By Lewis Aron
How did psychoanalysis come to outline itself as being diversified from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged within the production of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"?
Inspired by way of the revolutionary 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 historical past concentrating on how psychoanalysis has continuously outlined itself when it comes to an "other." initially, that different was once hypnosis and advice; later it used to be psychotherapy. The authors hint a sequence of binary oppositions, every one outlined hierarchically, that have plagued the heritage of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they express 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, within which psychoanalysis, outlined widely and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People may be of curiosity to psychotherapists, psychoanalysts, scientific psychologists, psychiatrists--and their patients--and to these learning feminism, cultural experiences and Judaism.
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Extra resources for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
While we may differ from Roy Schafer (1983) in precisely what constitutes the “analytic attitude,” we would still argue that psychoanalytic education must transmit the analytic attitude to new generations of analysts. As Berman contends, while exploration of the differences between psychoanalysis and psychotherapy is of interest, at a time when all psychodynamic approaches are under attack, “an overemphasis on such inner dividing lines may serve the narcissism of small differences while neglecting the crucial contemporary debate about legitimacy and value of psychoanalytic treatment as a whole” (p.
Thus, there is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time, power relations. (1977, p. 27) Is it really any wonder that we perpetually hear of “the crisis of psychoanalysis”? Toward a Progressive Psychoanalysis Erich Fromm (1970), in his book The Crisis of Psychoanalysis, attributed the crisis to the ascension of ego-psychology, which he criticized as being a Introduction 17 conformist dilution of European psychoanalysis.
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. The implications are profound. By stressing the similarities among its various applications, 8 Introduction we can make psychoanalysis much more amenable to integration, attracting clinicians who think psychoanalytically even though they do not conduct psychoanalysis “proper” (four or five times per week, using the couch).
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron