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 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 background concentrating on how psychoanalysis has regularly outlined itself relating to an "other." at the start, that different was once hypnosis and advice; later it used to be psychotherapy. The authors hint a chain of binary oppositions, every one outlined hierarchically, that have plagued the background of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they convey that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, was once outlined towards recommendation and psychotherapy, which have been noticeable as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, major the best way for a go back to Freud's innovative imaginative and prescient, during which psychoanalysis, outlined commonly and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People should be of curiosity to psychotherapists, psychoanalysts, medical psychologists, psychiatrists--and their patients--and to these learning feminism, cultural reports and Judaism.
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Additional info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
Rather than fit a student into our mold, from the start, we were more concerned with helping the individual use psychoanalysis in a way that best expressed their own individuality, talents, and proclivities. Our assumption was that each candidate would reinvent psychoanalysis for himself or herself and develop a methodology suited for their work with patients in whatever setting and modality they chose. At NYU Postdoc we do require that a candidate see patients and have their own personal analysis at least three sessions per week.
Psychoanalytic books continue to be published and new psychoanalytic journals continue to appear. Institutes continue to teach; our urban centers often have at least two competing institutes. Students still apply for training with excitement and enthusiasm. Psychoanalysis still turns people on. And yet, viewed from another angle, psychoanalysis has clearly suffered from decline in status and demand, fewer applicants to our institutes, fewer patients, greater competition, less reimbursement, higher demands for empirical research, less support in departments of psychology, and almost none in psychiatry.
We describe how the development of Introduction 21 psychoanalysis originated with a small group of Jews who surrounded Freud in Vienna. These Jews often went into medicine precisely because it was a “free” profession that promised upward mobility. Medicine offered them the opportunity to pursue a livelihood outside of the public institutions, hospitals, and universities that denigrated and excluded them. An often overlooked aspect of its early history is that the rise of psychoanalysis was due to the efforts of a number of men, including Freud, Abraham, Jones, and Ferenczi, among others, who harbored unfulfilled academic ambitions.
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron