Peter Homans offers a new understanding of the origins of psychoanalysis and relates the psychoanalytic project as a whole to the sweep of Western culture, past and present. He argues that Freud's fundamental goal was the interpretation of culture and that, therefore, psychoanalysis is fundamentally a humanistic social science. To establish this claim, Homans looks back at Freud's self-analysis in light of the crucial years from 1906 to 1914 when the psychoanalytic movement was formed and shows how these experiences culminated in Freud's cultural texts. By exploring the "culture of psychoanalysis," Homans seeks a better understanding of what a "psychoanalysis of culture" might be.
Psychoanalysis, Homans shows, originated as a creative response to the withering away of traditional communities and their symbols in the aftermath of the industrial revolution. The loss of these attachments played a crucial role in the lives of the founders of psychoanalysis, especially Sigmund Freud but also Karl Abraham, Carl Jung, Otto Rank, and Ernest Jones. The personal, political, and religious losses that these figures experienced, the introspection that followed, and the psychological discovery that resulted are what Homans calls "the ability to mourn."
Homans expands this historical analysis to construct a general model of psychological discovery: the loss of shared ideals and symbols can produce a deeper sense of self (psychological structure-building, or individuation) and can then lead to the creation of new forms of meaning and self-understanding. He shows how Freud, Jung, and other psychoanalysts began to extend their introspection outward, reinterpreting the meanings of Western art, history, and religion. In conclusion, Homans evaluates Freud's theory of culture and discusses the role that psychoanalysis might play in social and cultural criticism.
Throughout the book, Homans makes use of the many histories, biographies, and psychobiographies that have been written about the origins of psychoanalysis, drawing them into a comprehensive sociocultural model. Rich in insights and highly original in approach, this work will interest psychoanalysts and students of Freud, sociologists concerned with modernity and psychoanalysis, and cultural critics in the fields of religion, anthropology, political science, and social history.
From August 29 to September 21, 1909, Sigmund Freud visited the United States, where he gave five lectures at Clark University in Worcester, Massachusetts. This volume brings together a stunning gallery of leading historians of psychoanalysis and of American culture to consider the broad history of psychoanalysis in America and to reflect on what has happened to Freud’s legacy in the United States in the century since his visit.
There has been a flood of recent scholarship on Freud’s life and on the European and world history of psychoanalysis, but historians have produced relatively little on the proliferation of psychoanalytic thinking in the United States, where Freud’s work had monumental intellectual and social impact. The essays in After Freud Left provide readers with insights and perspectives to help them understand the uniqueness of Americans’ psychoanalytic thinking, as well as the forms in which the legacy of Freud remains active in the United States in the twenty-first century. After Freud Left will be essential reading for anyone interested in twentieth-century American history, general intellectual and cultural history, and psychology and psychiatry.
"This work is of importance for psychoanalysts and scholars of the psychology of religion. Kakar makes a scholarly and significant contribution to the objectification of what psychoanalysis and Hindu mystical tradition have in common."—Ana Maria Rizzuto, Tufts University
In Archive Fever, Jacques Derrida deftly guides us through an extended meditation on remembrance, religion, time, and technology—fruitfully occasioned by a deconstructive analysis of the notion of archiving. Intrigued by the evocative relationship between technologies of inscription and psychic processes, Derrida offers for the first time a major statement on the pervasive impact of electronic media, particularly e-mail, which threaten to transform the entire public and private space of humanity. Plying this rich material with characteristic virtuosity, Derrida constructs a synergistic reading of archives and archiving, both provocative and compelling.
"Judaic mythos, Freudian psychoanalysis, and e-mail all get fused into another staggeringly dense, brilliant slab of scholarship and suggestion."—The Guardian
"[Derrida] convincingly argues that, although the archive is a public entity, it nevertheless is the repository of the private and personal, including even intimate details."—Choice
"Beautifully written and clear."—Jeremy Barris, Philosophy in Review
"Translator Prenowitz has managed valiantly to bring into English a difficult but inspiring text that relies on Greek, German, and their translations into French."—Library Journal
Rethinking the importance of Sigmund Freud’s landmark book The Interpretation of Dreams a century after its publication in 1900, this work brings together psychoanalysts, philosophers, cultural theorists, film and visual theorists, and literary critics from several continents in a compilation of the best clinical and theoretical work being done in psychoanalysis today. It is unique in convening both theory and practice in productive dialogue, reflecting on the encounter between psychoanalysis and the tradition of hermeneutics. Collectively the essays argue that Freud’s legacy has shaped the way we think about not only psychology and the nature of the self but also our understanding of politics, culture, and even thought itself.
Contributors: Willy Apollon, Gifric; Karyn Ball, U of Alberta, Edmonton; Raymond Bellour, Centre National de la Recherche Scientifique; Patricia Gherovici, Philadelphia Lacan Study Group and Seminar; Judith Feher-Gurewich, New York U; Jonathan Kahana, New York U; A. Kiarina Kordela, Macalester College; Pablo Kovalovsky, Clinica de Borde; Jean Laplanche, U of Lausanne; Laura Marcus, U of Sussex; Andrew McNamara, Queensland U of Technology; Claire Nahon; Yun Peng, U of Minnesota; Gerard Pommier, Nantes U; Jean-Michel Rabaté, Princeton U; Laurence A. Rickels, U of California, Santa Barbara; Avital Ronell, New York U; Elke Siegel, Yale U; Rei Terada, U of California, Irvine; Klaus Theweleit, U of Freiburg-im-Breisgau; Paul Verhaege, U of Ghent, Belgium; Silke-Maria Weineck, U of Michigan.
Catherine Liu is associate professor of comparative literature and film and media studies at the University of California, Irvine. John Mowitt is professor and chair of cultural studies and comparative literature at the University of Minnesota. Thomas Pepper is associate professor of cultural studies and comparative literature at the University of Minnesota. Jakki Spicer received her Ph.D. in cultural studies and comparative literature from the University of Minnesota.
Although we usually think of the intellectual legacy of twentieth-century Vienna as synonymous with Sigmund Freud and his psychoanalytic theories, other prominent writers from Vienna were also radically reconceiving sexuality and gender. In this probing new study, David Luft recovers the work of three such writers: Otto Weininger, Robert Musil, and Heimito von Doderer. His account emphasizes the distinctive intellectual world of liberal Vienna, especially the impact of Schopenhauer and Nietzsche in this highly scientific intellectual world.
According to Luft, Otto Weininger viewed human beings as bisexual and applied this theme to issues of creativity and morality. Robert Musil developed a creative ethics that was closely related to his open, flexible view of sexuality and gender. And Heimito von Doderer portrayed his own sexual obsessions as a way of understanding the power of total ideologies, including his own attraction to National Socialism. For Luft, the significance of these three writers lies in their understandings of eros and inwardness and in the roles that both play in ethical experience and the formation of meaningful relations to the world-a process that continues to engage artists, writers, and thinkers today.
Eros and Inwardness in Vienna will profoundly reshape our understanding of Vienna's intellectual history. It will be important for anyone interested in Austrian or German history, literature, or philosophy.
Collected here for the first time, these writings demonstrate the range and precision of Philip Rieff's sociology of culture. Rieff addresses the rise of psychoanalytic and other spiritual disciplines that have reshaped contemporary culture.
Since the early-modern encounter between African and European merchants on the Guinea Coast, European social critics have invoked African gods as metaphors for misplaced value and agency, using the term “fetishism” chiefly to assert the irrationality of their fellow Europeans. Yet, as J. Lorand Matory demonstrates in The Fetish Revisited, Afro-Atlantic gods have a materially embodied social logic of their own, which is no less rational than the social theories of Marx and Freud. Drawing on thirty-six years of fieldwork in Africa, Europe, and the Americas, Matory casts an Afro-Atlantic eye on European theory to show how Marx’s and Freud’s conceptions of the fetish both illuminate and misrepresent Africa’s human-made gods. Through this analysis, the priests, practices, and spirited things of four major Afro-Atlantic religions simultaneously call attention to the culture-specific, materially conditioned, physically embodied, and indeed fetishistic nature of Marx’s and Freud’s theories themselves. Challenging long-held assumptions about the nature of gods and theories, Matory offers a novel perspective on the social roots of these tandem African and European understandings of collective action, while illuminating the relationship of European social theory to the racism suffered by Africans and assimilated Jews alike.
Élisabeth Roudinesco Harvard University Press, 2016 Library of Congress BF109.F74R6813 | Dewey Decimal 150.1952092
Élisabeth Roudinesco’s bold reinterpretation of Sigmund Freud is a biography for the twenty-first century—a sympathetic yet impartial appraisal of a genius admired but misunderstood in his time and ours. Alert to tensions in his character and thought, she views Freud less as a scientific thinker than as an interpreter of civilization and culture.
Freud, Biologist of the Mind
Frank J. Sulloway Harvard University Press, 1992 Library of Congress BF109.F74S85 1992 | Dewey Decimal 150.1953
In this monumental intellectual biography, Frank Sulloway demonstrates that Freud always remained, despite his denials, a biologist of the mind; and, indeed, that his most creative inspirations derived significantly from biology. Sulloway analyzes the political aspects of the complex myth of Freud as psychoanalytic hero as it served to consolidate the analytic movement. This is a revolutionary reassessment of Freud and psychoanalysis.
Frank J. Sulloway is Visiting Scholar in the Program in Science, Technology, and Society at the Massachusetts Institute of Technology.
Freud or Jung
Edward Glover Northwestern University Press, 1950 Library of Congress BF173.G554 1991 | Dewey Decimal 150.1954
One of the great dramatic events in the history of twentieth-century thought was the break of Carl Jung--the crown prince of the psychoanalytic movement--with his mentor and collaborator Sigmund Freud. After the "gladiatorial phase" of the debate between the Freudians and Jungians had passed, British psychoanalyst Edward Glover began serious consideration of the ideas of Jung. Glover's study was immediately recognized as the major Freudian statement on Jung's psychology and was even cited by later Jungians for its trenchant criticisms. This new edition of the unsurpassed classic will make it available for another generation of students, practitioners, and intellectual historians.
Now a classic, this book was hailed upon its original publication in 1959 as "An event to be acclaimed . . . a book of genuine brilliance on Freud's cultural importance . . . a permanently valuable contribution to the human sciences."—Alastair MacIntyre, Manchester Guardian
"This remarkably subtle and substantial book, with its nicely ordered sequences of skilled dissections and refined appraisals, is one of those rare products of profound analytic thought. . . . The author weighs each major article of the psychoanalytic canon in the scales of his sensitive understanding, then gives a superbly balanced judgement."—Henry A. Murray, American Sociological Review
"Rieff's tremendous scholarship and rich reflections fill his pages with memorable treasures."—Robert W. White, Scientific American
"Philip Rieff's book is a brilliant and beautifully reasoned example of what Freud's influence has really been: an increasing intellectual vigilance about human nature. . . . What the analyst does for the patient—present the terms for his new choices as a human being—Mr. Rieff does in respect to the cultural significance of Freudianism. His style has the same closeness, the same undertone of hypertense alertness. Again and again he makes brilliant points."—Alfred Kazin, The Reporter
In Freudian Slips: Woman, Writing, the Foreign Tongue, Mary Gossy provides an original and provocative critique of language, sexuality, and the female body in Freud's The Psychopathology of Everyday Life.
Gossy believes that Freud's most popular statement of a theory of the unconscious is written over foreign and feminized texts, bodies, and places, by way of anecdotes that range from the Dora case to menstruation to travel phobias. Freudian Slips: Woman, Writing, the Foreign Tongue does a feminist psychoanalytic reading of Freud's book and shows how slippery- textually, erotically, and historically- the writing of theory can be, and also how much we can learn from our slips when we are willing to admit that we have made them.
Bringing together autobiography, psychoanalysis, close readings, pedagogy, and politics in provocative and innovative ways, Gossy discusses Freud's work from both textual and theoretical perspectives and asks what his writing can teach us about authority, theory, home, and the foreign. Arguing that the dominant metaphor in the Psychopathology is that of the female body as foreign text, and that this body, writing, and the foreign tongue are identified with a feminized unconscious that threatens authoritative discourse, Freudian Slips moves toward fashioning a feminist theory that is both "slippery and (para)practical" and constantly searches for ways of writing theory that free, rather than sacrifice, the bodies of women.
"The readings of individual slips are often highly productive; the argument is both hardworking and playful. Freudian Slips is a book that people will enjoy reading and from which they will learn a great deal."-- Helena Michie, Rice University
Mary S. Gossy is Associate Professor of Spanish and Comparative Literature, Rutgers University. She is the author of The Untold Story: Women and Theory in Golden Age Texts.
The Victorian era was the high point of literary tourism. Writers such as Charles Dickens, George Eliot, and Sir Walter Scott became celebrities, and readers trekked far and wide for a glimpse of the places where their heroes wrote and thought, walked and talked. Even Shakespeare was roped in, as Victorian entrepreneurs transformed quiet Stratford-upon-Avon into a combination shrine and tourist trap.
Stratford continues to lure the tourists today, as do many other sites of literary pilgrimage throughout Britain. And our modern age could have no better guide to such places than Simon Goldhill. In Freud's Couch, Scott’s Buttocks, Brontë's Grave, Goldhill makes a pilgrimage to Sir Walter Scott's baronial mansion, Wordsworth's cottage in the Lake District, the Bront ë parsonage, Shakespeare's birthplace, and Freud's office in Hampstead. Traveling, as much as possible, by methods available to Victorians—and gamely negotiating distractions ranging from broken bicycles to a flock of giggling Japanese schoolgirls—he tries to discern what our forebears were looking for at these sites, as well as what they have to say to the modern mind. What does it matter that Emily Brontë’s hidden passions burned in this specific room? What does it mean, especially now that his fame has faded, that Scott self-consciously built an extravagant castle suitable for Ivanhoe—and star-struck tourists visited it while he was still living there? Or that Freud's meticulous recreation of his Vienna office is now a meticulously preserved museum of itself? Or that Shakespeare’s birthplace features student actors declaiming snippets of his plays . . . in the garden of a house where he almost certainly never wrote a single line?
Goldhill brings to these inquiries his trademark wry humor and a lifetime's engagement with literature. The result is a travel book like no other, a reminder that even today, the writing life still has the power to inspire.
Andrew Cutrofello's book performs a psychoanalytic inversion of transcendental philosophy, taking Kant's synthetic a prior judgments and reading them in terms of a foreclosed Kantian category--that of the analytic a posteriori. Working primarily out of Freudian and Lacanian problematics, Cutrofello not only subjects Kantian thought to psychoanalytic questioning, but also develops a systematic critique of metapsychology itself, disclosing and assessing its own paralogisms, antinomies, ideal, and ethics. This is a provocative reflection on the tensions between the Enlightenment project of critique and psychoanalytic theory.
In this pioneering work of discourse analysis, Tomoko Masuzawa observes that the modern study of religion is peculiarly ambivalent toward the question of origin. Today's historians of religion maintain that they have abandoned speculative quests for the origin of religion; at the same time, they allege that concepts of absolute beginnings are fundamental to religion itself. By renouncing the desire for origins that they claim religious peoples embrace, historians can vicariously participate in the forbidden quest—so it seems—without forfeiting the authority accruing from their objectivist position.
This ambivalence of contemporary scholars echoes their ambivalence toward the ancestral "giants" of the discipline: Durkheim, Müller, and Freud. Masuzawa shows that the speculations of these three men on the origins of religion render the very notion of time and history problematic and contain powerful instruments for dislodging the position of "Western man" as the keeper of knowledge. Her critical rereading of these forefathers is framed by a compelling discussion of the postmodernist subversion of absolute origins in the works of Walter Benjamin and Rosalind Krauss and a comparison of Mircea Eliade and Nancy Munn's accounts of the Australian aboriginal "dreamtime." Engaging a number of critical issues within the burgeoning field of cultural studies, Masuzawa's book will have far-reaching implications not only for religious studies but throughout the human sciences.
A profound, challenging, wide-ranging book, back in print for a new generation
“Inwardness and Existence accomplishes what no book before or after has even approximated: it demonstrates with great lucidity and insight the shared philosophical project that animates psychoanalysis, Marxism, existentialism, and Hegelian dialectics. Davis roots the reader in the enterprise of questioning what is given and probing beyond what is safe in order to demonstrate that psychoanalytic inquiry, Marxist politics, existential reflection, and dialectical connection all move within the same orbit. No one who reads it will ever think about existence itself in the same way again. Davis’s landmark work will profoundly transform anyone who reads it.”—Todd McGowan, author of The Real Gaze: Film Theory after Lacan
Dennis B. Klein explores the Jewish consciousness of Freud and his followers and the impact of their Jewish self-conceptions on the early psychoanalytic movement. Using little-known sources such as the diaries and papers of Freud's protégé Otto Rank and records of the Vienna B'nai B'rith that document Freud's active participation in that Jewish fraternal society, Klein argues that the feeling of Jewish ethical responsibility, aimed at renewing ties with Germans and with all humanity, stimulated the work of Freud, Rank, and other analysts and constituted the driving force of the psychoanalytic movement.
Sudhir Kakar, India’s foremost practitioner of psychoanalysis, has focused his career on infusing this preeminently Western discipline with ideas and views from the East. In Mad and Divine, he takes on the separation of the spirit and the body favored by psychoanalysts, cautioning that a single-minded focus on the physical denies a person’s wholeness. Similarly, Kakar argues, to focus on the spirit alone is to hold in contempt the body that makes us human.
Mad and Divine looks at the interplay between spirit and psyche and the moments of creativity and transformation that occur when the spirit overcomes desire and narcissism. Kakar examines this relationship in religious rituals and healing traditions— both Eastern and Western—as well as in the lives of some extraordinary men: the mystic and guru Rajneesh, Gandhi, and the Buddhist saint Drukpa Kunley.
Enriched with a novelist’s felicity of language and an analyst’s piercing insights and startling interpretations, Mad and Divine is a valuable addition to the literature on the integration of the spirit and psyche in the evolving psychology of the individual.
When Oedipus met the Sphinx on the road to Thebes, he did more than answer a riddle—he spawned a myth that, told and retold, would become one of Western culture’s central narratives about self-understanding. Identifying the story as a threshold myth—in which the hero crosses over into an unknown and dangerous realm where rules and limits are not known—Oedipus and the Sphinx offers a fresh account of this mythic encounter and how it deals with the concepts of liminality and otherness.
Almut-Barbara Renger assesses the story’s meanings and functions in classical antiquity—from its presence in ancient vase painting to its absence in Sophocles’s tragedy—before arriving at two of its major reworkings in European modernity: the psychoanalytic theory of Sigmund Freud and the poetics of Jean Cocteau. Through her readings, she highlights the ambiguous status of the Sphinx and reveals Oedipus himself to be a liminal creature, providing key insights into Sophocles’s portrayal and establishing a theoretical framework that organizes evaluations of the myth’s reception in the twentieth century. Revealing the narrative of Oedipus and the Sphinx to be the very paradigm of a key transition experienced by all of humankind, Renger situates myth between the competing claims of science and art in an engagement that has important implications for current debates in literary studies, psychoanalytic theory, cultural history, and aesthetics.
In a style that is writerly and audacious, Adam Phillips takes up a variety of seemingly ordinary subjects underinvestigated by psychoanalysis--kissing, worrying, risk, solitude, composure, even farting as it relates to worrying.
How can we know what another human being is like in some meaningful, dynamic way? Can we distill the signature-like features of an individual personality? What is the relationship between personal experience and our attempts to describe the person who has that experience? This work by a highly respected senior psychologist is an effort to answer these questions. Irving E. Alexander presents a case for considering the personal narrative of a human life as the most compelling aspect of that life to be decoded and understood. In part a critique of an exclusive reliance on general theories about the development of personality and ways of knowing based primarily on comparison with others, Personology is illustrated with material drawn from the lives, personal writings, and theories of Freud, Jung, and Sullivan. Alexander develops new insights into the lives of these men and offers methods and guidelines for investigating and teaching personology and psychobiography.
How did psychoanalysis become so accepted by the public? This provocative book reconstructs the system of ideas upon which the theory and practice of psychoanalysis rests, describing a modern culture that has created a psychic or a spiritual void that psychoanalysis seems custom-made to fill. Gellner approaches the question as a sociologist and attains a broad perspective on the ideas of the psychoanalytic movement as a system of cultural beliefs.
Questions for Freud
Nicholas T. RAND Harvard University Press, 1997 Library of Congress BF175.R2913 1997 | Dewey Decimal 150.1952
Isidor Sadger; Edited and introduced by Alan Dundes; Translated by Johanna Micaela Jacobsen and Alan Dundes University of Wisconsin Press, 2005 Library of Congress BF109.F74S2413 2005 | Dewey Decimal 150.1952092
This eyewitness account by one of Sigmund Freud's earliest students has been rediscovered for twenty-first-century readers. Isidor Sadger's recollections provide a unique window into the early days of the psychoanalytic movement and also illuminate Freud's own struggles: his delight in wit, his attitudes toward Judaism, and his strong opinions concerning lay, nonmedical psychoanalysts.
As a student, Sadger attended Freud's lectures from 1895 through 1904. Although Sadger was not part of Freud's inner circle, he was a participant observer of Freud's early years as teacher, therapist, and clinician. In 1930, Sadger published the biography Sigmund Freud: Persönliche Erinnerungen, but with the rise of Nazism and World War II, the book was almost lost to the world of psychoanalytic history. Recollecting Freud is a long-lost personal account that provides invaluable insights into Freud and his social, cultural, and intellectual context.
There are more psychoanalytic theories today than anyone knows what to do with, and the heterogeneity and complexity of the entire body of psychoanalytic though have become staggering. In Relational Concepts in Psychoanalysis, Stephen A. Mitchell weaves strands from the principal relational-model traditions (interpersonal psychoanalysis, British school object-relations theories, self psychology, and existential psychoanalysis) into a comprehensive approach to many of the knottiest problems and controversies in theoretical and clinical psychoanalysis.
Mitchell’s earlier book, Object Relations in Psychoanalytic Theory, co-authored with Jay Greenberg, set the stage for this current integration by providing a broad comparative analysis of important thinking on the nature of human relationships. In that classic study Greenberg and Mitchell distinguished between two basic paradigms: the drive model, in which relations with others are generated and shaped by the need for drive gratifications, and various relational models, in which relations themselves are taken as primary and irreducible. In Relational Concepts in Psychoanalysis, Mitchell argues that the drive model has since outlived its usefulness. The relational model, on the other hand, has been developed piecemeal by different authors who rarely acknowledge and explore the commonality of their assumptions or the rich complementarity of their perspectives.
In this bold effort at integrative theorizing, Mitchell draws together major lines of relational-model traditions into a unified framework for psychoanalytic thought, more economical than the anachronistic drive model and more inclusive than any of the singular relational approaches to the core significance of sexuality, the impact of early experience, the relation of the past to the present, the interpenetration of illusion and actuality, the centrality of the will, the repetition of painful experience, the nature of analytic situation, and the process of analytic change. As such, his book will be required reading for psychoanalytic scholars, practitioners, candidates in psychoanalysis, and students in the field.
By examining the private correspondence of a circle of German psychoanalyst emigrés that included Otto Fenichel, Annie Reich, and Edith Jacobson, Russell Jacoby recaptures the radical zeal of classical analysis and the efforts of the Fenichel group to preserve psychoanalysis as a social and political theory, open to a broad range of intellectuals regardless of their medical background. In tracing this effort, he illuminates the repression by psychoanalysis of its own radical past and its transformation into a narrow medical technique. This book is of critical interest to the general reader as well as to psychoanalytic historians, theorists, and therapists.
This volume is a superb introduction to the richness and originality of Abraham and Torok's approach to psychoanalysis and their psychoanalytic approach to literature. Abraham and Torok advocate a form of psychoanalysis that insists on the particularity of any individual's life story, the specificity of texts, and the singularity of historical situations. In what is both a critique and an extension of Freud, they develop interpretive strategies with powerful implications for clinicians, literary theorists, feminists, philosophers, and all others interested in the uses and limits of psychoanalysis.
Central to their approach is a general theory of psychic concealment, a poetics of hiding. Whether in a clinical setting or a literary text, they search out the unspeakable secret as a symptom of devastating trauma revealed only in linguistic or behavioral encodings. Their view of trauma provides the linchpin for new psychic and linguistic structures such as the "transgenerational phantom," an undisclosed family secret handed down to an unwitting descendant, and the intra-psychic secret or "crypt," which entombs an unspeakable but consummated desire. Throughout, Abraham and Torok seek to restore communication with those intimate recesses of the mind which are, for one reason or another, denied expression.
Classics of French theory and practice, the essays in volume one include four previously uncollected works by Maria Torok. Nicholas Rand supplies a substantial introductory essay and commentary throughout. Abraham and Torok's theories of fractured meaning and their search for coherence in the face of discontinuity and disruption have the potential to reshape not only psychoanalysis but all disciplines concerned with issues of textual, oral, or visual interpretation.
In the late nineteenth century, scientists, psychiatrists, and medical practitioners began employing a new experimental technique for the study of neuroses: hypnotism. Though the efforts of the famous French neurologist Jean-Martin Charcot to transform hypnosis into a laboratory science failed, his Viennese translator and disciple Sigmund Freud took up the challenge and invented psychoanalysis. Previous scholarship has viewed hypnosis and psychoanalysis in sharp opposition or claimed that both were ultimately grounded in the phenomenon of suggestion and thus equally flawed. In this groundbreaking study, Andreas Mayer reexamines the relationship between hypnosis and psychoanalysis, revealing that the emergence of the familiar Freudian psychoanalytic setting cannot be understood without a detailed analysis of the sites, material and social practices, and controversies within the checkered scientific and medical landscape of hypnotism.
Sites of the Unconscious analyzes the major controversies between competing French schools of hypnotism that emerged at this time, stressing their different views on the production of viable evidence and their different ways of deploying hypnosis. Mayer then reconstructs in detail the reception of French hypnotism in German-speaking countries, arguing that the distinctive features of Freud’s psychoanalytic setting of the couch emerged out of the clinical laboratories and private consulting rooms of the practitioners of hypnosis.
A figure of reflexivity, narcissism describes a relation between self and other mediated through the mirror or reflection. As such, the concept might help us to consider how what we come to know as the other, or the object, is always the result of a process of image-making. It is in this suggestive sense that narcissism interests Caroline Rupprecht in Subject to Delusions.
Because "the other," or the object, is constructed, Rupprecht finds in narcissism the possibility of rewriting notions of identity. She then pursues this possibility through modern literary texts in which narcissism acts as a structuring principle--works by the expressionist poet Henriette Hardenberg, the American avant-garde novelist Djuna Barnes, and the surrealist writer Unica Zürn--reading each within the critical framework of the evolution of the idea of narcissism in psychoanalytic theory. All written by women, these works also raise questions of gender and sexuality. Moreover, because each of these authors belonged to or was influenced by a particular literary movement, Rupprecht's analysis advances our understanding of the poetics of these movements and of the movement of modernism itself. Underlying all is a deep engagement with psychoanalytic theory. Drawing on Freud, his contemporaries and rivals, Jacques Lacan, Melanie Klein, and many other theorists, Rupprecht interrogates preconceived notions of identity and subjectivity through her readings of the "transgressive potential" of narcissism as it is enacted in the texts under study. Bringing the works of literary modernism and psychoanalysis together in an innovative and provocative way, her book succeeds in enhancing our sense of both, and in clarifying the complex role of narcissism in our cultural narrative.
When most critics were using Freudian theories to study literature, Mark Edmundson read Freud’s writings as literature alongside the works of poets grappling with the heady issues of desire, narcissism, and grief. Towards Reading Freud weighs the psychoanalyst’s therapeutic directives against his more visionary impulses in a magisterial comparative study of such writers as Shakespeare, Wordsworth, Emerson, and Keats. Cross-fertilizing psychological doctrine with the literary canon, this richly informed volume forges a new understanding of Freud’s writings on the self.
“Marvelous. . . . Edmundson’s book offers an extraordinary challenge both to practicing analysts and to a scholarly community which all too uncomplainingly inhabits and reinforces the Freudian paradigm of interpretation. Edmundson reinvents an adventurous and dissident Freud as an antidote to . . . weary psychoanalytic commonplaces.”—Malcolm Bowie, Raritan
“This book takes a distinguished place in the ongoing effort to recontextualize Freud by stressing the literary, rather than the scientific roots and character of his theory.”—Virginia Quarterly Review
In Translating Modernism Ronald Berman continues his career-long study of the ways that intellectual and philosophical ideas informed and transformed the work of America’s major modernist writers.
Here Berman shows how Fitzgerald and Hemingway wrestled with very specific intellectual, artistic, and psychological influences, influences particular to each writer, particular to the time in which they wrote, and which left distinctive marks on their entire oeuvres. Specifically, Berman addresses the idea of "translating" or "translation"—for Fitzgerald the translation of ideas from Freud, Dewey, and James, among others; and for Hemingway the translation of visual modernism and composition, via Cézanne.
Though each writer had distinct interests and different intellectual problems to wrestle with, as Berman demonstrates, both had to wrestle with transmuting some outside influence and making it their own.
Since its publication in 1966, The Triumph of the Therapeutic has been hailed as a work of genuine brilliance, one of those books whose insights uncannily anticipate cultural developments and whose richness of argumentation reorients entire fields of inquiry. This special fortieth-anniversary edition of Philip Rieff’s masterpiece, the first volume in ISI Books’ new Background series, includes an introduction by Elisabeth Lasch-Quinn and essays on the text by historians Eugene McCarraher and Wilfred McClay and philosopher Stephen Gardner.
"Philip Rieff has become out most learned and provocative critic of psychoanalytic thinking and of the compelling mind and character of its first proponent. Rieff's Freud: The Mind of the Moralist remains the sharpest exegesis yet to be done on the moral and intellectual implications of Freud's work. It was a critical masterpiece, worthy of the man who inspired it; and it is now followed by a work that suffers not at all in comparison. No review can do justice to the richness of The Triumph of the Therapeutic."—Robert Coles, New York Times Book Review
"A triumphantly successful exploration of certain key themes in cultural life. Rieff's incidental remarks are not only illuminating in themselves; they suggest whole new areas of inquiry."—Alasdair MacIntyre, Guardian
By exploring Carl Jung's transformative life experience and its effect on his thoughts and writings, The Wounded Jung shows how Jung's interest in the healing of the psyche was rooted in the conflicts of his childhood.