History of Psychoanalysis (History)

Kinder zeichnen schon sehr lange. Und es ist schwer vorstellbar, dass sie es nicht in jeder Kultur getan haben, die den allgemeinen Gebrauch von Ritzinstrumenten oder Stiften und Formen der bildlichen Repräsentation kannte. Dennoch ist die ›Entdeckung‹ der Kinderzeichnung ein genuin modernes Phänomen. Seit dem 16. Jahrhundert ist ein Interesse der professionellen Maler am Phänomen Kinderzeichnung nachweisbar, aber erst in den 1880er Jahren werden die graphischen Versuche der Kinder zum Gegenstand wissenschaftlicher Reflexion. Die »Kunst der Kinder« etablierte sich in der Folge als ein wichtiges Instrument der Entwicklungs- und Intelligenzpsychologie, der Pädagogik und Psychoanalyse. Die Wissenschaften vom Kinde erschlossen das Zeichnen als ein Mittel der Kommunikation, welches Dispositionen, Bedürfnisse und Konflikte dokumentiert, die das Kind selbst (noch) nicht sprachlich artikulieren kann. Mehr noch als das Spiel oder die Phantasie- und Lügengeschichten soll die Kinderzeichnung seither Auskunft geben über Entwicklung, Intelligenz und Raumwahrnehmung, über psychische Veranlagung und psychoanalytische Ätiologie. Das Zeichnen wurde damit als Instrument einer Normalisierung des Kindes in Dienst genommen. Die Experimentalisierung der Kinderzeichnung brachte aber auch ein neues Verständnis der anthropologischen Funktion des Zeichnens hervor, das uns bis heute begleitet: Sie hat den Blick dafür geschärft, dass es sich schon bei der harmlosesten Kritzelei um ein Medium der Subjektwerdung des Kindes handelt, das es ihm ermöglicht und erleichtert ein erkennendes, denkendes und handelndes Subjekt zu werden.

Aux origines du spectateur de cinéma.

Entre 1880 et 1920, les champs de la médecine, de la psychologie, de la neuropsychiatrie et de la psychanalyse élaborent des théories de la subjectivité marquées par les phénomènes intrigants de la neurasthénie, de l’hystérie et de l’hypnose. Alors que les discours sur les projections lumineuses s’approprient volontiers la culture du corps nerveux qui circule autour de 1900 dans l’imaginaire médical et populaire, on constate que, parallèlement, le cinématographe devient la nouvelle métaphore du psychisme.

Qu’y a-t-il donc de commun entre le cinéma et les disciplines médico-psychologiques au tournant du XXe siècle ? Sur quelles bases peut-on rapprocher la pratique culturelle des projections lumineuses et les théories du psychisme ? Comment comprendre l’intérêt des savants pour le cinéma et l’influence des sciences sur la manière d’appréhender l’expérience filmique ?

L’ouvrage de Mireille Berton (Section d’histoire et esthétique du cinéma) répond à ces questions en plaçant au centre de l’analyse l’imaginaire du corps nerveux. L’auteure développe une histoire culturelle des premiers spectateurs dans ses interactions avec les disciplines médico-psychologiques.

PAOLO BORINGHIERI SCRIVE A CESARE MUSATTI CHIEDENDOGLI DI CURARE L’OPERA DI FREUD. DAL TRONCO DI CASA EINAUDI NASCONO DUE NUOVE IMPRESE EDITORIALI: LA TORINESE BORINGHIERI NEL NOME DI FREUD, LA MILANESE ADELPHI NEL NOME DI NIETZSCHE. «AZIONE NIETZSCHE»: GIORGIO COLLI, MAZZINO MONTINARI E LA FILOLOGIA. «TUTTI I LIBRI PER UN SOLO LETTORE»: SEPARAZIONI EFFETTIVE E GENEALOGIE IMPROBABILI

Resumo

Em meio a uma discussão sobre a localização cerebral dos fenômenos psicológicos, Freud propõe em 1891, em seu trabalho sobre as afasias, a chamada hipótese do "concomitante dependente". Segundo esta hipótese, atribuída pelo autor ao neurologista John Hughlings Jackson, os estados mentais serão considerados como distintos, não redutíveis e paralelos aos processos cerebrais, não havendo relação causal entre ambos. Entendendo que estes princípios constituem uma resposta possível ao problema mente-corpo, nosso objetivo neste artigo será situar a posição assumida por Freud no interior deste debate filosófico durante a segunda metade do século XIX. Para tal, nosso trabalho será dividido em três partes: em um primeiro momento 1) abordaremos alguns antecedentes deste debate nos dedicando ao estudo da noção de psiquismo durante as primeiras décadas do século XIX. Na sequência, considerando a emergência e a consolidação do paradigma monista e materialista a partir dos anos 1820, 2) discutiremos o surgimento de duas posições distintas, o localizacionismo e o funcionalismo. Por fim, nos aprofundando na segunda destas posições, dita funcionalista, 3) buscaremos demonstrar o vínculo da hipótese freudiana a uma determinada tradição neurológica de língua inglesa, em grande medida orientada pelos trabalhos do filósofo escocês Alexander Bain.

Paravras-chave: História da psicanálise; Problema mente-corpo; Filosofia da mente; Recepção filosófica da psicanálise.

Abstract

In the midst of a discussion on the cerebral location of psychological phenomena, Freud proposes in his work on aphasia (1891) the so-called "dependent concomitant" hypothesis. According to this hypothesis, attributed by the author to the neurologist John Hughlings Jackson, mental states will be considered as distinct, not reducible and parallel to brain processes, with no causal relationship between them. Understanding that these principles constitute a possible response to the mind-body problem, our objective in this article will be to situate the position assumed by Freud within this philosophical debate during the second half of the nineteenth century. To this end, our work will be divided into three parts: first 1) we will approach some antecedents of this debate by focusing on the study of the notion of psychism during the first decades of the nineteenth century. Next, considering the emergence and consolidation of the monist and materialist paradigm from the 1820s, 2) we will discuss the emergence of two distinct positions, localizationism and functionalism. Finally, deepening in the second of these positions, the so-called functionalist, 3) we will seek to demonstrate the link of the Freudian hypothesis to a certain neurological tradition of the English language, largely guided by the works of the Scottish philosopher Alexander Bain.

Keywords: History of psychoanalysis; Mind-body problem; Philosophy of mind; Philosophical reception of psychoanalysis.

Depuis la prestigieuse École de Paris, de la fin du XVIII e siècle à la seconde Restauration, la médecine française avait le souci de produire des textes synthétiques, exposant l'état des connaissances à un moment donné ; ils s'appelaient, selon le goût de leurs auteurs, traité, précis ou manuel, mais avaient tous l'inconvénient d'apparaître assez vite obsolètes. Ce défaut se 24 -Conférence prononcée à l'Université Européenne de la Recherche (1, rue Descartes, 75005 Paris) en 1987. Notes pour la présente édition : Emmanuel Delille. Texte établi avec l'accord du professeur Jacques Arveiller (université de Caen). Je remercie la famille Lantéri-Laura, Jacques Arveiller, Caroline Chaine et Luciano Del Pistoia.

Le désaccord entre psychanalystes sur la nature des pensées refoulées a ouvert la porte à des critiques radicales de la théorie qui définit et fonde la psychanalyse, la théorie du refoulement. Or, la diffusion du mouvement analytique n’a pas paru trop affectée par de telles objections. Il est possible d’éclairer cette relative imperméabilité en examinant comment une théorie auxiliaire, la théorie du complexe d’Œdipe, a permis à la psychanalyse de se développer et de durer, en lui faisant éviter plusieurs des réticences suscitées par les objections méthodologiques. Pour éclairer ce rôle, cette théorie est comparée avec la théorie de Freud qu’elle a remplacée, la théorie de la séduction. Ainsi, nous pouvons mieux cerner les conditions qui ont permis un accueil favorable de la psychanalyse dans les sociétés démocratiques contemporaines.

Finito di stampare nel settembre 2019 da Grafiche VD srl, Città di Castello (PG) isbn 978-88-430-9666-4 Riproduzione vietata ai sensi di legge (art. 171 della legge 22 aprile 1941, n. 633) Senza regolare autorizzazione, è vietato riprodurre questo volume anche parzialmente e con qualsiasi mezzo, compresa la fotocopia, anche per uso interno o didattico.

The Political Mind
The Role of the Unconscious in Political and Social Life

12 May - 13 July 2015

A series of 10 seminars on the Political Mind in the Summer term at the British Psychoanalytical Society (BPAS), Institute of Psychoanalysis, Byron House, 112a Shirland Road, London W9.

Seminar Leader and Organiser: Dr David Morgan, Psychoanalyst.  Institute of Psychoanalysis, Centre for the Advancement of Psychoanalytic Studies.


Programme

1)  May 12: David Morgan "Whistleblowers and Dissent: Moral Good or Self Interest? What are the psychological dimensions of defying a perverse or corrupt authority?"

2)  May 19: John Alderdice "Devoted Actors the psychology of Fundamentalism & Terrorism"

3)  May 26: Sally Weintrobe "Climate change and the culture of uncare"

4)  June 2: Phil Stokoe “The Impact of Power on the Mind of the Politician"

5)  June 9: Josh Cohen "Psychoanalysis and the Politics of Idleness."

6)  June 16: Bob Hinshelwood "Reflection or action: Never the twain shall meet"

7)  June 23: David Bell "All thats solid melts into air: Psychoanalytic reflections on the socio-economic crisis"

8)  June 30: Ruth McCall "The Psychoanalysis of Exclusion."

9)  July 6: Edgard Sanchez "Power and the manipulation of the masses. Third world perspectives."

10)  July 13: Michael Rustin "The Psychology of Neoliberalism"

For more information contact Dr. David Morgan at [email protected] and Marjory Goodall, Conference & Events Officer, Tel: 020 7563 5016  Email: [email protected]

Bookings via Beyond the Couch http://www.beyondthecouch.org.uk/?unique_name=events&item=196

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

""Psiche istituisce un confronto ravvicinato tra la psicologia della "Repubblica" di Platone e la psicoanalisi di Freud. Convergenze e divergenze vengono discusse in relazione sia alla concezione platonica dell'emersione onirica dei desideri repressi, che prefigura la via regia per l'inconscio di Freud, sia all'analisi delle psicopatologie correlate a tali impostazioni teoriche, sia ai due approcci diagnostici e terapeutici adottati. Altro tema cruciale è l'eros platonico - la cui disamina viene estesa anche al "Simposio" e al "Fedro" - ripreso esplicitamente da Freud in relazione al concetto di libido. L'autore affronta, infine, le due tematizzazioni, di natura metapsicologica e non solo, inerenti alla dimensione morale.

Psiche sets up a close-knit comparison between the psychology of Plato's Republic and Freud's psychoanalysis. Convergences and divergences are discussed in relation both to the Platonic conception of the oneiric emergence of repressed desires that prefigures the main path of Freud's subconscious, to the analysis of the psychopathologies related to these theoretical formulations and to the two diagnostic and therapeutic approaches adopted. Another crucial theme is the Platonic eros - the examination of which is also extended to the Symposium and Phaedrus - taken up explicitly by Freud in relation to the concept of libido. Finally, the author also addresses the two themes - of, inter alia, a metapsychological nature - inherent to the moral dimension.""

For many Native Hawaiians, the banning of our language as the primary medium in schools and the consequent dethronement of our native worldview attacked our psychological wellbeing. The issue of colonization is a site of identity conflict, opening painful wounds inextricably personal, political, and cultural.

Ο ΣΑΝΤΟΡ ΦΕΡΕΝΤΣΙ YΠΗΡΞΕ ΧΑΡΙΣΜΑΤΙΚOΣ και οξυδερκής ψυχαναλυτής με πολυεπίπεδη κλινική εμπειρία, αναλαμβάνοντας συχνά τις πιο δύσκολες περιπτώσεις ασθενών, που είχαν υποστεί σοβαρούς ψυχικούς ή και σωματικούς τραυματισμούς. Επινόησε σημαντικές έννοιες, όπως την «ενδοβολή» και
την « ταύτιση με τον επιτιθέμενο », ενώ ήταν εκ των πρώτων που αναγνώρισαν τη
σημασία του πρώιμου τραύματος. Μας μίλησε για τη σύγχυση γλωσσών μεταξύ παιδιού και ενηλίκων, για τις παιδικές αναλύσεις των ενηλίκων, για την αμφίμειξη των ερωτισμών · εμπνεύστηκε την έννοια του σοφού βρέφους, του μη καλοδεχούμενου παιδιού, της ναρκισσιστικής σχάσης, της τρομοκρατίας της οδύνης, των παθονευρώσεων.
Η σχέση του με τον Φρόυντ υπήρξε καθοριστική για την εξέλιξη του ψυχαναλυτικού κινήματος, καθώς ο Φερέντσι ήταν από εκείνους που υποστήριξαν με θέρμη την αναγκαιότητα της μακρόχρονης ανάλυσης του αναλυτή, του επονομαζόμενου και δεύτερου θεμελιώδους κανόνα της ψυχανάλυσης. Για χρόνια αντάλλασσαν με τον Φρόυντ ερωτήματα πάνω στην αναλυτική εργασία, σε τέτοιον βαθμό
που η σκέψη του ενός σφραγίστηκε από τη σκέψη του άλλου. Ωστόσο, λίγο καιρό πριν από τον πρόωρο θάνατό του, οι σχέσεις του με τον Φρόυντ στιγματίστηκαν από έντονη αμφιθυμία και υπόγειες συγκρούσεις, στις οποίες κυρίαρχο ρόλο διαδραμάτισαν σημαντικά πρόσωπα του διεθνούς ψυχαναλυτικού κινήματος.
Η σχέση του Φερέντσι με τον Φρόυντ σημαδεύτηκε από τη διεργασία αλλά και την άρνηση του θηλυκού και του παθητικού στοιχείου. Η θηλυκή-μητρική πλευρά, την οποία μάταια αναζητούσε να βρει στον Φρόυντ, ήταν μια θέση που ο Φρόυντ δυσκολευόταν να αναλάβει. Σε αντιστάθμισμα, την ανέλαβε προοδευτικά ο ίδιος ο Φερέντσι, όταν λειτούργησε για τους ασθενείς του σαν τρυφερή μητέρα. Τη δε άρνηση υπαγωγής του Φερέντσι στο πατρικό υπερεγώ και στην παθητικότητα της
αναλυτικής θέσης τη διαδέχθηκε η προώθηση της ενεργητικής τεχνικής εκ μέρους του.
Οι συνεχείς τεχνικοί πειραματισμοί του επιχειρούσαν εξάλλου να απαντήσουν στα φαινόμενα επανάληψης που διέπουν την ψυχική ζωή. Μέσα από αντιφατικές τεχνικές παρεμβάσεις, τις οποίες δεν δίσταζε να εγκαταλείψει, ο Φερέντσι επέκτεινε τα όρια του αναλύσιμου και κατέστη ο πρόδρομος της σύγχρονης αναλυτικής πρακτικής, εισάγοντας την ελαστικότητα της τεχνικής. Έφτασε όμως σε ακραία σημεία, όπως στη θύελλα της αμοιβαίας ανάλυσης, κάτι που τον κατέστησε αιρετικό για την τότε ψυχαναλυτική κοινότητα. Αυτό που ακολούθησε δεν ήταν απλώς δυσμένεια αλλά ιστορική λήθη ενός ιδιαίτερα πλούσιου έργου που λογοκρίθηκε για δεκαετίες.
Το παρόν βιβλίο επιχειρεί να διερευνήσει σημαντικές πτυχές του έργου μιας εμβληματικής όσο και αμφιλεγόμενης φυσιογνωμίας της ψυχανάλυσης. Μιας προσωπικότητας ακατάπαυστα δημιουργικής, ευρηματικής, που διακρινόταν παράλληλα από ένα θυελλώδες παιδικό στοιχείο, αντίστοιχο ενός άτακτου παιδιού.

The hegemonic place acquired by psychoanalysis in the Argentinean psychotherapeutic field is recognized by friend and foe alike. Nevertheless, the historical process leading to this situation is less well known. In this article, I focus on 2 periods crucial to understanding the unusual scope of Freudian ideas and practices in that country. The first one (1955-1966) corresponds to the professionalization of psychology and was marked by projects such as those of Bleger and Pichon-Rivière. Their ideas involved an alliance between psychology and psychoanalysis within a larger synthesis whose philosophical framework was French existential phenomenology. This eclectic "psy-choanalytic psychology" found an amazing sounding board in the newly created university psychology programs, in which it was adopted by future psychologists who took psychoanalysis as their primary theoretical and practical reference. The second period (1966-1976), however, after the reception of French structuralism (mainly via Jacques Lacan and his local interpreters, such as Oscar Masotta), implied an exclusive disjunction: either psychoanalysis or psychology. Psychoanalysis was presented as a return to the Freudian sources. Therefore, it was supposed to replace a psychology that "ignored" unconscious determinism. Thus, paradoxically, Lacanianism, which found its main audience in psychology programs, invited psychologists to relinquish their own professional identity to become psychoanalysts. My hypothesis is that the prominent position that psychoanalysis still holds in Argentina can be best understood by considering the history of its relationship with academic psychology and situating that connection in an intellectual and political context in which French thought has always been crucial.

Objectives. – This analysis focuses on the representations of the early signs of madness during adolescence and the diagnosis of early onset psychosis. It starts with a brief historical overview of the place of adolescence in 19th and 20th century psychiatry in France and Germany, to show how representations of adolescence have changed.
Method. – The method followed here combines archival analysis, and quantitative and qualitative methods with an epistemological analysis of normativity in a comparative perspective. Crossing French and German (histoire croisée) history enables a reappraisal of the object of research through the prism of the historical sources available in another language.
Results. – The hypothesis of a causal relation between the first signs of a mental disorder and puberty is one of the recurrent questions in contemporary psychiatry. It was conceptualized as such by way of the notion of hebephrenia, which was used for a long time to describe teenage madness, before being reassessed as an early sign of schizophrenia.
Discussion. – The discussion focuses on the medical appropriation of the representations of adolescence. This is put in the perspective of the emergence of the new objective of early detection and intervention appearing in the 1970s and 1980s, while the post-war era only focused on the notion of a teenage originality crisis and early expression.
Conclusion. – Having highlighted the role of questionnaires in the early diagnosis of mental disorders, the author argues in favor of the integration of the history of epidemiological psychiatry into that of psychiatry and psychology, given that questionnaires are used to measure the prevalence of early disorders.

Desire and its repression leaves indelible marks in the cognitive schema of sexualized subjects. This is manifested through language, when individuals articulate using a streamlined mental faculty that reflects the societal stranglehold on desire. From Freud, Kristeva, Lacan to Deleuze and Guattari, the paper explores post-structuralist ideas and frameworks that portray the interplay and interlude between power and desire, as well as how language is intertwined through it all.

Eric Wittkower founded McGill University’s transcultural psychiatry unit in 1955. One year later, he started the first international newsletter in this academic field, which became (and remains) the main journal today: Transcultural Psychiatry. However, at the beginning of his career Wittkower gave no signs that he would be interested in social sciences and psychiatry; he originally trained as a specialist in internal medicine in Berlin. This paper describes the historical context of the post-war period, when Wittkower founded a research unit at McGill University with an American anthropologist, Jacob Fried. Using archival material from McGill, I focus on the history of scientific networks and the circulation of knowledge, particularly on the exchanges between the French- and English-speaking academic cultures in North America and Europe. Because the history of transcultural psychiatry is a transnational history par excellence, but also a literature of exile, this leads necessarily to the important question of the reception of this academic field abroad.

The history of psychoanalysis has paid much attention to Melanie Klein’s personal trajectory —from Vienna to Budapest, Berlin and London— and to her “controversial discussions” with Anna Freud, in the 1940s (Grosskurth 1986; King and Steiner 1991; Kristeva 2001). In
contrast, relatively little attention has been paid to the circulation and the uneven reception of her ideas in other regions—although some works have studied what happened in countries such as Switzerland (Quinodoz 2013), France (Grosskurth 1986; Roudinesco, 1997), and Argentina (Etchegoyen and Zysman 2005; Dagfal 2009b).
The 12 letters written by Melanie Klein that are reproduced in this issue are a resource that can be very helpful to expanding the historiography of her reception in both the French-speaking world and in South America. These historical processes were interconnected:
the striking reception of Klein in Argentina boosted her expansion not only in Brazil, Uruguay, Colombia, and Mexico, but also, in turn, in France (Dagfal 2009b, in press). The developments which occurred in Buenos Aires in the mid-1940s constitute a unique case, as most of the founding members of the Argentine Psychoanalytic Association (APA) —and some of their spouses— very rapidly became Kleinian. Significantly,
some of these analysts were the first to publish texts from a Kleinian orientation in the French language (e.g. Ángel Garma, Enrique Pichon-Rivière, Arminda Aberastury, and Marie Langer) in the early 1950s. However, Klein herself would still wait until 1959 (a year before her death) to see the translation of her first book The Psycho-Analysis of Children (1932) in print. Even then, it is remarkable that the translation of Klein’s first two books into French (Klein 1959a; Klein et al. 1966) was partly made by European analysts who had trained in Buenos Aires: Marcelle Spira and Willy Baranger. In short, Klein’s reception in France was as late and difficult as her implantation in Argentina had been unexpectedly easy and fruitful. Notwithstanding this, the latter facilitated the former. Most of those mentioned above are among the recipients of the first set of six letters featured here, which address Klein’s reception in South America, particularly in Argentina and Uruguay. The second group of letters—another set of six—discuss the “odyssey” of the French translation of Klein’s “fundamental book.” They were sent to Jacques Lacan, who was given the translations rights in 1948, to Françoise Girard and Jean-Baptiste Boulanger —a young couple of analysts who obtained those rights in 1952—and to Daniel Lagache, the renowned psychoanalyst who was in charge of the series in which the book finally
appeared. To my knowledge, none of these letters have been published in their original form, even though some have been previously quoted or translated. The letters were generally dictated by Klein and typewritten by her secretary, and then manually corrected by Klein before sending them by air mail. Only in a few special cases were her letters entirely
handwritten, but that did not happen with any of the 12 that are featured.
The period of this correspondence stretches from 1951 to 1960, which encompassed the last decade of Klein’s life. On the one hand, she was at the height of her celebrity, attending all the IPA international congresses as a main speaker, along with Anna Freud (Amsterdam, 1951, London, 1953, Geneva, 1955, Paris, 1957, Copenhagen, 1959). Her communications at these events were carefully prepared and generally published in the IJP.
These papers were frequently referenced, as well as the books she wrote during those years —Envy and Gratitude (1957), Narrative of a Child Analysis (1961)— and the collections in which she participated —Developments in Psychoanalysis (1952), New Directions in Psychoanalysis (1955). On the other hand, as active as she was, Klein was growing old and, as she describes in her unfinished Autobiography and theorizes in some of her posthumously published papers, feeling lonely (Klein 1959b, 1963). Her concerns about her health are present in most letters. There is a visible contrast between her intellectual strength and her physical exhaustion, which she tended to attribute to overwork.

Comment expliquer la place ambiguë de la psychanalyse dans notre société ? Avec un regard qui rappelle celui des Persans de Montesquieu, un anthropologue a exploré pendant une dizaine d’années l’univers parisien de la psychanalyse. Il relate non seulement le parcours des patients et des psychanalystes dans un monde qui possède ses propres règles, mais aussi un épisode-clé de l’histoire du mouvement freudien en France (États Généraux de la psychanalyse, Réglementation du titre de psychothérapeute, parution d’un Livre noir de la psychanalyse), dont l’autorité est aujourd’hui contestée au nom de la scientificité et de l’efficacité de psychothérapies modernes…
À travers l’anthropologie d’un lieu commun faussement familier et qui suscite le plus souvent une critique radicale ou un engouement total, l’auteur interroge la rationalité d’une pratique finalement méconnue de la plupart d’entre nous.

Table des matières

Remerciements

Préface de Richard Rechtman

Introduction

Chapitre premier. — Comment peut-on être analysant ?
Disputatio
Devenir un étranger professionnel
L'intelligence de la situation
Vous avez dit « psy » ?

Chapitre II. — « Quel est votre désir ? »
L'homme au magnétophone
Une double évidence
Une double ignorance
Une double vérité

Chapitre III. — Histoire naturelle du mouvement freudien
Développer des cercles
Organiser la cause
Implanter les freudiens : contrôler sans être contrôlé
Marginaliser les marginaux

Chapitre IV. — La souveraineté freudienne
Les États généraux de la psychanalyse
Les États généraux de la psychologie
Les États généraux de la psychothérapie
Les États généraux de la psychiatrie

Chapitre V. — Dégrader la psychanalyse
De l'autorité culturelle à l'autorité professionnelle
Un titre de psychothérapeute
De l’autorité culturelle à l’autorité cognitive
La souveraineté en action

Chapitre VI. — Devenir freudien
L'opacité du trouble
L'opacité de l'offre
L'opacité de l'autorité
L'opacité de l'engagement

Conclusion

Annexe. — Chronologie


How should the ambiguous position of psychoanalysis be understood? Situated between the intellectual and medical fields, this practice does not fall within the scope of an established profession or an institutionalized academic discipline: how then, can one give an account of its workings? In order to answer this question, this study breaks with critical sociological approaches that tend to reduce psychoanalysis to a mere anomaly without carrying out any fieldwork. The aim of this study is rather to delineate the nature of the authority wielded by psychoanalysis. And, more broadly, to examine the reasons for which this authority can vary so radically, going from the heights of social success to the depths of the “Freud Wars”.
This book is grounded in fieldwork conducted over ten years in the social sphere of Parisian psychoanalysis. The first and second chapters relate the integration of the anthropologist into the field, and highlight what the difficulties entailed in this process can tell us about the characteristics of the research subject in question. The third chapter is a comparative study of the footholds of the Freudian movement. The French example reveals general characteristics of the organization of Freudians whatever the society. The fourth and fifth chapters analyze the impact of the globalization of American psychiatry and the response in France of mental health professionals. This section is grounded in participant-observation of this political situation (2000-2007) and the way the “Freud Wars” were imported in France (2003-2010). The final chapter, based on interviews with psychoanalysts and patients, analyzes for the first time the trajectory that transforms patients into militants for the Freudian cause.

Table of Contents
Acknowledgments

Introduction

Chapitre I.− How can one possibly be a Freudian?
1 Disputatio
2 Becoming a professional stranger
3 Understanding the situation
4 What do you mean by “shrink”?

Chapitre II.− “What is your desire?”
1 The man with the tape recorder
2 Dual clarity
3 Dual ignorance
4 Dual truth

Chapitre III.− Natural History of the Freudian Movement
1 Developping circles
2 Organizing the cause
3 Establishing the Freudians: controlling whilst escaping control
4 Marginalizing the marginal

Chapitre IV.− Freudian Sovereignty
1 Estates-General of psychoanalysis
2 Estates-General of psychology
3 Estates-General of psychotherapy
4 Estates-General of psychiatry

Chapitre V.− Demoting Psychoanalysis
1 From cultural to professional authority
2 A psychotherapist’s title
3 From cultural to cognitive authority
4 Sovereignty in action

Chapitre VI.− Becoming Freudian
1 Impenetrable disorders
2 Impenetrable treatment options
3 Impenetrable forms of authority
4 Impenetrable commitments

Conclusion""

Mind Alone For many years psychoanalysis and psychoanalytic psychotherapy was singularly centered on the unconscious mind and conscious mind. There was only mind and the mind could become aware of its own self and its own representational realm. The self itself was representational and the emphasis on the mind was in the light of analytic thinking and analytic observation. There was an emphasis on objectification of mental phenomena and subjectivity itself. Knowing was knowledge by association, by reflection and mediation by linguistic signifiers. Knowing was neither non-conceptual nor pre-reflective, nor was there a place for direct experiential knowingness. Knowing was associated as mind alone and singular mind functions such as thinking, feeling, sensation, memory and imagination. Transitional Space as Space of Awareness With the presentation of the work of Donald Winnicott there was a shift in the psychoanalytic understanding of knowingness. A similar change in psychoanalytic thinking about knowing was also taking place in the Jungian and archetypal analytic schools. In psychotherapy Winnicott emphasizes a focus on the suspension of mind and in the process of suspension of mind, awareness was freed to focus within awareness, free to focus itself on itself. In the suspension of mind (a Winnicottian form of the phenomenological reduction,) the patient relocates themselves. The patient relocates from being located in mind alone or even located in a particular function of mind alone such as: feeling function or thinking function or sensation function or memory function; the patient enters or relocates themselves into the intermediate area of experience. This intermediate area of experience or this in-between space of experience is also described as the transitional area of experience and relatedness. Sometime this place is also described as the place of potential space. The sense of self shifts from being located in the mind or mental function of the mind into the more embodied sense of spacious awareness or as the place of potential space. Winnicott would described this knowing

The widely shared tendency to locate psychoanalysis beyond the scope of the social-historical world is ultimately based on the idea that intention is an inner, mental event that precedes its fulfillment in action or its communication in speech. Now, intention, far from being such a private event, is always expressed, in deeds or in words. Above all, the verbalization of intentions is an instituted practice that mediates interactions by gauging actions against social norms. Freud, by showing his readers how to verbalize new kinds of intentions (repressed ones), implicitly showed them how to gauge actions against the common meanings of an emerging modern, contractual society.

The interwar period is commonly figured as a period of cultural pessimism and uncertainty, as the traumatic wound to hope brought about by of the Great War was translated into an intellectual climate characterized by Richard Overy as a 'morbid age'. In this narrative, psychological inquiry -and particularly, in Overy's account, an emergent British vein of psychoanalysis -is understood to reflect or confirm a generalized fear of impending crisis: social anxieties surrounding economic collapse, the erosion of empire, demographic decline and genetic transmission of constitutional defect were linked to a concern over the effect of authoritarian political regimes and the fear of war -even pacifist movements and utopian politics spoke of 'social dismay'. 1 One symptom of crisis held up by contemporary commentators was the attraction, for a newly enfranchised working class, of urban pursuits and entertainments whose debasement was expressed in arguments denigrating the inferior populism of an imported commercialized 'mass' culture and pointing to its influence on a 'manipulable' population, distracted from the task of cultivating character and rebuilding national futures. 2 More recently, contemporary psychological models of the 'crowd' as an undifferentiated and irrational mass subject to primitive impulses have been understood as representing a new kind of attention to the 'human aggregate', explaining the inherent instability of the 'mass mind' through the unruly operation of the instincts and the unconscious, which rendered individuals susceptible to the adverse influences of mass culture. But as Eric Hobsbawm argued in his challenge to Overy's assertion that interwar Britain was characterized by an apocalyptic mentality, translating the articulation of such fears by a (selective) intellectual elite into a generalized 'mood music' -understood to infuse national culture within a defined 161

While names like Sigmund Freud and Carl Gustav Jung are easily recognizable as pivotal figures in the history of the psy-sciences of the mind, Richard von Krafft-Ebing is a lesser known figure. This is in spite of the fact that we apparently owe much of our current sexual vocabulary to him, and that his work prefigured 20th-century attitudes to sexuality. Through a re-discovery of his work, and by condensing massive amounts of archive material both in public institutions and in the home of Krafft-Ebing's descendants, Harry Oosterhuis sets out to redeem this interesting character.

This paper compares the analytic and experiential approaches to dreams in order to illuminate the intrinsic and necessary relationships between the two understandings. It describes how dream work reflects the bimodalness of symbolism, thought and ultimately human consciousness. An extended example of dream work reflecting both analytic and experiential modalities is presented.

Robert Langs is well known in Jungian circles for his early studies of derivative communication, communication styles and the analytic frame. Less well known is Langs' more recent research rooting psychic conflict in death anxiety and death-related trauma. Freud on a Precipice introduces the reader to Langs' latest work in the form of an interesting and at times gripping narrative. Furthermore, the book is of special interest to Jungians because it creatively uses or parallels certain ideas of Jung and simultaneously invites a new application of Jungian theory to the roots of psychic conflict.

This paper looks at the various challenges of art history and the role that psychological analysis has played in advancing the discipline. By taking a long view on the uses and misuses of psychoanalysis in art history, it is possible tentatively to forecast future developments in the theory of art history in relation to the mind. A key development that has emerged in the last 25 years has been the arrival of what can collectively be termed neuroaesthetics. This paper looks carefully at the neuroscience of art history to ask if the rise of new perspectives on art and the brain interferes with, or even replaces, psychoanalytic explanatory models. It is argued that the rise of neuroscience will at the very least precipitate a revision of traditional Freudian, Kleinian and Lacanian approaches. However, the paper does not take the view that this is because the new theories are more scientific and therefore have greater reliability. Rather, it is argued that too little attention has been paid to the growing body of informed scepticism that there now is, and urges caution before abandoning large areas of psychoanalytic thought. The paper concludes by asking if in fact we need psychoanalytic ideas in art history, and, if we do, how these can best be put to use.

Une énigme négligée des sciences sociales, l'accueil fait à la psychanalyse À la mémoire de Mary Douglas, 1921-2007 Depuis sa naissance, la psychanalyse a obtenu un statut respectable dans les sociétés occidentales, et ce dans des sphères d'activités très variées : psychothérapie, psychiatrie, littérature, sciences sociales, etc. 1 Sur ce chemin, on avait pourtant évalué qu'elle était une théorie dépourvue de fondements scientifiques et une thérapeutique à l'efficacité douteuse 2 . Imperturbable, elle avait poursuivi son expansion. Les gens qui s'y intéressaient ignoraient tout simplement les remises en question. Ce n'est que depuis une génération environ que l'enthousiasme pour la psychanalyse s'essouffle, pour des raisons qui restent débattues.