By Lewis Aron
How did psychoanalysis come to outline itself as being various from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged within the construction of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"?
Inspired by means of the innovative and humanistic origins of psychoanalysis, Lewis Aron and Karen Starr pursue Freud's demand psychoanalysis to be a "psychotherapy for the people." They current a cultural background concentrating on how psychoanalysis has consistently outlined itself on the subject of an "other." firstly, that different used to be hypnosis and recommendation; later it used to be psychotherapy. The authors hint a chain of binary oppositions, each one outlined hierarchically, that have plagued the historical past of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they convey that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, used to be outlined towards recommendation and psychotherapy, that have been obvious as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, top the way in which for a go back to Freud's innovative imaginative and prescient, during which psychoanalysis, outlined widely and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People should be of curiosity to psychotherapists, psychoanalysts, scientific psychologists, psychiatrists--and their patients--and to these learning feminism, cultural stories and Judaism.
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Extra resources for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
Freud wrote, Psycho-analytic activity is arduous and exacting; it cannot well be handled like a pair of glasses that one puts on for reading and takes off when one goes for a walk. As a rule psycho-analysis possesses a doctor either entirely or not at all. (1933, pp. 152–153) An analytic attitude is like this pair of glasses, a way of viewing the world. ” They are ALL applied uses of psychoanalysis. The fact that Freud developed his own application of psychoanalysis in the way he did was in some respects an accident of his being a private practitioner.
275–276). With the proliferation of multiple theoretical models, psychoanalysis can only be defined in the context of a comparative methodology. We suggest that rather than teaching the either/or approach of psychoanalysis or “not psychoanalysis,” or psychoanalysis versus psychotherapy, or psychoanalysis versus “wild analysis,” all psychoanalysis be taught comparatively. We are not alone in arguing that psychoanalysis and psychoanalytic education should be more inclusive. But no one has systematically shown how psychoanalysis was defined in contrast to psychotherapy, or why the two have been viewed as incompatible and contradictory.
It matters whether they sit face to face or use the couch, go for a walk with their therapist (as Freud sometimes did) or conduct a therapy on horseback (as Ferenczi did). Our point is not to diminish the significant differences between therapeutic approaches. What we are suggesting is that within the scope of the discipline of psychoanalysis, there is a wide range of ways of helping people, all of which may be legitimately referred to as applications of psychoanalysis. The traditionally troubled relations between psychoanalysis and the university have their origins in the problems faced by Freud and his Jewish followers in the 1890s when confronted with the anti-Semitism of the Austrian government, which controlled the medical school system of academic advancement.
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