Psychoanalysis,science, and art: Aesthetics in the making of a psychoanalyst1

This paper critically examines the relationship of psychoanalysis to science and art. Its point of departure is Michael Rustin's theorizing. Specifically, in considering the possibility of a psychoanalyst's having an aesthetic orientation, the author analyses: 1) the difficulty of there being any connection between psychoanalysis and science because science's necessarily presupposed subject‐object dichotomy is incompatible with transference, which, beginning with Freud, is basic to psychoanalysis; 2) the complex relationship between psychoanalysis and aesthetics using Maurice Merleau‐Ponty's philosophical perspective as well as Luigi Pareyson's theory of aesthetics; 3) the Kantian foundations of the psychoanalytic notion of art as the ‘containing form of subjective experience’ 4) intersubjectivity, without which clinical practice would not be possible, especially considering matters of identity, difference, the body, and of sensory experience such as ‘expressive form’; 5) the relationship of psychoanalysis and art, keeping in mind their possible convergence and divergence as well as some psychoanalysts' conceptual commitment to classicism and the need for contact with art in a psychoanalysts's mind set.     

Symposium on The Ego and the Id after fifty years. Clinical formulations and research.

The Ego and the Id has served as an organizing model which has advanced psychoanalysis as a science and as a therapy. The paradigm offered by the structural formulations provided a framework for many developmental and clinical studies as well as an approach to a general psychology of human behavior. Therapeutic advances have been made, but the art of therapy has not kept pace with the scientific advances. Dissatisfaction with psychoanalysis and psychoanalytic theory is discussed. Theories have become too far removed from their clinical base; a changing sociologic climate that has reduced the impact of the rational attitude offered by psychoanalysis and the failure of psychoanalytic therapy to cure all ills have contributed to the dissatisfaction.     

Communicative psychoanalysis: Contributions to clinical practice and the development of a science of psychoanalysis

Robert Langs' communicative approach to psychoanalysis has lead to new clinical insights and to a promising line of quantitative research. Fundamental concepts of the communicative approach are explained and illustrated with a clinical example. Characteristics of the approach, which distinguish it from other modern, interactive analytic theories are discussed; as well as a critical clinical insight derived from the communicative approach. The approach's unique contributions to the development of a science of psychoanalysis are explained. The advantages and problems of the communicative method are also discussed throughout the paper.     

Can Psychoanalysis be a Science?

This essay proposes to examine a limited number of critical assessments regarding the scientific status of psychoanalysis with reference to intents and purposes, claims and disclaimers, contrasting views of what constitutes a science and the nature of scientific thinking and how these might apply to psychoanalysis epistemologically. It assumes a certain degree of familiarity with criticisms that have been leveled against psychoanalysis from those who insist on absolutist testing for what some call true science, particularly on the part of those who are not practitioners of the art. It wonders about the concern with scientizing by those who actually practice it, or value it in some way or another. It suggests an open minded approach without premature or even warranted closure on the subject of human beings and of ways of getting to know them, let alone understanding them and perhaps being of help to them.     

‘For Beauty is nothing but the barely endurable onset of Terror’: Outline of a general psychoanalytic aesthetics

Even close to 80 years after Freud's words that psychoanalysis “has scarcely anything to say about beauty” (Freud, Civilization and its Discontents, SE 21, p. 82) the question of a specific psychoanalytic aesthetic is still faced with a deficit in theory. Since aesthetics is related to Aisthesis, the Greek word for ‘perception’, a psychoanalytic aesthetic can solely emerge from a psychoanalysis of perceptive structures. The term ‘kinaesthetic semantic’ is introduced in order to exemplify via music how perceptive experiences must be structured for them to be experienced as beautiful. The basic mechanisms – repetition of form (rhythm, unification) and seduction (deviation, surprise) – are defined. With the help of these mechanisms an intensive contact between perceiving object and kinetic subject, the physical self, is established. The intensive relatedness is a requirement for the creative process in art and also for psychic growth on the subject's level. The described basic mechanisms of the aesthetic process in music can also be encountered in painting and poetry. By the means of a self‐portrait by Bacon it will be examined how, in art, terror and traumatization are represented via targeted disorganization of beauty endowing mechanisms, hence finding an enabling form of confrontation and integration of fended contents.     

Response to Strenger

Despite certain apparently common values, Strenger's critique is addressed largely to an inaccurate account of my views. It is also internally contradictory in various ways. On one hand, for example, Strenger favors a dialectic of science and the humanities as they bear on psychoanalysis; on the other hand, he declares science to be the exclusive psychoanalytic “metaphysic.” Remarkably, he claims that my critique of technical rationality is tantamount to advocating a passive reflective stance on the analyst's part, precluding anything akin to “coaching” to foster change. But I've written consistently about the dialectic of proactive therapeutic influence and critical reflection on that very influence and its implications. What's unacceptable about technical rationality is its positivist confidence about the effectiveness of prescribed interventions based on allegedly scientific evidence. With his lengthy survey of extra-analytic studies, Strenger evades engaging my specific arguments since they are strictly about the unwarranted privileging of the findings of psychoanalytic process and outcome research relative to clinical experience. He mistakenly equates my repudiation of such privileging with rejection of the value of “science” altogether for psychoanalysis. Finally, Strenger's claim that my “dialectical constructivism” eschews formulating universal truths about human nature ignores my consideration of human potentials for both denying and confronting mortality and the associated challenge of human agency. Embracing that challenge constitutes a moral position for psychoanalysis that is unequivocally opposed to uncritical compliance with culturally shaped demands for various types of therapeutic services.     

The psychoanalysis of art: some ends, some means

The psychoanalysis of art has been a lively activity for virtually a century, ever since Freud first likened certain findings of his self-analysis to certain turns of plot in Oedipus Rex and Hamlet. Yet over this time a lack of clarity has persisted with respect to the kind of knowledge applied psychoanalysis achieves and its means of justification. Starting with the observation that clinical and applied psychoanalysis are, in every respect, radically different endeavors, this paper goes on to identify some ends and means of the psychoanalytic study of art and to suggest a few criteria of adequacy for the outcomes of such study.     

Reader and story,viewer and film: On transference and interpretation2

Two sides in Freud's attitude towards literature and art are presented: Freud the sensitive listener, whose interest in art is a potential springboard for a rich interdisciplinary dialogue; and Freud the conquistador, whose wish for power in ‘invaded’ territories is related to troublesome aspects of ‘pathography’ and ‘applied analysis’. The unique contribution of psychoanalysis may not be discovering objectively the true unconscious content of works of art, but rather enriching the exploration of the potential transitional space evolving between artist, work of art and readers or viewers, enhancing our sensitivity to multiple meanings and complex emotional influences of art. This requires exploring our own subjective experiences of art, which may be described as transferences (when art is mostly perceived as a source of insight) or countertransferences (when artists and their work are basically experienced as troubled patients). Transference (broadly defined) and interpretation tend to intermingle, both in the clinical analytic encounter, and in any reading/viewing of art, be it by laymen, analysts or other scholars. Several examples from the psychoanalytic study of literature and film are given, and three pairs of contrasting interpretations are studied, concerning Kafka's The metamorphosis, Minghella's The English Patient and Polanski's Chinatown.     

The enigmatic “nature of the subject”

Freud once placed psychoanalysis in a “middle position between medicine and philosophy”. Yet, the meaning of that position has never been sufficiently clarified. The author suggests that the essence of the psychoanalytic experience is defined by the fact that its clinical practice operates within a basically relational or intersubjective frame containing the analysand's self-interpreting reflection, which here is identified as ethical in nature. It is further argued that late modernity is experiencing a crisis in the art of reflection, accompanied by a flight from this ethical dimension. A common social response is to fall back on the authority of neo-positivistic science, making psychoanalysis increasingly redundant. To meaningfully connect with the consequences of this state of affairs, psychoanalysis needs to deepen the understanding of its unique essence. To that end, a model for collaboration with philosophy is briefly sketched.     

Boundaries and intimacies: Ethics and the (re)performance of “The Law” in psychoanalysis

The notion of a boundary as it pertains to psychoanalysis is explored, and the distinctiveness of psychoanalysis as a healing science that is ethical and amoral is discussed. The difference between such a science and psychotherapies, which are committed to ideological ideals of maturation and adaptation, is elucidated. Five characteristics of psychological boundaries are discussed, and the significance of each individual's “encounter” with the incest taboo is elaborated, in terms of the dynamic formation of the repression barrier. In this context, the strict ethicality and moral neutrality of psychoanalytic practice is understood in terms of the emancipative way in which free-associative discourse works and plays along the repression barrier.     

Our Moral Universe

The application of psychoanalysis to social issues began with Freud's late writing. Understanding of racial and religious prejudice offers a social science application of psychoanalysis, but also has important implications for clinical practice. This paper supports and illustrates Dorothy Holmes' contention that examination of race and ethnicity in clinical work are important even when these issues are not apparent in patients' manifest content. It describes resistance to these factors in psychoanalysis and society.     

Psychoanalysis and Diplomacy: Part III. Potentials for and Obstacles Against Collaboration

Given the pervasive influence of Realpolitik over government and the study of international relations, and some inherent difficulties within the field of psychoanalysis, it is not surprising that political science and psychoanalysis remain distant cousins. Part III in this series on diplomacy and psychoanalysis discusses obstacles against collaboration between these two disciplines, but also points to areas where collaboration is possible and can be useful.     

Analytic practice: Convergences and divergences1

The author discusses current convergences and divergences concerning analytic practice. After presenting a clinical vignette that can be understood differently according to different theoretical approaches, he discusses Wallerstein’s proposal of a common ground in psychoanalysis and suggests that the present state of the art indicates that psychoanalysis is a pluralistic discipline, with different ways of training and practising it, and that the main challenge is to improve our ability to listen to and to learn from different approaches.     

On the need of fundaments in psychoanalytic thinking

The questions concerning the foundations of psychoanalytic knowledge have been pressing from the beginning. Beside as a therapeutic practice, Freud conceived psychoanalysis as a science, maintaining that like other sciences psychoanalysis should have sound empirical and conceptual fundaments. Freud claimed that there is an inseparable bond (ein Junktim) between cure and acquiring knowledge in psychoanalysis. One of his aims in developing a metapsychology (analogously to metaphysics) was to explicate the conceptual structure of psychoanalytic knowledge. After Freud psychoanalysts have not reached a consensus in the questions concerning the foundations. What kind of foundations does psychoanalytic knowledge need? Are they to be found from the psychoanalytic practice and research on the couch, or rather from metapsychological constructions? In what way should psychoanalysis rely on external scientific research? The article addresses these questions, arguing that even though psychoanalytic work and knowledge do gain justification from various external sources, in the end psychoanalysis stands on its own foundations. It is further argued that especially under the prevailing plurality of theoretical and clinical approaches, psychoanalysis does not have – and does not need – a foundation that could not be further questioned. Thus a coherentist picture of psychoanalysis is defended.     

Psychoanalysis as a Pocket of Resistance Against Inhumanity: Commentary on Paper by Rachael Peltz

In this commentary I discuss ways in which Rachael Peltz makes use of a work of art—John Berger's The Shape of a Pocket—to glimpse “the absent,” Berger's word for the inarticulate living core of human experience. I first take up the idea that art must overcome the existent as “an act of resistance instigating hope” (Berger, 2001, p. 22). Each of the mediums in which art (including the art of psychoanalysis) is made involves the artist's effort to overcome the resistance inherent in transforming one form of experience (e.g., an analyst's reverie experience) into another (e.g., an intervention or an analytic essay). Peltz describes the state of mind necessary for such transformational movement as “an attitude of receptivity to whatever is about to happen,” but never completely comes into being. A second strand of thought that I discuss is the idea that disappearance is as important a part of the human condition as is appearance. Dreams, for example, would lose their mystery and power if they were not just out of reach, perpetually receding. And finally, I comment on how Berger and Peltz share the belief that each of us is personally responsible for making our own individual effort to come together with others to create acts of resistance against man's inhumanity to man.     

Wilhelm Reich in Soviet Russia: Psychoanalysis,Marxism, and the Stalinist reaction

Abstract

In 1929, Wilhelm Reich lectured on “Psychoanalysis as a natural science” before the Communist Academy in Moscow; he was the only Freudian-trained Central European psychoanalyst to do so. That same year, his article “Dialectical materialism and psychoanalysis” was published in the Academy's journal, Under the Banner of Marxism, in both Moscow and Berlin. By this time, Reich's involvement with political activism aligned with the Austrian Communist Party was increasing, while simultaneously psychoanalysis in the Soviet Union was in decline. Our paper places these events in their proper historical context and includes a discussion of the various attempts to determine the compatibility of psychoanalysis and Marxism. We offer analyses of both the article, “Dialectical materialism and psychoanalysis,” and the lecture, “Psychoanalysis as a natural science,” and the reactions to both by Reich's Russian critics. We show the ways in which responses to his lecture foreshadow what becomes the standard Soviet assessment of psychoanalysis. As an appendix to this paper, we provide the first English translation of the Russian account of his lecture, as published in the Herald of the Communist Academy.     

Psychoanalysis, psychoanalytic science, and psychoanalytic research--1986

The present standing of psychoanalysis as a science and the vitality of psychoanalytic research effort are reviewed. The two are interdependent, since the possibilities for empirical research rest on the necessary assumption that psychoanalysis is indeed enough a science to be susceptible to knowledge advance by the (research) methods of science. Concerning our status as a science, I review attacks on our scientific credentials (both from within our ranks and without) by the logical positivists, by the hermeneuticists (a rubric comprising a variety of hermeneutic, phenomenological, exclusively subjectivistic, and/or linguistically based conceptualizations of our field), and the most recent by the philosopher of science, Adolf Grünbaum. I try to demonstrate what I feel to be the failure of each of these assaults, and why I feel there is no reason to see psychoanalysis as anything other than a scientific psychology and, therefore, in theory amenable to empirical research approaches. I then review the history and the current status of these systematic research efforts in psychoanalysis, and the reasons why these have been far less in scope and in accomplishment than has been possible or than has been needed. Here I have focused especially on research involving technique and our theory of change and cure--i.e., research on the analytic process; on what changes take place (outcome) and how those changes come about or are brought about (process).     

On the scientific standing of psychoanalysis

This paper speaks for the claim that psychoanalysis qualifies as a scientific enterprise. It will derive from the conceptual and evidential structure of psychoanalysis a causal empirical hypothesis that admits of scientific intraclinical testing. Relevant topics from the philosophy of science (especially the nature of causal explanation and the work of Grünbaum) and the psychoanalytic theories of pathogenesis and therapeutic action are discussed in a preliminary way to create a framework for the demonstration. The dynamic unconscious is examined as the core causal concept of psychoanalysis. Taken together with an account of the structure of the mental apparatus, a coherent picture of mental causation (the propagation of an unconscious impulse) comes into view. This leads to the formulation of a set of clinical propositions that unite to generate a causal empirical hypothesis based solely on data from the analytic setting--namely, that the transferences and symptoms that appear in free association in the analytic situation possess an interrelational structure that is theoretically implied and can be statistically confirmed.     

PARRHESIA,PHAEDRA, AND THE POLIS: ANTICIPATING PSYCHOANALYTIC FREE ASSOCIATION AS DEMOCRATIC PRACTICE

This essay explores the mostly unexamined analogy of psychoanalytic free association to democratic free speech. The author turns back to a time when free speech was a matter of considerable discussion: the classical period of the Athenian constitution and its experiment with parrhesia. Ordinarily translated into English as “free speech,” parrhesia is startlingly relevant to psychoanalysis. The Athenian stage—in particular, Hippolytus (Euripides, 5th century BCE)—illustrates this point. Euripides's tragic tale anticipates Freud's inquiries, exploring the fundamental link between free speech and female embodiment. The author suggests that psychoanalysis should claim its own conception of a polis as a mediated and ethical space between private and public spheres, between body and mind, and between speaking and listening communities.     

Ramakrishna: Mystical, Erotic, or Both?

The lengthy psychoanalytic discourse on Ramakrishna is traced from Romain Rolland's dialogue with Freud on the spiritual to later uses of applied psychoanalysis by Sudhir Kakar, Jeffrey Masson, and Jeffrey Kripal. Basic problems in applying psychoanalysis to great spiritual figures such as Ramakrishna are illustrated through an analysis of Kripal's Kali's Child. Newer approaches to deal more adequately with the spiritual self and psychopathology are cited.