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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

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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Анотація:

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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2

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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3

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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Анотація:

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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4

Levine, Frederic J. "Psychoanalysis comes to China: a discussion of Wang Xiubing’s “Some issues I have encountered on my path to becoming a psychoanalyst”." Psychoanalysis and Psychotherapy in China 4, no. 2 (December 17, 2021): 282–85. http://dx.doi.org/10.33212/ppc.v4n2.2021.282.

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Анотація:

The author discusses Wang Xiubing’s “Some issues I have encountered in my path to becoming a psychoanalyst”. He applauds her achievement and that of her colleagues in coming into their own as analysts and analytic therapists, and discusses elements of controversy she discussed: distance analysis and differences in culture. He points out that analysis takes place neither in the office nor online, but between two persons and two minds, and most importantly in the mind of the analysand. He concludes that Chinese psychoanalysis is likely to have unique features, just as analysis has in each different locality in the past.

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5

Wang, Baowei, Mingjian Xu, and Luyang Pi. "The development of analytical psychology in Chinese mainland: A Chinese perspective." Culture & Psychology 26, no. 4 (June 30, 2020): 850–62. http://dx.doi.org/10.1177/1354067x20936908.

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Анотація:

To give a comprehensive account of the development of analytical psychology in the Chinese mainland, this article reviews the developmental history, analyses the status quo and features and identifies some contemporary problems. Analytical psychology undergone three periods in China: Exploration (from 1961 to 1993), Development (from 1994 to 2019), and New Era (from 2019 till now). Currently, there are two journals about analytical psychology in China, Analytical Psychology and Sandplay Therapy. However, there are also several problems, including mutual problems all over the world and unique problems in China. There is still a long way to go. Heyong Shen and his team lead the development of analytical psychology in China. The team combines Jungian psychology and Freudian psychoanalysis with Chinese culture and proposed the concept ‘psychology of the Heart’, which emphasizes the fundamental role of the Heart.

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6

Chiang, Howard. "The Secrets of a Loyalist Soul." GLQ: A Journal of Lesbian and Gay Studies 29, no. 1 (January 1, 2023): 61–76. http://dx.doi.org/10.1215/10642684-10144407.

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In the 1930s, Peking Union Medical College oversaw the most advanced neuropsychiatric unit in China. Li, a married twenty-two-year-old college student, sought treatment there in 1937 for his anxiety disorder. In ten months with therapist Bingham Dai (1899–1996), Li worked out his secret desire for homosexual and extramarital relations. Dai, trained in sociology at the University of Chicago, interpreted Li's condition in terms of the psychology of wartime collaboration. Drawing on this case study, this article accomplishes three objectives. First, it reassesses the historical relationship between psychoanalysis and homosexuality in a non-Western context. The particular dynamics of Sino-Japanese relations advances a rethinking of the global history of sexual science. Second, the essay aims to elucidate the multiple currents of psychodynamic thinking in 1930s China. Dai integrated psychoanalysis into a clinical setting and stressed the unlocking of Chinese cultural factors as the key to successful therapeutic outcome. What distinguished Dai was his interest in the epistemological overlaps between the neo-Freudian and Confucian approaches to social relations and interpersonal dynamics. Finally, the article discusses how Dai's treatment of Li raises subversive questions about the fragile position of the therapist himself, with respect to both sexual orientation and nationalist identification.

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7

Stadter, Michael, and Gao Jun. "Shame East and West: similarities, differences, culture, and self." Psychoanalysis and Psychotherapy in China 3, no. 1 (June 1, 2020): 1–21. http://dx.doi.org/10.33212/ppc.v3n1.2020.1.

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Анотація:

Shame is an innate human affect and is also powerfully influenced by culture. This article compares and contrasts shame in China and in America. First, the physiology, development, and experience of shame are discussed. Then, a Western perspective (psychoanalytic object relations theory) is presented followed by a Chinese perspective (interdependent model). Shame in the two cultures is compared and contrasted and empirical research is also presented. The authors’ conclusions include the following: object relations theory is a useful perspective in understanding shame and the development of self in both cultures; shame is viewed more positively in China than in the US and is used more to motivate prosocial behaviour by families and authorities; Americans experience more helplessness and smallness when shamed; Chinese have more desire to repair and feel more responsible for the shameful incident; Chinese are more likely to feel vicarious shame or guilt when someone they are connected to commits a shameful act; Lewis’ American shame model effectively distinguishes shame from guilt for Americans but does not clearly differentiate the two for Chinese, while Xie’s Chinese self afflicted/other afflicted model does so. The article concludes with suggestions for future research and implications for clinical practice.

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8

Ellman, Paula L. "Cultural, historical and psychoanalytic contributions to female identity in China: a discussion of articles by Tong Jun and Wang Qian." Proceedings of the Wuhan Conference on Women 3, no. 2 (December 31, 2020): 191–97. http://dx.doi.org/10.33212/ppc.v3n2.2020.191.

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This article offers a discussion of two articles that are both considerations of the intersection of culture and the psyche. The development and conflicts within the Chinese woman's psyche are examined within the context of the history, values, and culture of China. This article considers the place of the powerful maternal imago in understanding the denigration of the feminine position. The presence of unconscious fantasy along with intergenerational trauma is examined, particularly in instances of misogyny. The contributions to the psychoanalytic theory of femininity and female development is reviewed with a discussion of clinical application.

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9

Andrijauskas, Antanas. "The Sources of the Psychology of Art and Its Place among the Disciplines That Study Art and Creativity." Arts 11, no. 5 (September 28, 2022): 96. http://dx.doi.org/10.3390/arts11050096.

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Анотація:

The goal of this article is to analyze, on the basis of today’s research strategies and the sources that deal with the psychology of Western art during the 20th century, the emerging field of the psychology of art and of its component, the psychology of the creative process, in different national traditions and in various fields of the humanities (aesthetics, the philosophy of art, experimental and general psychology, physiology, psychiatry, psychoanalysis, art history). Through comparative analysis, this article reveals how German-speaking countries, France, Great Britain, the United States, and the Soviet Union changed their attitude toward the artist, his creative potential, creative work, the creative process, and other problems of the psychology of art. The author devotes special attention to highlighting the distinctive ideas, theoretical positions, and main categories of the psychology of art in the West and in the great civilizations of the East (India, China, Japan). All of this has acquired exceptional importance in today’s metacivilizational culture, in which, as never before, there is active interaction between the ideas of various Eastern and Western peoples about the psychology of art. Finally, on the basis of a comparative analysis of today’s main national traditions relating to the psychology of art, this article highlights its place, functions, and role in the disciplines that study art.

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10

Tan, Jia. "Digital masquerading: Feminist media activism in China." Crime, Media, Culture: An International Journal 13, no. 2 (May 22, 2017): 171–86. http://dx.doi.org/10.1177/1741659017710063.

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Анотація:

In March 2015, five young feminists were detained and accused of “disturbing public order” through their plan to circulate messages against sexual harassment in public transportation. This article focuses on the feminist media practices before and after the detention of the Feminist Five to shed light on the dynamics between state surveillance and incrimination, media activism, and feminist politics in China. Exploring the practices of the Youth Feminist Action School, it argues that the role of media in this new wave of feminist activism can be better understood as a form of “digital masquerading” in three ways. First, this captures the self-awareness and agency of feminists in their tactical use of media to circumvent censorship. Masquerading in the digital era is an active and self-conscious act leveraging the specificity of media practice to set the media agenda, increase public influence, and avoid censorship. Second, masquerading refers to the digital alteration of images in order to tactically represent women’s bodies in public spaces while circumventing censorship and possible criminalization. It highlights the figurative and the corporeal in online digital activist culture, which are oftentimes overlooked in existing literature. Third, while the masquerade in psychoanalytic theory emphasizes individualized gendered identity, the notion of digital masquerade points to the interface between the medium and the subjects, which involves collective efforts in assembling activist activities and remaking publicness.

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11

Gerlach, Alf. "The abortion of female foetuses and the killing of newborn girls in China—the power of unconscious phantasies." Proceedings of the Wuhan Conference on Women 3, no. 2 (December 31, 2020): 221–29. http://dx.doi.org/10.33212/ppc.v3n2.2020.221.

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In China, the one-child policy has cemented the imbalance between male and female newborns, the social and psychological consequences of which are difficult to assess. The targeted abortion of female foetuses goes back to traditions anchored in Confucian culture. This article examines the tensions in gender relations and in the inner representation of gender that are linked to the practice of gender-specific abortion. Using examples from psychoanalytic self-experience groups, the article shows how such conflicts can break out and be expressed in the individual psyche, but also between the group participants. With the help of the distinction between an ethnic and an idiosyncratic unconscious, an attempt is made to better understand the specific inner representation of gender in men and women in China. The author explores male reaction formations against women, male fear of castration, and of control by women through men's mothers, as well as a kind of ongoing unconscious "duel between the sexes" that involves gender discrimination that continues to this day.

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12

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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13

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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14

Welle, Dorinda L. "Psychoanalysis in China." International Journal of Psychoanalysis 99, no. 3 (April 20, 2018): 769–74. http://dx.doi.org/10.1080/00207578.2017.1406285.

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15

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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16

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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17

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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18

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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19

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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20

Yi, Kris. "Review of Psychoanalysis in China." Psychoanalytic Psychology 34, no. 2 (2017): 242–45. http://dx.doi.org/10.1037/pap0000070.

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21

Scharff, David E. "Issue Introduction: Psychoanalysis in China." International Journal of Applied Psychoanalytic Studies 8, no. 3 (September 2011): 191–95. http://dx.doi.org/10.1002/aps.301.

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22

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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23

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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24

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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25

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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26

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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27

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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28

&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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29

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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30

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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31

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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32

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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Анотація:

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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33

Huang, Hsuan-Ying, and Douglas Kirsner. "The History of Psychoanalysis in China." Psychoanalytic Inquiry 40, no. 1 (January 2, 2020): 3–15. http://dx.doi.org/10.1080/07351690.2020.1690876.

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34

Fishkin, Lana P. "Distance Psychoanalysis and Psychotherapy in China." Psychoanalytic Inquiry 40, no. 1 (January 2, 2020): 30–37. http://dx.doi.org/10.1080/07351690.2020.1690880.

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35

Dai, Bingham. "Psychoanalysis in China Before the Revolution:." Current Issues in Psychoanalytic Practice 3, no. 1 (May 14, 1987): 99–102. http://dx.doi.org/10.1300/j256v03n01_08.

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36

Sá Couto, J., M. Pão Trigo, B. Da Luz, J. Rodrigues, and T. Ventura Gil. "Couvade Syndrome: Origin, Characterization, and Frequency." European Psychiatry 65, S1 (June 2022): S546. http://dx.doi.org/10.1192/j.eurpsy.2022.1398.

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Анотація:

Introduction The word couvade originated from the French verb couver, meaning to hatch, nest, or brood. Custom of Couvade or Couvade Syndrome (CS) is a poorly understood phenomenon observed since ancient times, in which the expectant father experiences somatic and psychological symptoms of pregnancy. Objectives Defining what is CS. Identifying possible origin. Hypothesizing causes. Identifying CS frequency. Methods PubMed database search, with “Couvade syndrome” keyword expression. Seven articles were selected among the best matches. Reference lists of articles were reviewed to identify additional articles. Results Currently, there are several views on this phenomenon, including religious, cultural, medical, psychoanalytic, and psychological. CS is used in Psychiatry to describe somatic symptoms resembling pregnancy and/or childbirth in expecting fathers, such as weight gain, diarrhea or constipation, toothache, and headache. Lipkin and Lamb (1982) studied 300 couples from New York: they diagnosed Couvade Syndrome in 22,5% of fathers. Nevertheless, Brennan et al. (2007) found different incidence rates of CS diagnose in different areas of the world: 20% in Sweden; 25–97% in United States; 61% in Thailand; 68% in China; 35% in Russia. Conclusions Whether CS constitutes a disease entity, or it should be considered a ritual or custom remains a matter of debate. Different rates of CS around the globe may indicate that culture plays an important role. It may be a way for fathers-to-be to cope with changes imposed by pregnancy in the mother and in the couple. Overall, it is a fascinating intersection between the physiological and psychological realms. Disclosure No significant relationships.

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37

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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38

Wanlass, Janine. "Developing expertise in psychoanalytic couple and family therapy in China." Psychoanalysis and Psychotherapy in China 4, no. 2 (December 17, 2021): 240–46. http://dx.doi.org/10.33212/ppc.v4n2.2021.240.

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The author traces the development of a collaborative psychoanalytic training programme for couple and family therapists in China, launched through the shared efforts of Drs David Scharff, Jill Savege Scharff, Janine Wanlass, Fang Xin and Gao Jun, enrolling more than 400 students over the past twelve years. The stressors of economic change, greater interaction with the West, legacies left by the Cultural Revolution, challenges associated with the one-child policy, and escalating divorce rates created a need for therapists to intervene with Chinese couples and families exhibiting distress (Scharff, 2020, 2021). A training programme was conceived, including didactic teaching from an object relations perspective, a live clinical demonstration of psychotherapy with a couple or family, and small process groups led by Chinese therapists to help trainees integrate affective, cognitive, and behavioural learning components. The author contends that the success of this programme was largely dependent on a collaboration of cultures and personnel, as American teachers learned about psychoanalytic thinking from a Chinese cultural lens and Chinese administrators, faculty, and students discovered effective ways to address the mental health struggles of Chinese couples and families.

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39

Govedarica, Milanko, and Aleksandar Prica. "The crisis of wisdom and psychoanalysis." Filozofija i drustvo 33, no. 2 (2022): 433–46. http://dx.doi.org/10.2298/fid2202433g.

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Анотація:

The topic of this paper is an examination of the practical dimension of contemporary philosophical culture, both in relation to the idea of wisdom in traditional philosophy and in relation to psychoanalytical practice. In the first part of the paper, we determine what philosophical culture is, primarily by emphasizing the differences between that culture and the scientific-technological culture. In the second part of the paper, we show that such a philosophical culture has fallen into a crisis. In the third part of paper, we offer a way out of that crisis, in the form of psychoanalysis, which criticizes the primacy that philosophical culture accords to consciousness, logic, diachronic and linear ways of thinking. In the fourth and last part of the paper, we present the shortcomings of this psychoanalytical model. As a solution, we offer a new model of philosophical culture, created by the synthesis of philosophy, psychoanalysis, but also other discipline of human thought, which has similarities with Nietzsche?s anticipation of Gay Science, as well as with Jasper?s idea of transcendence.

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Robben, Antonious C. G. M., Suzette Heald, and Ariane Deluz. "Anthropology and Psychoanalysis: An Encounter Through Culture." Journal of the Royal Anthropological Institute 2, no. 2 (June 1996): 368. http://dx.doi.org/10.2307/3034118.

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Krips, Henry. "Unspeakable secrets and the psychoanalysis of culture." Psychoanalysis, Culture & Society 20, no. 3 (July 23, 2015): 314–17. http://dx.doi.org/10.1057/pcs.2015.31.

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Langman, Lauren, and James J. DiCenso. "The Other Freud: Religion, Culture, and Psychoanalysis." Sociology of Religion 61, no. 3 (2000): 344. http://dx.doi.org/10.2307/3712587.

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Lewis, Bradley. "Speculations after Freud: Psychoanalysis, Philosophy and Culture." American Journal of Psychotherapy 49, no. 4 (October 1995): 590–91. http://dx.doi.org/10.1176/appi.psychotherapy.1995.49.4.590.

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Brooks, Robin McCoy. "Psychoanalysis, Culture & Society by Frosh, Stephen." Journal of Analytical Psychology 57, no. 4 (September 2012): 559–62. http://dx.doi.org/10.1111/j.1468-5922.2012.01995_7.x.

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Nevins, Peter. "Psychoanalysis and Culture , edited by D. BELL." International Journal of Psychotherapy 5, no. 2 (July 2000): 177–80. http://dx.doi.org/10.1080/713672053.

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Sharp, Keith. "Sociobiology, psychoanalysis and the problem of culture." Ethology and Sociobiology 10, no. 5 (July 1989): 409–10. http://dx.doi.org/10.1016/0162-3095(89)90064-2.

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Harvey, Elizabeth D. "Historicism, Psychoanalysis, and Early Modern Culture (review)." Shakespeare Quarterly 53, no. 3 (2002): 410–12. http://dx.doi.org/10.1353/shq.2003.0008.

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Hanrahan, M. "Unspeakable Secrets and the Psychoanalysis of Culture." French Studies 64, no. 2 (March 29, 2010): 240–41. http://dx.doi.org/10.1093/fs/knp279.

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Roland, Alan. "Culture, comparativity, and psychoanalysis reply to commentary." Psychoanalytic Dialogues 6, no. 4 (January 1996): 489–95. http://dx.doi.org/10.1080/10481889609539133.

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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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