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 via 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 targeting how psychoanalysis has continually outlined itself in terms of an "other." first and foremost, that different used to be hypnosis and recommendation; later it was once 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 express that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, was once outlined towards advice and psychotherapy, that have been obvious as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, best 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 should be of curiosity to psychotherapists, psychoanalysts, medical psychologists, psychiatrists--and their patients--and to these learning feminism, cultural experiences and Judaism.
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Extra info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
13). These terms do not signify depreciated outsider status. Optimal or dialectical marginality are terms that best express the position of Freud and many of the early analysts. In fact, dialectical marginality is a more accurate description of psychoanalysis throughout its history, with the exception of the years immediately following World War II in the United States, in which it achieved a peculiar insider status. We show that this so-called golden age was actually a short-lived symptom—a manic defense against loss and vulnerability.
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. In presenting our work together as collaboration, we evoke Bion’s (1962) notion of “binocular vision,” the constant conjunction of multiple vertices (points of view) that leads to common sense. Our hope is that by bringing together our different perspectives, and by trying to speak the truth of our experiences, we can approach a challenging topic with what is often uncommon: common sense.
Historically in America, mainstream psychoanalytic associations did not actively support community psychiatry. No viable tradition of community psychoanalysis was established, even though numerous analysts contributed as individuals. The mainstream associations did not put their resources and prestige into supporting community psychoanalysis because it was not the individual “pure” clinical psychoanalysis with which they had defined themselves as a medical sub-specialty. We are deeply moved by the work of our colleague, Neil Altman (1995, 2010), who in The Analyst in the Inner City makes the strongest case for an expanded vision of psychoanalysis that goes well beyond the practice and the clinic to include child, adolescent, family, group, and community levels of intervention across race, class, and cultural lines.