By Lewis Aron
How did psychoanalysis come to outline itself as being varied 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 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 heritage targeting how psychoanalysis has continually outlined itself when it comes to an "other." at the beginning, that different was once hypnosis and recommendation; later it was once 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, was once outlined towards recommendation and psychotherapy, which have been visible as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, major the best way for a go back to Freud's revolutionary imaginative and prescient, within which psychoanalysis, outlined extensively and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People might be of curiosity to psychotherapists, psychoanalysts, scientific 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
Ours is not one more effort to shift the chairs. We believe the ship needs to turn in a very different direction. We argue for a broad definition of psychoanalysis that encompasses the full range of its theories, applications, and methodologies. This includes “psychoanalysis proper” and “psychoanalytic therapy,” as well as what has generally been thought of as “applied psychoanalysis;” not only the several times per week clinical analysis of private practice but also the full range of clinical, educational, and social applications in the community and inner cities of America.
For how long will people think of themselves as psychoanalysts if they are in fact not doing what they believe to be psychoanalysis? A profession is defined by a scope of practice, not by a particular technique or procedure. We psychoanalysts have identified our professional status, our very definition of our profession, with one particular technique, one treatment approach. That this is so is confirmed by the fact that, for decades, psychoanalytic institutes refrained from teaching psychoanalytic therapy because they were concerned it would interfere with the analyst’s 28 Introduction education and analytic identity.
We do this for two reasons. First, it is a compromise among a large faculty with multiple points of view, some of whom completely reject defining psychoanalysis by session frequency. The faculty agreed to live with a three session per week compromise for didactic purposes, so that students would not be caught up in faculty conflict. Second, in recent years, this compromise has allowed us to meet the criteria for accreditation by the Accreditation Council for Psychoanalytic Education (ACPE). We agreed that having such accreditation would be useful for our profession and that NYU Postdoc should support such accreditation, even if not all our faculty agreed with these definitions or criteria.
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron