By Lewis Aron
How did psychoanalysis come to outline itself as being assorted 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 targeting how psychoanalysis has continuously outlined itself when it comes to an "other." initially, that different used to be hypnosis and advice; 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 exhibit that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, used to be outlined towards advice and psychotherapy, that have been noticeable as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, prime the way in which for a go back to Freud's revolutionary imaginative and prescient, during which psychoanalysis, outlined commonly 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 stories and Judaism.
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Extra info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
In contrast, some demographics of the profession have changed quite drastically. From the inception of psychoanalysis, most psychoanalysts were men. In fact, the earliest analysts were all men (who treated mostly women) and Freud had to veto a proposal by his Viennese colleagues to officially limit membership in their new society to men, as was done by numerous professional organizations at the time (Gay, 1988). Almost two decades have passed since Ilene Philipson (1993), then a sociologist, now a clinical psychoanalyst, wrote On the Shoulders of Women: The Feminization of Psychotherapy.
Xvii). 10 Introduction In accord with our effort to deconstruct binaries, we do not view theoretical pluralism as exclusively a symptom of fragmentation and fragility, nor do we believe it should be idealized as a signal of health and vitality. Rather it is a natural or understandable stage in the development of psychoanalysis, following a long period of domination by ego-psychology, but one that needs to be balanced by coherence and gradual integration before new challenges arise. Binary thinking, or what analysts call “splitting,” is not in and of itself pathological, but a necessary step in development, a transitional way of managing tensions before integration is possible.
Xi), whose proponents no longer see the world the same way. He argues that this “fractionation” has coincided with the dramatic contraction and marginalization of the field in the wake of managed care, competition from other therapies, the expansion of psychopharmacology, and demands for empirical research (p. xvii). 10 Introduction In accord with our effort to deconstruct binaries, we do not view theoretical pluralism as exclusively a symptom of fragmentation and fragility, nor do we believe it should be idealized as a signal of health and vitality.
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron