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1
Kolosov, Denis. "Group Formation and Identification Processes in a Psychoanalytic Communities." Philosophical Literary Journal Logos 33, no. 3 (2023): 79–97. http://dx.doi.org/10.17323/0869-5377-2023-3-79-97.
Повний текст джерелаАнотація:
The article is devoted to problems of the institutional side of psychoanalysis and the processes of group formation in analytic communities. It is shown that these processes are not exclusively an internal matter for psychoanalysts: the particularities of the laying down of the psychoanalytic enterprise suggest that the effects of school and community functioning take psychoanalytic action beyond what is considered analytic as such-a private procedure of exploring the private unconscious in a setting supported by a setting of free speech production. Contrary to this, the nature of psychoanalytic corporatism refers to something else: the reproduction on the psychoanalytic stage of the forms of “political life” in which the institutions of psychoanalysis exist. The didactics of psychoanalytic corporatism opens to the effects of the analytic discipline a dimension of publicity, thus ensuring its social validity and recognition. At the same time, it forces analysts into confrontation with other analysts, thereby constantly compromising their analytic position. This latter occurs not only on strictly organizational grounds, but also where it proves most dangerous for the existence of the analysis: in front of a public before which the analyst reveals his need to maintain his institutional place and to fence the territory of psychoanalysis. It is a question of constantly reproduced division, dissociation and struggle, both internal and external, on the level of defending the boundaries of psychoanalysis from the outside world. Developments concerning the institutional side of psychoanalysis are relatively recent. In particular, a number of hypotheses have been proposed by the Brazilian psychoanalyst and activist Gabriel Tupinambá and the Russian psychoanalyst and philosopher Alexander Smulyansky. While the former approaches the solution from the perspective of the notion of “desire” that drives psychoanalysts and allows them to emerge from the crises created by the existence of their communities, the latter shows how the historical form of psychoanalytic community confronts analysts with the “impossible” effects of their own practice.
2
Luca, Daniela. "The Institutional Space: Belonging and Transmission." Romanian Journal of Psychoanalysis 15, no. 1 (January 1, 2022): 95–107. http://dx.doi.org/10.2478/rjp-2022-0008.
Повний текст джерелаАнотація:
Abstract Psychoanalysis and the psychoanalytic institution are inseparable from analytical training and practice. However, the two terms are not equivalent. Psychoanalysis refers firstly – or should refer – to the work of the analyst, in their office – their own – space, with their analysts. However, the analyst belongs to another space: a professional group, a community, respectively an association or a society – an institution. The psychoanalytic institution, in turn, guarantees the transmission of the rules of the profession of the analyst. Psychoanalysis and the psychoanalytic institution are linked to the professional activity and ethical principles of its members. The founding power of psychoanalysts, that is, the power to set up an institution and make it evolve, is based on the professional activity and the commonly created and respected deontological matrix. The vitality and sustainability of this activity depends mainly on the quality of the shared common psychoanalytic space, on the processes of psychoanalysis containment, transformation, and transmission by each analyst and by the whole group, at the same time. These are some of the lines of debate that we propose in this paper on psychoanalytic groups and institutions.
3
Smulyansky, Alexander. "A Community That Wants to Know Nothing About Itself: On the Gabriel Tupinambá’s Desire of Psychoanalysis." Philosophical Literary Journal Logos 33, no. 3 (2023): 1–19. http://dx.doi.org/10.17323/0869-5377-2023-3-1-19.
Повний текст джерелаАнотація:
In the lead up to the issue of Logos dedicated to the debates on the Gabriel Tupinamba’s Desire of Psychoanalysis the guest editor addresses the question of the problematic existence of psychoanalytic institutions. It is assumed that psychoanalysts take advantage of the opportunities of being in professional communities in order to expand their experience and acquire various beneficial influences on their practice. In reality, at the same time, institutional spaces (psychoanalytic associations, schools, independent associations of specialists) act as a small political stage, supported on which an unprecedented level of conflict is supported by the institutional management regime itself. In fact, this leads to the fact that institutional spaces are used by analysts for mental reactions, which are forbidden for them both in the clinic and in scientific interaction with representatives of other disciplines. Psychoanalysts themselves refrain from any problematization of these effects, and the functioning of the analyst in the institutions that constitute the official façade of the analytic discipline, paradoxically continues to be the most obscure side of what is happening in psychoanalysis. This internal silence is supported from the outside also by intellectuals who resort to the use of psychoanalytic knowledge to produce their own theoretical constructions. Neither the operation of political concepts, nor the general socio-critical background in which such an intellectual usually operates, leads to the questioning of the circumstances of the institutional functioning of psychoanalysis. Instead, non-clinical researchers do the opposite, borrowing the theory and apparatus of psychoanalysis in order to justify the project of a certain political future for “society as a whole.” It is in this vein that a theory is produced that juxtaposes psychoanalysis with philosophical thought, beginning with the main representatives of Freudo-Marxism and ending with the modern “Lacanian left.” Tupinamba’s work, which focuses exclusively on the organization of psychoanalytic communities, is a rare exception to the prevailing pattern. By raising the issue of the institutional functioning of psychoanalysts as urgent, Tupinamba makes an appropriate social and logical turn, correcting the one-sided exploitation of psychoanalytic theory by philosophy and at the same time allowing to break the regime of silence about what is happening on the psychoanalytic stage itself.
4
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.
Повний текст джерелаАнотація:
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.
5
Vidal, Jean-Pierre. "De la problématique de la filiation à l’éthique de la formation. Peut-on être psychanalyste de groupe et se désintéresser de l’histoire groupale de la psychanalyse ?" Revue de psychothérapie psychanalytique de groupe 21, no. 1 (1993): 43–68. http://dx.doi.org/10.3406/rppg.1993.1201.
Повний текст джерелаАнотація:
From the problematic ancestry of psychoanalysis to the professional training of psychoanalysts. Can one be a group psychoanalyst and not be concerned by the history of psychoanalysis ? Since Freud said that psychoanalysis is an impossible task, we are obliged to look at the training of psychoanalysts as something other than a mere preparation for a profession. What is inevitably in question here is the essence of the specific means of the transmission of and the particular conditions of the acquisition of knowledge. The answer lies in the origins of psychoanalysis itself and the fact that it was the creation of a group of people. Right from the start, the disciples and heirs of this group have made up a full scale saga built around things unsaid, memory lapses and censorship brought about by the choices made by the master himself. A certain conception of the ancestry of psychoanalysis is brought into play in this story of its beginnings, and this is not without important consequences for the training of psychoanalysts and for their very inheritance. Thus, the history of psychoanalysis, and the history of this history, cannot be considered as inappropriate either to the exercise of the profession or the preparatory training. On the contrary, it should form part of its basic ethics and constantly be bom in mind. One cannot be a group psychoanalyst and pay no attention to the collective origins which have indelibly marked psychoanalysis. Its extension to other fields — the group, the family and institutions — cannot help but throw new light and make new, better defined and more profound demands upon it.
6
Tupinambá, Gabriel. "Lacanian Revolutions (book excerpt)." Philosophical Literary Journal Logos 33, no. 3 (2023): 21–37. http://dx.doi.org/10.17323/0869-5377-2023-3-21-37.
Повний текст джерелаАнотація:
Gabriel Tupinambá’s Desire for Psychoanalysis proposes thinking about psychoanalysis in a way that has never been done before — as a scene whose clinical and conceptual significance must for the first time yield to the institutional clashes that take place on it. The development of a critical theory of psychoanalytic institutions is made possible by events that have made the institutional register, after the death of Jacques Lacan, generate events that go beyond questions of internal governance in the communities that Lacan inherited. Tupinamba emphasizes that it is in post- Lacanian analysis that elements of crisis institutional intervention come to the fore, implying control over the “political sanity” of psychoanalysts, as well as the persecution that the more radical and autonomous wing of Lacanian researchers is constantly subjected to from the institutional center coordinated by Jacques-Allain Miller, holder of the monopoly on “clinical thought.” The illumination of these processes also allows us to ask other questions that relate to the circumstances usually presented in psychoanalysis as its natural historical coordinates. We are referring first of all to the inequality of those undergoing analysis in terms of their ability to pay for it, to the pathological insularity of the analytic communities themselves, leading to the maintenance in them of an illusory regime of depoliticization against the background of external socio-political crises. At the same time, the effects of the latter are artificially normalized by the clinic and institutions of analysis in the name of maintaining the stability of psychoanalytic practice. The Desire for Psychoanalysis calls for an end to the internal justification of these circumstances, calling into question the very possibility of “continuing with Lacan” claimed by his institutional heirs. Instead, Tupinamba proposes to reassess the Lacanian legacy itself, both in its institutional domain and in the part of the theory Lacan created, suggesting a problematic relationship between the conceptual foundations of Lacanian thought and the shape of the clinical community he created shortly before his death.
7
Konoreva, Eugenia. "The Theory of Resistance or the Resistanceto Theory." Philosophical Literary Journal Logos 33, no. 3 (2023): 59–77. http://dx.doi.org/10.17323/0869-5377-2023-3-59-77.
Повний текст джерелаАнотація:
Over the past few decades resorting to psychoanalysis as one of the tools of socialphilosophical emancipatory criticism along with the leftist activist demand to “socialize” and emancipate psychoanalysis itself has become a ubiquitous trend. In order to determine to what extend a bid to draw “the lessons for emancipatory politics” from psychoanalysis is appropriate and successful in practice, this article presents an examination of two different ways of thinking about psychoanalysis — the conceptual framework developed by Gabriel Tupinambá and Alexander Smulanskiy. Both depart from questioning the current institutional state of Lacanian psychoanalysis, yet, with a telling difference. Tupinambá’s strategy offers a significant advance in understanding the causes of psychoanalysis’ institutional failures while requiring an end to the typical silencing of their existence on the professional analytic field part. At the same time, the effectiveness of such an approach is shown to have limitations related to the specific emphasis chosen by this author: Tupinambá is prompted by the necessity of the militant combat with the inequalities highlighted by psychoanalysis in his own professional milieu. To overcome these inequalities Tupinambá proposes a reform designed to facilitate the analysands’ access to analysis both socially and financially and to regulate their possibility to become psychoanalysts under new conditions. In contrast, the approach developed by Smuliansky problematizes the very psychoanalytic notion of the “access” (accès) as a specific concept irreducible to the financial question of analysis affordability or the degree of involvement within the analytic couple. Whereas Tupinambá, inheriting the tradition of social criticism based on Marxist foundations, is repelled by the notion of the institutional openness deficit and psychoanalysis’ accessibility, Smulianskiy shows that the “access” is always already there but in a form unaccounted for and unrecognized by analytic institutions.
8
Krause, Monika, and Michael Guggenheim. "The Couch as a Laboratory?" European Journal of Sociology 54, no. 2 (August 2013): 187–210. http://dx.doi.org/10.1017/s0003975613000118.
Повний текст джерелаАнотація:
AbstractThe debate about knowledge-production in sociology has pitted “internalist” accounts, which pay close attention to the places, practices, and tools of knowledge, against “externalist” accounts of institutions and fields. Using psychoanalysis as a case, this paper develops an approach that integrates these traditions by comparing the differentiation of places, tools and practices of knowledge production. The paper shows that, in a context in which other areas of practice increasingly differentiate research, diagnosis and treatment in spaces, tools, and professional roles, psychoanalysis invokes that differentiation rhetorically but refuses to differentiate its practice. Psychoanalysts insist on a specific setting – the couch and the psychoanalytic relationship – as central to all aspects of their knowledge-production but they do not adapt this space to pursue any of these purposes in their own right. This analysis explains some of the problems psychoanalysis has with its environment and the specific form divisions take within psychoanalysis. As an unusual case of non-differentiation, psychoanalysis highlights the role differentiation plays in other areas of knowledge-production.
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Stringer, Dorothy. "James Baldwin’s Psychoanalysis." James Baldwin Review 10, no. 1 (September 24, 2024): 105–26. http://dx.doi.org/10.7227/jbr.10.8.
Повний текст джерелаАнотація:
Recent scholarship has clarified the centrality of psychoanalytic concepts like desire and the unconscious to James Baldwin’s major fiction and political essays, though it has not yet addressed his notable distaste for talk-based mental health care including clinical psychoanalysis. The writer’s complex position on psychoanalysis both reflected the prestige of clinical psychoanalysis at midcentury, and responded to white colleagues’ racist use of psychoanalytic concepts. His fiction and political essays also participated consequentially in a broader post-Freudian psychoanalytic discourse. Giovanni’s Room (1956) in particular engages significantly with prolific contemporary US analyst Edmund Bergler. Baldwin’s psychoanalysis was an attempt to seize Freudian conceptuality from reactionary, pro-normative institutions, and put it to work for human freedom, one that achieved partial success. Examining the full range of the writer’s psychoanalytic thought, including its contradictions, refines his intellectual biography.
10
Potthoff, Peter. "Group-analytic Practice Today: Intersubjective Perspectives and the Relational Paradigm." Group Analysis 50, no. 3 (August 11, 2017): 361–75. http://dx.doi.org/10.1177/0533316417721287.
Повний текст джерелаАнотація:
Over the past 50 years psychoanalysis and group analysis have quite moved apart from each other with very little exchange and cooperation left, while the pioneers of group analysis (Foulkes, Bion) emphasized the link with psychoanalysis. With the ‘intersubjective turn’ in psychoanalysis during the 1980s substantial common ground for group analysis and psychoanalysis has emerged, but not been completely recognized and appreciated in both disciplines. The author demonstrates areas of possible overlap and cross-fertilization mainly drawing on concepts from relational psychoanalysis. The idea of the inevitable embeddedness of analyst and analysand in the psychoanalytic process has already been present in Foulkes’ writings concerning the role of the conductor, but not very much elaborated. Other relational concepts like dissociation, enactment, mutuality and self-disclosure might be fruitfully integrated into contemporary group-analytic theorizing, too. Conversely, group-analytic perspectives could increase awareness of the importance of context (social, cultural, institutional) also for the dynamics of individual analysis. The understanding of group processes could help to grasp and negotiate more successfully the notorious difficulties in psychoanalytic institutions. To illustrate theory the author presents detailed material from a group session.
11
Mylona, Dominique, Nikos Lamnidis, and Sophia-Maria Moraitou. "On the genealogy of group analysis: Our version of the Greek context." Group Analysis 52, no. 1 (December 21, 2018): 51–64. http://dx.doi.org/10.1177/0533316418813526.
Повний текст джерелаАнотація:
This article aims at pinpointing some aspects of group analysis, especially in relationship to psychoanalysis, as they have emerged and developed in the context of Greek group-analytic (and psychoanalytic) institutions. Group analysis in our country has been trapped and rigidified either as a ‘therapeutic-community-oriented’, anti-psychoanalytic polemic or as a ‘psychoanalytically-informed-group-work’ project, applied in institutional settings and attributing secondary importance to group matrix. This situation has been amplified by the prevailing psychoanalytic institutions’ tendency (in opposition to Freud’s legacy) to minimize the social origins of the unconscious processes. In our current Greek context, the Institute of Group Analysis ‘S.H. Foulkes’, has as its core aim a healing return to the original, integrative Foulkesian vision: A search for integration of contemporary psychoanalytic developments and the legacy of group analysis.
12
Kernberg, Otto, Vittorio Gallese, and Massimo Ammaniti. "The Intersubjective Revolution. Implications for Psychoanalysis and Psychotherapy." SETTING, no. 43 (December 2020): 45–52. http://dx.doi.org/10.3280/set2020-043002.
Повний текст джерелаАнотація:
On the occasion of our 30th anniversary, the Association of Psychoanalytic Studies would like to open a scientific debate on what has been considered a deep paradigmatic transformation, the intersubjective revolution. We will host the leading exponents of two different disciplines, Otto Kernberg and Vittorio Gallese. They will evaluate the reciprocal implications of the role of the psychoanalyst in the psychotherapeutic relationships and give us a better understanding of the neuroscientific basis of neurotic and psychotic disorders. Modern day research has allowed us to make a significant improvement in psychoanalytic techniques and to update the traditional different psychotherapeutic methods. For 30 years, the Association of Psychoanalytic Studies has been carrying out an original approach in the treatment of psychoses and neuroses according to the framework of Gaetano Benedetti. The Congress will collect and develop the constructive views which have been discussed within the International Federation of Psychoanalytic Societies. The aim is to highlight the issues that might be raised. The Congress will also make use of the insights and progress made by applied research of the participating individual institutions and schools, of psychoanalysts and psychotherapists. Massimo Ammaniti will deliver a Lectio Magistralis to conclude the Congress.
13
Zeavin, Hannah. "No Touching: Boundary Violation and Analytic Solidarity." differences 33, no. 2-3 (December 1, 2022): 110–40. http://dx.doi.org/10.1215/10407391-10124718.
Повний текст джерелаАнотація:
“No Touching” argues that we can locate analytic solidarity in the boundaries drawn to protect analytic work from sexual enactment. The author traces ongoing elaborations of the notions of boundary and boundary violation as they become codified across the twentieth century in American (ego psychology) psychoanalysis and its legal and training institutions, in parallel with the retheorization of transference love toward a stable notion of erotic transference. The author argues that professional psychoanalytic institutions and associations only began to legislate boundary violation as a normative ethics problem when the feminization of psychoanalysis took place in the 1970s through the 1990s. The author then turns to the “overbounding” of analysis in its teletherapeutic contexts to ask if psychoanalytic suspicions of mediation are in part based in their capacity to suspend traditional forms of boundary violation.
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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.
Повний текст джерелаАнотація:
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).
15
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.
Повний текст джерелаАнотація:
- 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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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.
Повний текст джерелаАнотація:
- 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
17
Cárdenas, Omar David Moreno, and Andréa Máris Campos Guerra. "Pesquisa psicanalítica de fenômenos sociais na universidade: potencialidade política na subversão dos discursos." Revista Pesquisa Qualitativa 6, no. 11 (August 1, 2018): 227. http://dx.doi.org/10.33361/rpq.2018.v.6.n.11.182.
Повний текст джерелаАнотація:
Resumo: Este artigo explora consequências epistemológicas e políticas de se realizar pesquisa de fenômenos sociais com um olhar psicanalítico dentro da universidade, tanto para a psicanálise, o campo social e a própria universidade. No início estabelecemos a relação entre ciência e psicanálise, o que nos permite refletir sobre a participação da psicanálise na universidade e as tensões clássicas desse intercambio. Em seguida, apresentamos o impasse de se pesquisar fenômenos sociais com a psicanálise face à indissociabilidade de teoria, método e clínica. Nossa chave de leitura é a teoria dos discursos da psicanálise lacaniana, indicando o potencial político dessa modalidade de pesquisa ao causar subversões nas formas de poder e dominação discursiva na universidade, nas instituições de psicanálise e no campo social.Palavras-chave: Fenômenos sociais; Pesquisa psicanalítica; Teoria dos discursos; Psicanálise; Subversão. Psychoanalytic research on social phenomena in university: political potentiality within subversion of discoursesAbstract: This paper explores the epistemological and political consequences of conducting research on social phenomena from a psychoanalytic perspective within the university, for the psychoanalysis, the social field and the university. In the beginning, we established the relationship between science and psychoanalysis, which allows us to reflect on the psychoanalysis participation in the university and the classic tensions of this exchange. Next, we present the impasse of researching social phenomena from the psychoanalysis taking in account the indissociability between theory, method and clinic. Our theoretical perspective is the discourses theory of Lacanian psychoanalysis, indicating the political potential of this research modality by causing subversions in the forms of power and discursive domination in the university, in the institutions of psychoanalysis and in the social field.Keywords: Social phenomena; Psychoanalytical research; Discourses theory; Psychoanalysis; Subversion.
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Kowalik, Jill Anne. "ÉMIGRÉ ANALYSTS OF THE 1930S AND THEIR LOSS OF THE MOTHER TONGUE: DIFFICULTIES IN WRITING THE HISTORY OF PSYCHOANALYSIS IN SOUTHERN CALIFORNIA." Psychoanalysis and History 11, no. 1 (January 2009): 75–90. http://dx.doi.org/10.3366/e1460823508000299.
Повний текст джерелаАнотація:
Taking memoirs, biographies, oral histories and interviews of émigré analysts as her subjects of interrogation, Kowalik questions what these analysts felt about the loss of their mother-tongue, deliberates what vulnerabilities this loss made them heir to and what compensatory strategies this trauma led them to. She scrutinizes the histories, both those of eminent founders of the Southern Californian Institutes as well as those of the institutions and finds that the issues of the loss of the most important tool of the émigré analyst, their mother tongue, have neither been researched nor even been thematized. She maintains that only a history of psychoanalysis as praxis can access the effects of the loss and outlines the difficulties in writing such a history (confidentiality, medicalization of psychoanalysis, the status of the dyad, need to forget trauma). She concludes with a challenge to historians to use psychoanalytic tools in writing the history of psychoanalysis in Southern California.
19
Groth, Jarosław. "Eugenia Sokolnicka – A Contribution to the History of Psychoanalysis in Poland and France." Psychoanalysis and History 17, no. 1 (January 2015): 59–86. http://dx.doi.org/10.3366/pah.2015.0160.
Повний текст джерелаАнотація:
This paper presents Eugenia Sokolnicka, a Polish analyst who belongs to the first generation of psychoanalysts. The article provides an overview of Sokolnicka's clinical and theoretical work, describes her contribution to psychoanalysis and portrays her as a brilliant clinician and a precursor of child analysis. As a student of C.G. Jung, S. Freud and S. Ferenczi, she played a significant role in the development and promotion of Freud's method in literary and medical circles. Sokolnicka unsuccessfully attempted to establish the Polish Psychoanalytical Society and participated in the process of forming psychoanalytical institutions in France. The analysis of her papers presents her contribution to various fields of theory and techniques of psychoanalysis. Furthermore, the research on letters written between S. Freud, S. Ferenczi, K. Abraham and O. Rank provides insight into Sokolnicka's life and personality.
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Araya, Claudia, Daniela Dighero, Francisco Gómez, and Pablo Reyes. "Duración, tiempo y psicoanálisis. Reflexiones en torno a la brevedad del tratamiento. Reflexiones en torno a la brevedad del tratamiento." Castalia - Revista de Psicología de la Academia, no. 36 (July 12, 2021): 43–61. http://dx.doi.org/10.25074/07198051.36.1923.
Повний текст джерелаАнотація:
Las inserciones institucionales actuales del psicoanálisis –instituciones de salud, educación, justicia, entre otras– pueden tensionar los principios que rigen esta práctica, tal como Freud lo anticipó en 1919. Una de estas tensiones dice relación con la duración de los tratamientos. Este artículo aborda cómo se ha teorizado sobre este problema mediante la sistematización y comparación de dos aproximaciones que han respondido de manera distinta a esta interrogante: la escuela inglesa de psicoterapia psicoanalítica breve y la experiencia de los CPCT en Francia. Para ello se abordan elementos de contexto histórico, como también la conceptualización y criterios clínicos sobre la determinación de la duración del tratamiento. Se valoran las posibilidades que estas dos perspectivas ofrecen a la práctica del psicoanálisis en instituciones, en particular en lo referente al manejo de la duración del tratamiento, al mismo tiempo que se abren perspectivas para pensar más radicalmente las concepciones del tiempo en psicoanálisis.
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The current institutional insertions of psychoanalysis –institutions of health, education, justice, among others– can put stress on the principles that govern this practice, as Freud anticipated in 1919. This article deals with how the duration of treatments has been theorized in order to systematize and compare two approaches that have responded differently to this question: the Anglo-Saxon school of brief psychoanalytic psychotherapy and the experience of the CPCTs in France. For this purpose, elements of historical context are discussed, as well as the conceptualization and clinical criteria for determining the duration of treatment. The possibilities that these two perspectives offer to the practice of psychoanalysis in institutions are appreciated, about the handling of the duration of treatment, at the same time that perspectives are opened to think more radically about the conceptions of time in psychoanalysis.
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Forrester, John. "Colleagues, Correspondents and the Institution: Or: Is a Psychoanalysis Without Institutions Possible?" Psychoanalysis and History 19, no. 2 (August 2017): 233–38. http://dx.doi.org/10.3366/pah.2017.0216.
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Harkins, Seth, and Xiaohua Lu. "Group relations conferences in China 2014 to 2019: theory and dynamics." Psychoanalysis and Psychotherapy in China 4, no. 1 (June 1, 2021): 1–25. http://dx.doi.org/10.33212/ppc.v4n1.2021.1.
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This is a longitudinal inquiry into the theory and dynamics of four group relations conferences in China from 2014 to 2019. The study triangulates field notes, document artefacts, and verbatim transcribed interviews to investigate the application of Wilfred Bion's basic assumption (BA) group theory in the context of temporary learning institutions devoted to the examination of authority, leadership, and conscious/unconscious processes in groups. Given that group relations theory and practice in the Tavistock tradition is grounded in psychoanalysis and open systems theory, the study integrates psychoanalytic and psychodynamic systems theory in the analysis and interpretation of conference dynamics. The study concludes that group relations has important implications for psychoanalysis in China in light of: 1) the "psycho boom" in contemporary China; 2) the possibilities of cross-cultural learning and knowledge transfer; 3) cross-cultural trust building; 4) professional development of human services, mental health, and organisational development professionals; and 5) the application of psychoanalytical theory and practices to the understanding of organisational development in China.
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Reichenau, Klaus Hoffmann. "Psychoanalysis in Psychiatric Institutions - Theoretical and Clinical Approaches." International Forum of Psychoanalysis 11, no. 4 (January 2002): 237–43. http://dx.doi.org/10.1080/080370602321124704.
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Guimón, José. "Overcoming the decline of psychoanalysis in psychiatric institutions." International Forum of Psychoanalysis 25, no. 3 (November 5, 2014): 169–78. http://dx.doi.org/10.1080/0803706x.2014.953578.
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Correale, Antonello. "Public paths of interiority: Psychoanalysis and psychiatric institutions." European Journal of Psychotherapy & Counselling 8, no. 1 (March 2006): 9–19. http://dx.doi.org/10.1080/13642530500515583.
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VORONOV, MAXIM, and RUSS VINCE. "EMOTIONS AND INSTITUTIONS: INSIGHTS FROM BOURDIEU AND PSYCHOANALYSIS." Academy of Management Proceedings 2010, no. 1 (August 2010): 1–6. http://dx.doi.org/10.5465/ambpp.2010.54493447.
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Smulyansky, Alexander. "An Unrepresentative Institution: On the Situation of Analysts in Psychoanalytic Communities." Philosophical Literary Journal Logos 33, no. 3 (2023): 39–57. http://dx.doi.org/10.17323/0869-5377-2023-3-39-57.
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Ever since Sigmund Freud decided on the necessity of establishing a psychoanalytic institution as a representative body of psychoanalytic theory and clinic, psychoanalysis has generally not undertaken an examination of its own institutionality and has not thought of its very existence in the forms of a “psychoanalytic community” as a problematic point. One of the reasons for avoiding this question is the historical position of those who receive analysis, since, as the article shows, a double institutional definition procedure is carried out regarding the latter. By identifying themselves as “analysts” and acting as “partners” of analysts in the realization of the analysis, they are thereby seen as an element of the analytic process. Nevertheless, they are not recognized as part of psychoanalytic communities. This non-recognition is justified by psychoanalysis itself as a measure to ensure the preservation of analysis as an exclusive professional practice. At the same time, a specific psychodynamic factor underlies the formation of psychoanalytic communities: Freud’s anxiety that psychoanalysis could preserve its existence only through permanent measures to cleanse the psychoanalytic professional field and to remove any extraneous components to the analysis. Freud is shown to undertake the establishment of a psychoanalytic community, not sure about the benignity of this form, but expecting that it would prove capable of maintaining the necessary disciplinary dissociation. However, the continued existence of psychoanalysis in the form of communities reveals that external dissociation procedures generate a series of processes within the communities themselves, causing their constant destabilization and their members’ susceptibility to various forms of collegiality violation. In drawing open attention to these violations for the first time, the Gabriel Tupinambá’s Desire of Psychoanalysis raises the question of the position of the didactic analyst (as potential member of the community as future psychoanalyst), which we consider incomplete and in need of radicalization through a different question about the degree to which analysts belong to the psychoanalytic community in principle.
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Allen, David F. "La Psychanalyse, Otage de ses Organisations?" Language and Psychoanalysis 8, no. 1 (June 4, 2019): 101–5. http://dx.doi.org/10.7565/landp.v8i1.1594.
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This well written research by Robert Samacher has several important functions: It shows how and why so many well-meaning post-Freudians strayed away from Freud and fell for simplification. This turning away from Freud (ego-psychology) explains Lacan’s return to Freud. La Psychanalyse, Otage de ses Organisations?: Du Contre-Transfert au Désir D’Analyste is organized as follows: Part 1—The transmission of psychoanalysis in analytic institutions from Freud to today—includes four chapters. Chapter 1 is entitled The Birth of the Freudian Movement. Chapter 2 is called Psychoanalytic organizations and institutions in France after 1945 and it includes a detailed study of the École Freudienne founded by Solange Faladé. Chapter 3 focuses on Training analysis and the Pass, and Chapter 4 Cartels deals with the problem of identification in institutions, the question of the Plus ONE and Solange Faladé’s place in the wake of Lacan.
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Schmidt, Christine, and Rudy Lucas. "Group Psychotherapy, Racial and Social Justice." Group 47, no. 3-4 (September 2023): 9–19. http://dx.doi.org/10.1353/grp.2023.a916642.
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Abstract: Social and racial justice concerns are innately compatible with group psychotherapy. Incorporating justice intentions into group therapy practices ensures the relevance of group work as a form of psychotherapeutic healing. Responding to the Final Report of the Holmes Commission on Racial Equality in American Psychoanalysis 2023 , this article argues that group psychotherapy organizations have a responsibility to offer unique approaches to social and racial justice healing both within group organizations and to other psychotherapy and psychoanalytic institutions. A detailed example from Eastern Group Psychotherapy Society illustrates the multiple group processes that advanced a measure of racial equity.
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Korsyn, Kevin. "Musicology as an Institutional Discourse: Deconstruction and the Future of Musicology." Musicological Annual 41, no. 2 (December 1, 2005): 47–54. http://dx.doi.org/10.4312/mz.41.2.47-54.
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This essay analyzes musicology as an institutional discourse, as a collective and social practice that is not only produced and transmitted within particular institutional networks, but is also profoundly shaped by those networks. By insisting on the paradoxical status of his own work vis-à-vis institutions, Derrida might provide an opening for musicologists to negotiate with the structures and traditions that simultaneously enable and constrain their work. The problematizing of musicological institutions, however, raises questions that go beyond the immediate purview of deconstruction to embrace fields as diverse as psychoanalysis, political philosophy, sociology, and the rhetoric of the human sciences, among others.
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Fatic, Aleksandar. "The Language Game of Europe: Politics, Identity and the Divided." Interdisciplinary Research in Counseling, Ethics and Philosophy - IRCEP 1, no. 1 (November 23, 2021): 9–20. http://dx.doi.org/10.59209/ircep.v1i1.8.
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The paper discusses the psychoanalytic interpretative possibilities for understanding Europe's reluctance to accept the UK's decision to leave the union. It develops an interpretation based on Lucan’s concept of 'Name of the Father' to inquire whether the 'European identity' is in fact a neurotic identity, marked by a blocked presence of the primary Lacanian psychoanalytic signifier and the resultant erratic and ineffective policy which can be considered as a group equivalent of the neurotic symptoms that, in psychoanalysis, are treated as primary individual symptoms. This perspective aims to test the limits of the debate over whether psych diagnostics can be applied to political collectives as well as to individuals, and attempts to do so by drawing parallels between the behavior of individual people, on the one hand, and institutions, on the other.
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Pacheco, Nicole E. "Examining Racism in Psychoanalytic Training: Perspectives from a Psychiatry Resident." Psychodynamic Psychiatry 49, no. 4 (December 2021): 481–86. http://dx.doi.org/10.1521/pdps.2021.49.4.481.
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The author reviews pervasive racial biases in psychoanalysis, spanning from overt instances of racial judgement to the normalized tendencies of internalized racist societal structures on individuals. A personalized account is given addressing how such issues have led to a hesitancy in the author— a Black and Hispanic psychiatry resident—to pursue psychoanalytic training. Institutes can more appropriately acknowledge how racism has affected their patients and the theories of the mind that are commonly promulgated. Academic institutions need to actively engage in creating awareness of racial bias, microaggressions, and uncovering unconscious negative attitudes. This will aid in the development of educational approaches that strive toward racial equality and inclusiveness.
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Ávila-Espada, Alejandro. "Psychoanalysis in Spain: A Brief Account of the Transformative Pathways Between the Psychoanalysts and Their Institutions." Psychoanalytic Inquiry 35, no. 2 (February 17, 2015): 234–39. http://dx.doi.org/10.1080/07351690.2014.974417.
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Petrina, Stephen. "Luella Cole, Sidney Pressey, and Educational Psychoanalysis, 1921–1931." History of Education Quarterly 44, no. 4 (2004): 524–53. http://dx.doi.org/10.1111/j.1748-5959.2004.tb00019.x.
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Trends in thePsychological Indexindicated a change in resources directed toward education between the early 1910s and late 1920s. By 1930, “educational” studies accounted for the highest percentage—about 25 percent—of 25, 472 articles in psychology, with studies in “abnormal” and “social” psychology accounting for respectively 21 percent and 19 percent. This trend, evident in theReader's Guide to Periodical Literatureas well, reflected an increasing popularity of psychotherapeutic knowledge and products in clinics, courts, hospitals, prisons, and schools. As a growth market, education offered resources and was viewed as the most promising institution in the United States for regulating normality. By the late 1910s, “educational psychology” was central to institutions of teacher training. Certainly, for psychologists, psychology was the “the source of fundamental assumptions” for guiding educational practice. Teachers' views were similar. In one survey in the mid 1920s, teachers recognized educational psychology as the most intrinsically valuable course in their university programs. In other words, within institutions like The Ohio State University (OSU), requirements in teacher training provided psychologists with a mechanism for demonstrating the uses of psychotherapeutic knowledge, products, and procedures. These trends beg a simple question: What was educational psychology?
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Marinelli, Lydia, and Andreas Mayer. "Editors' Introduction: Forgetting Freud? For a New Historiography of Psychoanalysis." Science in Context 19, no. 1 (March 2006): 1–13. http://dx.doi.org/10.1017/s0269889705000736.
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How does the advancement of the sciences relate to the ways in which their founding figures are remembered? According to the stark picture painted by Alfred N. Whitehead in 1917, “the establishment of a reverential attitude towards any statement made by a classical author” had barred the progress of logic for several centuries: “Scholars became commentators on truths too fragile to bear translation. A science which hesitates to forget its founders is lost” (Whitehead 1917, 115). In the eyes of many critics (who often tend to equate science and logic in similar fashion), Sigmund Freud's psychoanalysis may well be an example of such a lost cause. From the founding book The Interpretation of Dreams ([1899] 1900) to his very last statements, Freud never ceased to affirm that psychoanalysis was a science: “What else can it be?” (Freud 1940, 282). Yet not only the fact that he has become one of the classic authors of the twentieth century, but also a number of very specific traits of psychoanalytic institutions (such as the numerous schisms resulting from personal fights between their members) have nourished the suspicion that Freud was less the founder of a science than of a sort of quasi-religious movement, a secular sect thriving on a personality cult.
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Barbetta, Pietro. "The Outrageous Discourse of Psychoanalysis for Present-Day Academic Institutions." Open Journal of Social Sciences 03, no. 03 (2015): 133–38. http://dx.doi.org/10.4236/jss.2015.33021.
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Bloomfield, Irene. "Out of Chaos: Creative and Destructive Relationships." Group Analysis 24, no. 4 (December 1991): 455–63. http://dx.doi.org/10.1177/0533316491244010.
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This paper looks at ways in which insights from psychoanalysis and especially from large groups might be applied to our institutions and society in general. It explores some of the factors which determine whether group interactions will be creative or destructive.
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Mizen, Richard. "Fanaticism in Psychoanalysis: Upheavals in the Institutions by Utrilla Robles, Manuela." Journal of Analytical Psychology 59, no. 3 (June 2014): 457–59. http://dx.doi.org/10.1111/1468-5922.12091_4.
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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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Rossano, Fausto. "Psychoanalysis and psychiatric institutions: Theoretical and clinical spaces of the Horney approach." American Journal of Psychoanalysis 56, no. 2 (June 1996): 203–12. http://dx.doi.org/10.1007/bf02733055.
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Verovšek, Peter J. "Social criticism as medical diagnosis? On the role of social pathology and crisis within critical theory." Thesis Eleven 155, no. 1 (November 20, 2019): 109–26. http://dx.doi.org/10.1177/0725513619888663.
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The critical theory of the Frankfurt School starts with an explanatory-diagnostic analysis of the social pathologies of the present followed by anticipatory-utopian reflection on possible treatments for these disorders. This approach draws extensively on parallels to medicine. I argue that the ideas of social pathology and crisis that pervade the methodological writings of the Frankfurt School help to explain critical theory’s contention that the object of critique identifies itself when social institutions cease to function smoothly. However, in reflecting on the role that reason and self-awareness play in the second stage of social criticism, I contend that this model is actually better conceptualized through the lens of the psychoanalyst rather than the physician. Although the first generation’s explicit commitment to psychoanalysis has dissipated in recent critical theory, faith in a rationalized ‘talking cure’ leading to greater self-awareness of existing pathologies remains at the core of the Frankfurt School.
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Zhukov, Vyacheslav N. "Z. Freud: culture, power, law." Gosudarstvo i pravo, no. 7 (2021): 47. http://dx.doi.org/10.31857/s102694520016209-0.
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The article discusses the socio-political views of Z. Freud's view of the connection of the human psyche (especially his subconscious) with social institutions and norms. His concept of culture, the hypothesis of the primitive horde and the system of taboos among primitive peoples are reconstructed and analyzed. The role of psychoanalysis in the cognition of political and legal institutions and norms is shown. The role of drives and the mechanism of sublimation in the formation of law and power institutions is revealed. Freud's views on the possibilities of culture in the confrontation with the destructive manifestations of human nature are analyzed.
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Poznansky, Olga. "The Psychoanalytic Act in the Preschool Space, or How to Be Useful Instead of Right." Psychoanalytic Review 111, no. 3 (September 2024): 319–25. http://dx.doi.org/10.1521/prev.2024.111.3.319.
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This contribution examines the position of expert knowledge in the institutional context of an American preschool and a consulting psychoanalyst's refusal to join in its unquestioned dynamic. It interrogates the shift, both theoretical and clinical, occurring if and when the authority of knowledge is supplanted by attention to transference. By arguing that a classroom is the space for the psychoanalytic act and by making a distinction between what it means to be useful rather than right, the author opens a perspective for psychoanalysis in extension that the cared-for children may welcome more than the caring adults.
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McIvor, David W. "The Struggle of Integration: James Baldwin and Melanie Klein in the Context of Black Lives Matter." James Baldwin Review 2, no. 1 (December 13, 2016): 75–96. http://dx.doi.org/10.7227/jbr.2.5.
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Recent killings of unarmed black citizens are a fresh reminder of the troubled state of racial integration in the United States. At the same time, the unfolding Black Lives Matter protest movements and the responses by federal agencies each testify to a not insignificant capacity for addressing social pathologies surrounding the color line. In order to respond to this ambivalent situation, this article suggests a pairing between the work of James Baldwin and that of the psychoanalyst Melanie Klein. I will argue that we cannot fully appreciate the depths of what Baldwin called the “savage paradox” of race without the insights provided by Klein and object relations psychoanalysis. Conversely, Baldwin helps us to sound out the political significance of object relations approaches, including the work of Klein and those influenced by her such as Hanna Segal and Wilfred Bion. In conversation with the work of Baldwin, object relations theory can help to identify particular social settings and institutions that might allow concrete efforts toward racial justice to take root.
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Venukapalli, Sudhakar. "On the Phenomenological Investigations into the Psychology of Dreaming." Philosophy International Journal 6, no. 3 (September 20, 2023): 1–6. http://dx.doi.org/10.23880/phij-16000312.
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In 1900 the publication of the book, Interpretation of Dreams by Sigmund Freud raised very seminal and fascinating questions in the disciplines of psychology and psychoanalysis. Sigmund Freud’s intellectual contributions and the discovery of unconscious had given a big jolt to all the classical approaches, shook the disciplinary foundations of psychology and placed ‘psychoanalysis’ as an alternative model for understanding mental world. Psychologists across the world showed keen interest in uncovering the mysteries of dreams and dreaming. But the institutional dominance of Behaviorism and its standards of research didn’t allow them to cross the boundaries of conventional psychology. Behavioristic psychologists raised important questions on the methodology adopted by Sigmund Freud and leveled criticism against his unverifiable explanations. Behaviorism branded his theories as absolute subjectivist and unscientific. Hence, most of the psychologists were silent and systematically marginalized dream research and banished the discourses on dreams in the institutions of higher learning and research. The nineteenth century saw the emergence of the first dream studies, which were primarily concerned with dream phenomenology. Nevertheless, the pace of methodical dream research was held considerably by the emergence of distinct psychological movements at the start of the 20th century: behaviorism, classical psychoanalysis, and gestalt psychology, placed greater stress on the significance and meaning of dreams, as well as what they symbolized in the lives of individuals. Also a few of them questioned the reality of dreams and other similar mental experiences. Consequently, every movement undermined the greater sample sizes and more methodical research on dreams in its own unique manner. While presenting the views of Sigmund Freud, John Watson, Carl Jung, Alfred Adler, and Fritz Perls this paper makes an attempt to show how classical schools of psychology slowed down the flow of systematic dream studies with large samples.
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Wertz, Frederick. "Freud's Case of the Rat Man Revisited: An Existential-Phenomenological and Socio-Historical Analysis." Journal of Phenomenological Psychology 34, no. 1 (2003): 47–78. http://dx.doi.org/10.1163/156916203322484824.
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AbstractAfter reviewing Freud's 1909 case of the Rat Man, the form of the patient's psychological life is analyzed from existential-phenomenological and socio-historical perspectives.The predominant structure of the analysand's individual life is characterized by the image of an incarcerated criminal. Its constituents include power expropriation, devaluation of self, and epistemic disavowal and oblivion that are subject to intermittent overthrow by lightening strikes of disruptively revolting and irresponsible arrogance. This individual existential structure is traced to the collective structure of the panoptical institutions of modern society delineated by Foucault. An examination of anomalous data in Freud's case study, especially in his evening process notes, suggests a different though tentative and faint form of existence that is more proximally the patient's own, one based on authentic care in the sense of Heidegger. Freud's psychoanalytic treatment ingeniously extends and implements the panoptical social order. However, key modifications of modern discipline embodied in psychoanalysis undermine dehumanization and liberate the patient's subjectivity for a life of responsible action. Freud's interpersonal presence in this case shows such humanizing virtues as openness, respect, strength, mercy, trustworthiness, encouragement, and maternal acceptance at the heart of the therapeutic relationship.
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Roelcke, Volker. "Psychotherapy between Medicine, Psychoanalysis, and Politics: Concepts, Practices, and Institutions in Germany, c. 1945–1992." Medical History 48, no. 4 (October 1, 2004): 473–92. http://dx.doi.org/10.1017/s0025727300007973.
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Looking back at almost fifty years of psychotherapy in post-war Germany, Annemarie Dührssen (1916–98), one of the grand old ladies of the discipline, proudly presented a story of success in 1994. In the immediate post-war years, between 1946 and 1950, there were already a considerable number of individuals and groups all over the country active in establishing hospitals or outpatient clinics exclusively devoted to psychosomatic medicine and psychotherapy; in 1950, the first university programme in the subject was set up in Heidelberg; in 1967, psychoanalytically oriented psychotherapy was included in the catalogue of services offered by the statutory health insurance system; and in 1970, psychosomatic medicine and psychotherapy had become obligatory subjects in the curriculum of medical students, resulting in the establishment of chairs in these areas at almost every medical faculty in West Germany.
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Welter, Brian. "Imbasciati, A., Mindbrain, Psychoanalytic Institutions, and Psychoanalysts." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 72, no. 2 (June 2018): 141–42. http://dx.doi.org/10.1177/1542305018768187.
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Golcman, Aída Alejandra. "The Experiment of the Therapeutic Communities in Argentina: The Case of the Hospital Estévez." Psychoanalysis and History 14, no. 2 (July 2012): 269–84. http://dx.doi.org/10.3366/pah.2012.0112.
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This article analyses the process of how psychoanalysis was incorporated into the field of Mental Health and psychiatric treatments in Argentina. For this purpose, it examines the case of an experimental pilot centre involving therapeutic communities that was established in the late 1960s at the Hospital Estévez, in the municipality of Lomas de Zamora. The paper sets out to show how these therapeutic communities – which were based on the theories of psychoanalysis and community psychology – served as another way of disseminating psychoanalysis within Argentina. Psychoanalysis got incorporated into the therapeutic practices used in the treatment of psychiatric patients at public hospitals, institutional spaces that functioned under the direction of psychoanalysts. The present paper shows that, while the therapeutic communities formed part of a period of theoretical and therapeutic changes throughout the whole institution, the experiment at the Hospital Estévez exercised an influence well beyond the confines of the pilot centre. In particular, the article discusses how the abrupt closure of the pilot project contributed to the wide diffusion of psychoanalysis in the press and helped to designate the protagonists of the therapeutic communities as the ‘standard-bearers’ of change in mental health.
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Mandelbaum, Belinda, Aline Rubin, and Stephen Frosh. "‘He Didn't Even Know There Was a Dictatorship’: The Complicity of a Psychoanalyst with the Brazilian Military Regime." Psychoanalysis and History 20, no. 1 (April 2018): 37–57. http://dx.doi.org/10.3366/pah.2018.0245.
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The history of psychoanalysis in Brazil during the civilian–military dictatorship (1964–85) has come under increasing scrutiny in recent years as an instance of institutional complicity with authoritarian rule. The case of Amílcar Lobo in Rio de Janeiro is now well known. However, there is less documentation of events in São Paulo, leading to a misrepresentation of the Brazilian Psychoanalytical Society of São Paulo as having passed relatively unscathed through the dictatorial period. This paper confronts this misrepresentation by documenting the case of a psychoanalyst from São Paulo who was involved with the torture regime. A detailed account is presented of claims made to the authors about the actions of this psychoanalyst in relation to a political prisoner of the period, and some parallels are made with material in two published works by him. It is suggested that this particular psychoanalyst's behaviour reflects attitudes prevalent in the Brazilian Psychoanalytical Society of São Paulo at the time, including its support for the view that political resistance was a sign of psychological ‘immaturity’ or pathology.