own path of individualisation. The third study surveyed 163 graduates of a distance psychoanalytic programme and found that the graduates developed a strong identification with the psychoanalytic field, with private practice clinical hours increased and fees increased. Looking forward to the future, 92% of the respondents plan to be supervisors, 78% to be analysts, 73% to be teachers, 46% to be authors, and 36% to be speakers.

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16

Thomson, Mathew. "‘The Solution to his Own Enigma’: Connecting the Life of Montague David Eder (1865–1936), Socialist, Psychoanalyst, Zionist and Modern Saint." Medical History 55, no. 1 (January 2011): 61–84. http://dx.doi.org/10.1017/s0025727300006050.

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This article examines the career of pioneer British psychoanalyst David Eder (1865–1936). Credited by Freud as the first practising psychoanalyst in England, active in early British socialism and then a significant figure in Zionism in post-war Palestine, and in between an adventurer in South America, a pioneer in the field of school medicine, and a writer on shell-shock, Eder is a strangely neglected figure in existing historiography. The connections between his interest in medicine, psychoanalysis, socialism and Zionism are also explored. In doing so, this article contributes to our developing understanding of the psychoanalytic culture of early twentieth-century Britain, pointing to its shifting relationship to broader ideology and the practical social and political challenges of the period. The article also reflects on the challenges for both Eder’s contemporaries and his biographers in making sense of such a life.

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Sedykh, Arkadiy Petrovich, Elvira Nikolajevna Akimova, and Konstantin Viktorovich Skvortsov. "Discourse “hypostases” of Jacques Lacan: French linguistic culture." Philology. Issues of Theory and Practice 17, no. 4 (April 17, 2024): 1163–71. http://dx.doi.org/10.30853/phil20240169.

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The aim of the research is to identify the linguosemiotic characteristics of the discourse of the French psychoanalyst Jacques Lacan, transmitting elements of his linguistic personality, through the lens of the scholar’s contribution to French language culture. The scientific novelty of the research lies in constructing a cognitive-communicative model for describing discourse and in introducing the term “discourse sharing” into scientific use of language theory to refine the conceptual apparatus and achieve a clearer semantic structuring of the terminological system of onomasiology, language theory, and communication theory. An important aspect of the research is the discovery of correlations between interdiscourse transfer and transcultural modeling of meta-psychoanalytic knowledge, in other words, between linguistic and conceptual analysis of discourse within the interpretative-semiological approach. The obtained data make it possible to identify a number of important mechanisms of linguosemiotic influence on individual thinking, necessary for adequate communication as a subtype of discourse sharing linked to the activation of the dynamics of linguosemiotic and linguocultural data development, in the process of creating new meta-discourse axiology both in theory and in practice not only in the linguosemiotics of psychoanalysis but also in general linguistics.

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18

Osipova, Tatyana. "Psychoanalysis and christianity. The oretical dynamics." Philosophical anthropology 9, no. 1 (June 30, 2023): 74–107. http://dx.doi.org/10.21146/2414-3715-2023-9-1-74-107.

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The subject of this research is the psychoanalytic theory of religion and the evolution of its interpretation of Christianity. The dynamics of theoretical development is represented by three main epochs of development. First, it is worth considering the prerequisites from which psychoanalysis and the psychoanalytic theory of religion originated. In Western Christian culture, the intellectual thought of the XIX–XX centuries is fueled by the Enlightenment era, the philosophy of the “death of God” and scientific progress. But psychoanalysis is initially in a twofold position: it exposes primitive ideas about religion, and at the same time there is a lot of evidence that the symbolism and revelations of intuition embedded in the Judeo-Christian religion are included in its structure. The next milestone is the reign of existentialism and the development of postmodern thought. The understanding of the spiritual aspects of the human subject is significantly deepened. Psychoanalytic thinking about religion perceives existential intuitions and turns out to be an ally of Christianity. Finally, the third stage, when by the beginning of the XXI century there is a characteristic request of the New Time for the transformation of previous knowledge about religion and religiosity, from the side of psychoanalysis there are a number of important discoveries about the subject. The dialogue of religions and psychoanalysis is becoming extremely relevant and, as this study shows, modern psychoanalysis has worthy answers to the problem of Christianity in the post-Christian (secular) world. The research is based on the theory of religion, in addition to the theory of Freud, by such authors as G. Bataille, J.Lacan, Y.Kristeva, as well as modern psychoanalytic developments in the field of studying the reality of a religious subject, presented on the intellectual scene over the past decades. In conclusion, conclusions are given regarding the general discourse of psychoanalysis and Christianity.

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19

Poland, Warren S. "Psychoanalysis in the Culture." Journal of the American Psychoanalytic Association 50, no. 4 (August 2002): 1103–8. http://dx.doi.org/10.1177/00030651020500041901.

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20

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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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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Starcenbaum, Marcelo. "Marxism, Structuralism and Psychoanalysis." Historical Materialism 27, no. 4 (December 19, 2019): 99–125. http://dx.doi.org/10.1163/1569206x-00001574.

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Abstract Althusser’s reception within Argentinian psychoanalytic culture assumed a variety of different forms. For the purposes of delimiting mediations between Marxism, structuralism and psychoanalysis in Argentina during the 1960s and ’70s, this work seeks to reconstruct historical readings of Althusser according to his reception within three distinct interpretative communities. The first group, centring on the figure of Oscar Masotta, concerns Althusser’s role in the development of Argentina’s incipient Lacanian groups. For the second group, primarily dissident-psychoanalytic and Freudo-Marxist, the reception of Althusser will be considered in tandem with ensuing debates between Freudo-Marxism and Althussero-Lacanism. The third group asks us to consider the role of Althusserianism in discussions around the professionalisation of psychology, where the careers of Carlos Sastre and Roberto Harari showed the strongest connections to Althusser’s work.

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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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Francis, Samuel. "‘A Marriage of Freud and Euclid’: Psychotic Epistemology in The Atrocity Exhibition and Crash." Humanities 8, no. 2 (May 14, 2019): 93. http://dx.doi.org/10.3390/h8020093.

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The writings of J.G. Ballard respond to the sciences in multiple ways; as such his (early) writing may productively be discussed as science fiction. However, the theoretical discipline to which he publicly signalled most allegiance, psychoanalysis, is one whose status in relation to science is highly contested and complex. In the 1960s Ballard signalled publicly in his non-fiction writing a belief in psychoanalysis as a science, a position in keeping with psychoanalysis’ contemporary status as the predominant psychological paradigm. Various early Ballard stories enact psychoanalytic theories, while the novel usually read as his serious debut, The Drowned World, aligns itself allusively with an oft-cited depiction by Freud of the revelatory and paradigm-changing nature of the psychoanalytic project. Ballard’s enthusiastic embrace of psychoanalysis in his early 1960s fiction mutated into a fascinatingly delirious vision in some of his most experimental work of the late 1960s and early 1970s of a fusion of psychoanalysis with the mathematical sciences. This paper explores how this ‘Marriage of Freud and Euclid’ is played out in its most systematic form in The Atrocity Exhibition and its successor Crash. By his late career Ballard was acknowledging problems raised over psychoanalysis’ scientific status in the positivist critique of Karl Popper and the work of various combatants in the ‘Freud Wars’ of the 1990s; Ballard at this stage seemed to move towards agreement with interpretations of Freud as a literary or philosophical figure. However, despite making pronouncements reflecting changes in dominant cultural appraisals of Freud, Ballard continued in his later writings to extrapolate the fictive and interpretative possibilities of Freudian and post-Freudian ideas. This article attempts to develop a deeper understanding of Ballard’s ‘scientific’ deployment of psychoanalysis in The Atrocity Exhibition and Crash within the context of a more fully culturally-situated understanding of psychoanalysis’ relationship to science, and thereby to create new possibilities for understanding the meanings of Ballard’s writing within culture at large.

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Stetsyuk, Konstantin S. "Philosophy of culture and psychoanalysis." Pushkin Leningrad State University Journal, no. 1 (2021): 83–94. http://dx.doi.org/10.35231/18186653_2021_1_83.

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Coco, Janice M. "Book Review: Psychoanalysis and Culture." Journal of the American Psychoanalytic Association 52, no. 4 (December 2004): 1253–57. http://dx.doi.org/10.1177/00030651040520040301.

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Cooper, Arnold M. "The Changing Culture of Psychoanalysis." Journal of the American Academy of Psychoanalysis 15, no. 3 (July 1987): 283–91. http://dx.doi.org/10.1521/jaap.1.1987.15.3.283.

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Turkle, Sherry. "Whither Psychoanalysis in Computer Culture?" Psychoanalytic Psychology 21, no. 1 (2004): 16–30. http://dx.doi.org/10.1037/0736-9735.21.1.16.

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Jensen, U. "Berlin Psychoanalytic: Psychoanalysis and Culture in Weimar Republic Germany and Beyond." German History 30, no. 4 (July 9, 2012): 615–16. http://dx.doi.org/10.1093/gerhis/ghs046.

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Blowers, Geoffrey. "Bingham Dai, Adolf Storfer, and the Tentative Beginnings of Psychoanalytic Culture in China: 1935-1941." Psychoanalysis and History 6, no. 1 (January 2004): 93–105. http://dx.doi.org/10.3366/pah.2004.6.1.93.

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This paper looks at the work of two figures who, while marginal to theoretical developments within the history of psychoanalysis, each briefly played an important role in the dissemination of analytical ideas in China, contributing to an early psychoanalytic culture there. Bingham Dai, a native of China, while studying for a PhD in sociology at Chicago, received instruction from Harry Stack Sullivan and a psychoanalytic training under Karen Horney's supervision. However, the neo-Freudian outlook with which this experience imbued him had its roots in an earlier encounter with his experiments in personality education first conducted on students in a Tientsin high school, and later in Shantung under the direction of the conservative Confucian scholar and reformer, Liang Shu Ming. These experiences convinced him that a less orthodox psychoanalytic perspective was what Chinese patients with psychological problems required. He returned in 1935 to teach medical psychology to doctors at Peking Union Medical College, taking a few into analysis and treating some patients. However, the Sino-Japanese war brought these activities to a close and he left in 1939, just a few months after the former Freud publisher and Viennese émigré, Adolf Storfer, arrived. Storfer set about publishing Gelbe Post, a German language periodical replete with articles on psychoanalysis, linguistics and Chinese culture. But limited finances, severe competition from a rival publisher, plus his own ill health, forced him to abandon this in spite of the support offered him through the many contributors in the international psychoanalytic community whose articles he published. The paper concludes by considering the relative historiographic fate of the men upon whom subsequent scholarship has been very unevenly focused.

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Wright, Colin. "Happiness Studies and Wellbeing: A Lacanian Critique of Contemporary Conceptualisations of the Cure." Culture Unbound 6, no. 4 (October 1, 2014): 791–813. http://dx.doi.org/10.3384/cu.2000.1525.146791.

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Criticising the discourse of happiness and wellbeing from a psychoanalytic perspective, this article is in five parts. The first offers a brief philosophical genealogy of happiness, charting its diverse meanings from ancient Greece, through Medieval Scholasticism and on to bourgeois liberalism, utilitarianism and neoliberalism. The second contextualizes contemporary happiness in the wider milieu of self-help culture and positive psychology. The third explores the growing influence but also methodological weaknesses of the field of Happiness Studies. The fourth then focuses specifically on the notion of wellbeing and the impact it has had on changing definitions of health itself, particularly mental health. The fifth and final section then turns to psychoanalysis, its Lacanian orientation especially, to explore the critical resources it offers to counter today’s dominant therapeutic cultures. It also emphasises psychoanalytic clinical practice as itself an ethico-political challenge to the injunction to be happy that lies at the heart of consumer culture.

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Plotkin, Mariano Ben. "Tell Me Your Dreams: Psychoanalysis and Popular Culture in Buenos Aires, 1930-1950." Americas 55, no. 4 (April 1999): 601–29. http://dx.doi.org/10.2307/1008323.

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How does one write the history of psychoanalysis? Although the question seems too broad it is still pertinent. In countries like Argentina, where psychoanalysis has become a Weltanschauung, traditional approaches from the history of science, the history of ideas or institutional history are insufficient to give a full account of its cultural implantation. There is a level of cultural reception that is unaccounted for by those approximations but which is, nevertheless, a constitutive component of the history of the discipline. Although some authors have identified a common “latin pattern” in the reception of psychoanalysis, national differences sometimes overcome similarities. Whereas psychoanalysis, for instance, started to be discussed in Argentine medical circles as early as in the 1910s, it did not have the influence in avant-garde literature that it had in France or Brazil. However, since the early 1920s psychoanalysis had an impact in popular magazines and publications in Buenos Aires. Only a multilayered analysis can provide a good understanding of the different patterns of reception of psychoanalysis. Elsewhere I dealt with the impact of psychoanalysis in the medical profession and in the teaching of psychology in Buenos Aires. My goal here is to analyze another area of diffusion of psychoanalysis: popular periodical publications. Although the massive diffusion of psychoanalysis in Argentina began in the 1960s, since the late 1920s popular magazines and publications introduced discussions on psychoanalysis and its creator, thus defining a space through which the discipline inserted itself in the culture of the city of Buenos Aires. It seems clear that in Argentina publications aimed at an expanded lower-middle class public, outside and beyond the restricted circle of the “republic of letters,” constituted an earlier path of reception for psychoanalysis than what is usually considered high literature.

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Smith, Graeme C. "Psychoanalysis Today." Australian & New Zealand Journal of Psychiatry 22, no. 1 (March 1988): 12–15. http://dx.doi.org/10.1080/00048678809158939.

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Psychoanalysis as a theory has permeated Western culture in a way that often no longer is conscious. Psychoanalysis as a practice has had a more visible and stormy progress. A similar fate has befallen behavioural, biological, cognitive and social psychology, and it is argued that the attractiveness of reductionism acts to prevent critical appraisal of psychoanalysis and of the other paradigms.

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Mandelli de Marsillac, Ana Lúcia. "Communication disorder: contemporary art and psychoanalysis." Communication & Methods, no. 1 (June 27, 2019): 91–97. http://dx.doi.org/10.35951/v1i1.6.

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This revision seeks to analyze the methodological intersections of contemporary art and psychoanalysis, by considering the value attributed to communication disorders by both fields. I will analyze elements of "In the Face of time: History of art and anachronism of Images" (2000), by Didi-Huberman. In addition, I will single out two texts that are crucial to the psychoanalytic method: "The Uncanny” (1919), by Freud and "Function and field of speech and Language" (1953), by Lacan. The concept of the uncanny is central to this approach, since it reveals the proximity between strangeness and familiarity. It is through the concept of the uncanny that psychoanalysis unfolds the perspective of a negative aesthetics, which is not at the service of the completeness of communication. Instead, it focuses on the cracks that paradoxically allow us to say more and to look at the latent contents of communication. Contemporary art and psychoanalysis both use non-linear communication. Research performed at their intersection is based on qualitative methodologies and seeks to analyze exemplary situations in culture, such as the discourses of an epoch and works of art. In this methodological encounter, there isn’t a single meaning to be sought. On the contrary, it is the researcher’s task to reflect on the paths that lead to the creation of a work of art, as well as on the ideals it conveys, its singularity and its relationship with culture. He can then render visible the complexity and the multiple meanings embedded in the work of art.

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Mazlish, Bruce, and Steven Marcus. "Freud and the Culture of Psychoanalysis." Journal of Interdisciplinary History 16, no. 2 (1985): 327. http://dx.doi.org/10.2307/204193.

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Levy, Allison, Carla Mazzio, and Douglas Trevor. "Historicism, Psychoanalysis, and Early Modern Culture." Sixteenth Century Journal 32, no. 4 (2001): 1218. http://dx.doi.org/10.2307/3649062.

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Feldman, Eliahu. "Psychoanalysis, sociology and European Jewish culture." International Journal of Psychoanalysis 93, no. 3 (June 2012): 744–46. http://dx.doi.org/10.1111/j.1745-8315.2011.00533.x.

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Ziarek, Ewa Plonowska. "Vital Signs: Nature, Culture, Psychoanalysis (review)." Hypatia 17, no. 4 (2002): 247–51. http://dx.doi.org/10.1353/hyp.2002.0092.

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Kapit, Hanna E., and Milton E. Kapit. "Freud and the Culture of Psychoanalysis." American Journal of Psychotherapy 40, no. 2 (April 1986): 311–12. http://dx.doi.org/10.1176/appi.psychotherapy.1986.40.2.311.

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Barbosa, Juliana Mitre, Elisa Rennó dos Mares Guia, Anderson de Souza Sant'Anna, and Matheus Cotta de Carvalho. "Psychoanalysis and culture: A contemporary consideration." International Forum of Psychoanalysis 21, no. 1 (March 2012): 22–25. http://dx.doi.org/10.1080/0803706x.2011.614960.

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&NA;. "Psychoanalysis and Culture at the Millennium." Journal of Nervous and Mental Disease 188, no. 11 (November 2000): 793. http://dx.doi.org/10.1097/00005053-200011000-00016.

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Lucas, Janet L. "Vital Signs: Nature, Culture, Psychoanalysis (review)." Journal for the Psychoanalysis of Culture and Society 8, no. 1 (2003): 180–83. http://dx.doi.org/10.1353/psy.2003.0017.

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Clarke, Simon, and Lynne Layton. "Editorial Comment: Psychoanalysis, Culture and Society." Psychoanalysis, Culture & Society 9, no. 1 (March 24, 2004): 1–3. http://dx.doi.org/10.1057/palgrave.pcs.2100013.

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Trosman, H. "Psychoanalysis and Culture at the Millennium." JAMA: The Journal of the American Medical Association 283, no. 8 (February 23, 2000): 1070–72. http://dx.doi.org/10.1001/jama.283.8.1070.

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Timms, Joanna. "Phantasm of Freud: Nandor Fodor and the Psychoanalytic Approach to the Supernatural in Interwar Britain." Psychoanalysis and History 14, no. 1 (January 2012): 5–27. http://dx.doi.org/10.3366/pah.2012.0097.

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The paper examines the appearance of ‘psychoanalytic psychical research’ in interwar Britain, notably in the work of Nandor Fodor, Harry Price and others, including R. W. Pickford and Sylvia Payne. The varying responses of Sigmund Freud and Ernest Jones to the area of research are discussed. These researches are placed in the context of the increasingly widespead use of psychoanalytic and psychological interpretations of psychical events in the period, which in turn reflects the penetration of psychoanalysis into popular culture. The saturation of psychical research activity with gender and sexuality and the general fascination with, and embarrassment about, psychical activity is explored.

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Leonard, Miriam. "Antigone, the political and the ethics of psychoanalysis." Proceedings of the Cambridge Philological Society 49 (2003): 130–54. http://dx.doi.org/10.1017/s0068673500000985.

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The Freudian engagement with the classical world represents one of the most important and intriguing episodes in the ongoing dialogue between antiquity and modernity. That Freud returned to antiquity to formulate his revolutionary theories of the human mind should strike classicists and psychoanalysts alike as a fascinating enigma. And yet classicists have to a large extent given short shrift to this issue. They have not only shown themselves indifferent to the question of why Freud takes the ancient world as the starting-point for his examination of modern man, they have also, by and large, rejected psychoanalysis as a methodological tool for providing insights into the classical world. Even those classicists who are most open to the benefits of contemporary theory have largely isolated psychoanalysis as a uniquely inappropriate methodology for understanding antiquity.So, for instance, those classicists who display an interest in the complex series of discourses and practices which surround the construction of the ancient self have explicitly distanced their analyses from the insights of psychoanalysis. Thus in Christopher Gill's 500-page work on ‘Personality’ in Greek culture, Freud gets a mere three perfunctory citations.

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Restuccia, Frances L. "Kristeva's Severed Head in Iraq: Antoon’s The Corpse Washer." Journal of French and Francophone Philosophy 26, no. 2 (December 7, 2018): 56–68. http://dx.doi.org/10.5195/jffp.2018.858.

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This paper offers a Kristevan reading of Antoon's The Corpse Washer. Although this text focuses specifically on Arab/Muslim culture, which cannot be translated into a racial category, this reading is meant to show the pertinence of Kristevan psychoanalytic theory in a non-Western context. One might go about linking such psychoanalytic work on non-Western writing to “race” in two ways. Insofar as The Corpse Washer demonstrates the validity of Kristevan psychoanalytic theory for non-Western art/artists, it implies the universality of that theory, despite ethnicity, race, religion, etc. Or if we presuppose the universality of Kristevan psychoanalytic theory, we may think of such work as testing the assumption that psychoanalysis can traverse all such culturally constructed boundaries.

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Parker, Ian. "Psychology, Science Fiction and Postmodern Space." South African Journal of Psychology 26, no. 3 (September 1996): 143–49. http://dx.doi.org/10.1177/008124639602600303.

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This article traces the development of postmodern spaces in psychology and its wider culture through a consideration of new forms of virtual reality represented in science fiction writing. Psychology is a thoroughly modern discipline which rests upon the fantasy of observing behaviour directly. Recently, however, postmodern debates in the discipline have drawn attention to the construction of behaviour and experience in language organized through discourse. A correlative shift toward a postmodern sensitivity to language has also occurred in the neighbouring discipline of psychoanalysis, and discourse analysis thus provides the opportunity to link these two hitherto divided approaches to subjectivity. It is argued that discourse analysis combined with psychoanalysis can be employed to comprehend changes in culture which are anticipated and expressed in science fiction. Psychoanalytic theory is used alongside discourse analysis to read the film Total Recall and stories by Philip K. Dick. The analytic device of the ‘discursive complex’ is used to draw out patterns of meaning that structure the text. It is argued that this form of analysis is particularly appropriate to the subject matter, and to the new forms of subjectivity that necessarily escape the gaze of modern psychology. Virtual reality understood by way of a psychoanalytic discourse reading is able to make explicit the forms of subjectivity that inhabit varieties of postmodern space.

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Ivey, Gavin. "Diabolical Discourses: Demonic Possession and Evil in Modern Psychopathology." South African Journal of Psychology 32, no. 4 (December 2002): 54–59. http://dx.doi.org/10.1177/008124630203200407.

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This paper aims to explore, within a contemporary psychoanalytic framework, the meaning of two historically related concepts: demonic possession and evil. These dramatic and age-old portrayals of psychological abnormality are worth investigating for two reasons; firstly, because of their persistence within a Western culture ostensibly dominated by rational and scientific discourses and, secondly, because their supernatural status has traditionally served to insulate them from secular psychological interpretation. This paper will argue that evil and demonic possession are useful metaphors for understanding destructive aspects of human psychological functioning, and that, despite their historical location in supernatural discourses, they are comprehensible in secular psychological terms. Psychoanalysis employs rational concepts to understand these ‘supernatural’ phenomena. However, this paper concludes by questioning whether the ontological status of the internal world portrayed by psychoanalysis is fundamentally different to the mythical universe of supernatural forces and demonic entities.

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Sheiko, V., and E. Trubaieva. "Mediation component of psychoanalysis in the evolution of culture and the formation of culturology as a science." Culture of Ukraine, no. 76 (June 29, 2022): 39–49. http://dx.doi.org/10.31516/2410-5325.076.04.

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The purpose of the article is to highlight the mediating role of psychoanalysis in the processes of evolution of culture and art and the formation of culturology as a new and young scientific field. The main attention is paid to the mediating role of psychoanalysis in the development of the cultural and artistic field and the formation of personality. The methodology of this scientific research is culturological principles and research methods. It is the culturological methodology that has convincingly proved the mediating role of psychoanalysis in the civilizational development of culture and art, in the processes of formation of culturology as a scientific field. The topicality is, firstly, the application of culturological methodology, which made it possible to clarify the mediating role of psychoanalysis in the civilizational evolution of culture and art and the formation of culturology as a science in general. The scientific result of this study is a positive attempt with the help of culturological methodology to clarify the mediating role of psychoanalysis in the evolution of culture and art and in the processes of formation of culturology as a science. The practical significance of the scientific results of the article is that they can serve as a source material for further research on this issue, and can be used as research material for the preparation of scientific and methodological and teaching handbooks for lectures on issues of culture, art and culturology.

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