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 construction 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 background targeting how psychoanalysis has constantly outlined itself when it comes to an "other." firstly, that different used to be hypnosis and recommendation; later it used to be psychotherapy. The authors hint a sequence 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 exhibit that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, used to be outlined towards recommendation and psychotherapy, which have been obvious as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, top the best way for a go back to Freud's revolutionary imaginative and prescient, within which psychoanalysis, outlined extensively and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People could be of curiosity to psychotherapists, psychoanalysts, scientific psychologists, psychiatrists--and their patients--and to these learning feminism, cultural reports and Judaism.
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Extra info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
Introduction 11 The other is a candidate in that program, active on the recruitment committee. Together we approach this topic with a good deal of experience in teaching, supervising, and mentoring, and leadership of and participation in local, national, and international psychoanalytic institutes and organizations. We have a realistic up-close understanding of the presentday concerns of graduate students, the experience of current candidates, and the professional considerations of the next generation of psychoanalysts.
Throughout this book we show how psychoanalysis is at its best when it transcends a variety of binaries, maintaining the position of what has sometimes been called “thirdness,” or a dialectical approach. We demonstrate that Freud and the early analysts were at the margins of their society. Being at the margins gave them their edge and allowed for the invention and Introduction 9 development of psychoanalysis. Being at the margins is what allows for reflexive self-awareness, the ability to look at oneself as both subject and object, without being caught up in one pole or the other (see Aron, 2000).
Increasingly, the Program has become better integrated with the graduate school and with the University as a whole, offering colloquia, conferences, and courses with other departments, culminating in an NYU Humanities Initiative grant for ongoing interdisciplinary Freud Studies, led by Lewis Aron. Why is this background relevant? First, it explains how we come to psychoanalysis with an appreciation for and commitment to diversity and a multiplicity of viewpoints. We have spent years immersed in an institution where the faculty has never been able to agree on a monolithic definition of psychoanalysis.
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron