THE <Emphasis Type="Italic">DEAD-LIVING-MOTHER</Emphasis>: MARIE BONAPARTE’S INTERPRETATION OF EDGAR ALLAN POE’S SHORT STORIES

Princess Marie Bonaparte is an important figure in the history of psychoanalysis, remembered for her crucial role in arranging Freud’s escape to safety in London from Nazi Vienna, in 1938. This paper connects us to Bonaparte’s work on Poe’s short stories. Founded on concepts of Freudian theory and an exhaustive review of the biographical facts, Marie Bonaparte concluded that the works of Edgar Allan Poe drew their most powerful inspirational force from the psychological consequences of the early death of the poet’s mother. In Bonaparte’s approach, which was powerfully influenced by her recognition of the impact of the death of her own mother when she was born—an understanding she gained in her analysis with Freud—the thesis of the dead-living-mother achieved the status of a paradigmatic key to analyze and understand Poe’s literary legacy. This paper explores the background and support of this hypothesis and reviews Bonaparte’s interpretation of Poe’s most notable short stories, in which extraordinary female figures feature in the narrative.     

'A serious venture': John Rodker (1894-1955) and the Imago Publishing Company (1939-60)

John Rodker (1894-1955) was the founder of the British publishing house--the Imago Publishing Company--which undertook the republication of the complete works of Sigmund Freud in German just before World War II. Rodker, himself a writer as well as a publisher, was initially tempted by a psychoanalytic career; numerous obstacles, however, lay in his path. War, along with the complicated management of the royalties from Freud's writings, compromised the progress of what seemed to him to be 'a serious venture'. Besides Rodker, we meet numerous actors of the psychoanalytic movement: Anna Freud, Marie Bonaparte, Ernest Jones, James Strachey, all of whom had worked for the dissemination of Freud's writings. This paper shows how the English language gradually became the 'official norm' for psychoanalysts. According to the editors of the Standard Edition, at that time 'nothing new [was] being written' in German or in French. The failure of the Gesammelte Werke project signalled the end of an era in which psychoanalysis was mainly written about in German.     

Soul murders,wolf mother: Re-reading the Mowgli stories of The Jungle Book in a contemporary psychoanalytic perspective

Kipling’s (1894) ‘Mowgli stories’ a trio of tales set in India and written by an Englishman during the colonial period, are a natural bedfellow with cultural psychoanalysis; an approach to the unconscious that takes into account regional geography. While psychoanalysis’ interest in The Jungle Book began early and affectionately with Freud, both he and his successors read Kipling from the viewpoint of a certain geography and history associated with early European psychoanalysis. As such, psychoanalytic and post-colonial literary ways of reading Kipling, have, like the East and West of the writer’s ballad, generally resisted meeting. In this paper, I re-read the Mowgli Stories of Kipling’s Jungle Book with an awareness of how geography might have affected the subjectivity of prior analytic readers, offering the Mowgli stories anew to modern – by which I mean post-colonial – readers.     

Lewis Carroll and psychoanalysis: why nothing adds up in wonderland

Each generation of psychoanalyst has found different things to value and sometimes to censure in Lewis Carroll’s remarkable fiction and flights of fancy. But what does Carroll’s almost ‘surrealist’ perspective in the Alice stories tell us about the rituals and symbols that govern life beyond Wonderland and Looking‐Glass World? Arguing that Carroll’s strong interest in meaning and nonsense in these and later works helps make the world strange to readers, the better to show it off‐kilter, this essay focuses on Jacques Lacan’s Carroll – the writer–logician who stressed, as Lacan did, the difficulty and price of adapting to the symbolic order. By reconsidering Lacan’s 1966 homage to the eccentric Victorian, I argue that Carroll’s insight into meaning and interpretation remains of key interest to psychoanalysts intent on hearing all that he had to say about psychic life.     

Sense data and logical relations: Karin Costelloe-Stephen and Russell’s critique of Bergson

ABSTRACT

Though scholarship has explored Karin Costelloe-Stephen’s contributions to the history of psychoanalysis, as well as her relations to the Bloomsbury Group, her philosophical work has been almost completely ignored. This paper will examine her debate with Bertrand Russell over his criticism of Bergson. Costelloe-Stephen had employed the terminology of early analytic philosophy in presenting a number of arguments in defence of Bergson’s views. Costelloe-Stephen would object, among other things, to Russell’s use of an experiment which, as she points out, was first conducted by Carl Stumpf. Russell appeals to Stumpf's experiment in his attempt to prove that sense data are terms in logical relations, a thesis presupposed by the project of logical analysis outlined in Our Knowledge of the External World. A reformulated version of Costelloe-Stephen's argument put forth by this paper shows that Russell's argument fails to provide adequate proof for his thesis. Further modifications of the argument can also address a reconstruction (based on contemporary reports) of Russell's reply to Costelloe-Stephen. In his reply, Russell would use, already in 1914, the term ‘analytic philosophy’ in contrasting his and Moore’s approach to a continental one, exemplified by Bergson and Costelloe-Stephen.     

‘Freud's speculations in ethnology’: A reflection on anthropology's encounter with psychoanalysis

In the early 20th century, many analysts – Freud and Ernest Jones in particular – were confident that cultural anthropologists would demonstrate the universal nature of the Oedipus complex and other unconscious phenomena. Collaboration between the two disciplines, however, was undermined by a series of controversies surrounding the relationship between psychology and culture. This paper re‐examines the three episodes that framed anthropology's early encounter with psychoanalysis, emphasizing the important works and their critical reception. Freud's Totem and Taboo began the interdisciplinary dialogue, but it was Bronislaw Malinowski's embrace of psychoanalysis – a development anticipated through a close reading of his personal diaries – that marked a turning point in relations between the two disciplines. Malinowski argued that an avuncular (rather than an Oedipal) complex existed in the Trobriand Islands. Ernest Jones’ critical dismissal of this theory alienated Malinowski from psychoanalysis and ended ethnographers’ serious exploration of Freudian thought. A subsequent ethnographic movement, ‘culture and personality,’ was erroneously seen by many anthropologists as a product of Freudian theory. When ‘culture and personality’ was abandoned, anthropologists believed that psychoanalysis had been discredited as well – a narrative that still informs the historiography of the discipline and its rejection of psychoanalytical theory.     

Architecture and psychoanalysis. Nathaniel Kahn and the search for the father

Abstract

This text is intended as a contribution to the study of the profound mutual relations between architecture and psychoanalysis. Architecture creates representations that conceal unconscious forms of thought; psychoanalysis helps to explain the meanings of these representations – forms of construction and forms of the psyche. The multifaceted work of psychoanalyst Christopher Bollas – his thoughts on the relationships between psychoanalysis and architecture, on the vitality of objects, on the creative implications of the Oedipal relationship – serves as a critical and decisive instrument for the authors’ inquiry. The issue of the “vitality of objects” as described by Bollas also concerns – but only in part – the architectural “object.” One modern form of architecture with an inordinate capacity empathy has to be Louis Kahn’s. Kahn’s youngest son , Nathaniel, lost his father when he was still a child and hardly had a chance to get to know him. After becoming an adult and an established film-maker, he managed to recover his father in two ways: by discovering him in his works, with their powerful affective impact; and by drawing from those very works of his father to enhance his own creative process in his filmic art. As it turns out, it is this very process that has allowed for an emblematically positive resolution of the Oedipal relationship.     

Dreaming of freud: Ferenczi,freud, and an analysis without end

The beginning of this paper documents Sigmund Freud's pre-psychoanalytic experience as a ‘first hand’ observer of childhood behavior both professionally and as the patriarch of a large extended family in Vienna. During 1898, Freud was in the midst of an intensive correspondence with Wilhelm Fliess – his most trusted confidant, mentor and colleague – when he wrote, in part, about his sister Marie whose family was relocating in Berlin. She was apparently about to consult Fliess as her prospective physician. During the process, Freud voiced psychological assessments not only about his sister; but, also about her husband and their three daughters. The youngest among them was a 5-year old whom he characterized as “a rather gifted child, severely [hysterical]” (bracketed word in quotation juxtaposed for clarity).

Eleven years later, Freud wrote a case study about a 5-year old boy whose pseudonym, for publication purposes, was Little Hans. The life of Little Hans (as well as the lives of his parents) has been thoroughly examined and we now know something about how he matured as an adult. In a contrasting context, less is known about the ‘psychological trajectory’ of Freud's 5-year old niece who also distinguished herself in certain respects as she matured during her abbreviated later life. She remained the subject of documentable correspondence mailed to him by his youngest daughter Anna as well as foreboding prospects articulated in a letter he subsequently wrote to an English nephew.     

Leone Ebreo in Tullia d’Aragona’s Dialogo. Between Varchi’s legacy and philosophical autonomy

ABSTRACT

This paper explores the impact of the philosophical structure of Leone Ebreo’s Dialoghi d’amore on the construction of Tullia d’Aragona’s Dialogo della infinità di amore. Analysing both the explicit references to and the indirect citations of Leone’s Dialoghi, I aim to demonstrate how the reinterpretation of some fundamental topics of this work – such as the re-evaluation of the sensual aspect of human love and the distinction between honest and vulgar love – lies at the heart of Tullia’s dialogue. The article also intends to shed light on the complex role of Benedetto Varchi in the elaboration of these issues by d’Aragona, who for the final revision of her text could have relied – as she did for her poems – on his collaboration.     

Beyond the New perspective

Krister Stendahl’s famous 1963 Harvard Theological Review article, “The Apostle Paul and the Introspective Conscience of the West”, is often seen as the kick-starter of the New Perspective on Paul. According to Stendahl, Protestantism could not trace its theological roots to the Pauline correspondence. Dogmatic reflections on the human condition had to await a figure like Augustine, whose elaborate theology complied with the new situation of the church as the official religion of the Empire. Nevertheless, in order to argue his case as a missionary among Jews and Gentiles, Paul was informed by the discussions of the human condition that characterized Hellenistic Judaism. A glance at Philo’s writings will help us to identify the problems to which Paul saw the Christ-event as the solution. Scholars are aware that in De opificio mundi – in his interpretation of the generation of the first woman and her fatal encounter with the snake (Opif. 152, 161) – Philo engages with the discussions among the various philosophical schools of his time about the character of the primary driver of human action. In this exposition, which links the desire for pleasure with generation – and consequently with the flesh – we find a preconception of Augustine’s doctrine of original sin. The present essay argues that anthropological ideas similar to those found in Philo’s treatises also influenced the arguments in Paul’s letters – above all Rom 7 and Gal 2. Consequently, some of the “truisms” of the New Perspective – and, especially, those of the radical branch of it – must be revisited and revised.     

Fried and Freud on the Acropolis; on duality in the base of psychoanalytic thinking

Freud was conflicted in relation to his religious background. On the one hand, he was very clear on his adherence to a scientific Weltanschauung. On the other, he was fascinated by the Moses figure and one may see a Judaist structure in his way of thinking. The aim of this paper is to reflect on this conflict and the question of faith in psychoanalysis. After looking at object and method in religion and psychoanalysis, the authors go into the concept of ‘psychic reality’ and its change in the history of psychoanalysis. Through an analysis of Freud’s A Disturbance of Memory on the Acropolis and the function of literature, it is claimed that faith may be seen as a condition for the sense of experiential reality.     

Memories,or attempts to dream undreamt traumas? Souvenirs dormants (Sleeping memories) by Patrick Modiano,under the gaze of Thomas Ogden

Abstract

In “Sleeping memories”(2017), French writer Patrick Modiano confronts the past and his memories in a different way compared with his previous novels, as he keeps trying to revisit and reprocess them. In this book he adds a new method, the dreaming revision of memories, especially traumatic ones, turning to the work of Marquis d’Hervey de Saint-Denys, “Les rêves et les moyens de les diriger: Observations pratiques.” I would suggest that in this way he dreams undreamt traumas, thereby transforming them. In doing so, Modiano meets Thomas Ogden’s art of psychoanalysis.     

Fromm’s understanding of the Buddhist philosophical theory and psychoanalysis: From the phenomenal ego to the authentic being1

Abstract

Erich Fromm was one of the first psychoanalytic thinkers who was genuinely interested in Asian philosophies. In the first part of this article, I will show Fromm’s imago of Buddhism as a radical, nontheistic, and ethical philosophy “without God.” I will argue that Fromm made an important difference between the phenomenal ego and being that proves crucial for his understanding of psychoanalysis and his critique of modern society. I will also explore Fromm’s synthesis of Buddhist philosophy and psychoanalysis, and show the similarities and differences between them.     

Der Stellvertreter

Based on the analytic work on colleagues the author investigates a writer’s block of German psychoanalysts when writing about their patients. In the process of their own therapeutic analysis, an inhibition of association in these psychoanalysts comes to the fore by them falling into the professional role and talking about their patients. The accounts of these colleagues on their own patients function as a doubled imago revealing the unconscious conflicts of the patients as well as acting as a proxy of the psychoanalysts’ impulses, affects and foreclosed memories in their own analysis. The inhibition of thinking, leading to a writer’s block, is the result of the correspondence of the trauma of the patient with the trauma of the analyst when the transference-countertransference relationship evokes annihilation anxieties in the psychoanalyst. Therefore the writer’s block of these psychoanalysts is rooted in their professional work and is the result of the internalization of precarious emotional contents of their patients. The author examines the role of institutionalized psychoanalysis in developing a professional writer’s block, and the results of the paper highlight the need of an emotionally supporting professional environment for the psychoanalyst during his training and his practice work.     

David Liberman's legacy

This article presents, in the author's own vision, his attempt to consider (and update) the work of an original thinker of contemporary psychoanalysis (in the present). Following a short overview of his biographical data and distinctive traits as maestro and man, it then tries to capture the implications and panoramic vision of Liberman's work, the prevailing questions and problems of psychoanalysis to which it responds. In the author's opinion this involves a serious attempt to systematize clinical psychoanalysis on the basis of singularity and of tolerance to human diversity, with the greatest precision and scientific rigour admitted by the psychoanalytic discipline – avoiding cliché on the one hand and what we might call the mystification of the Oracle on the other. The successive stages of Liberman's production are indicated in terms of the auxiliary disciplines (communication theory, semiotics and linguistics) which he used for his ever more precise systematization of clinical psychoanalysis finally leading to his proposals on ‘style’ and his vision of the psychopathology of over‐adaptation and psychosomatic instances. Other concepts which this paper highlights are: Liberman's conception of analytic dialogue as framed by human interaction; his theorization which stems from this particular empirical base making use of ‘operational definitions’ and ‘intermediary formulations’; his operational definition of transference; and the inclusion of setting inside the ‘analytic situation’.     

On Trygve Braatøy’s concept of analytic love. An assumption on the actuality of one of the pioneers in Norwegian psychoanalysis

Is analysis still a cure of love? And is the analyst’s love and warm feelings for his patient a prerequisite for doing psychoanalysis? Trygve Braatøy addresses these complex matters in his book from 1954. The concept of love and its relation to sexuality is discussed, and how to understand love in the analytic setting. His points of view are compared with Freud’s and those of some second-generation analysts, his Norwegian colleagues and contemporary analysts, as well as modern writers. Braatøy defines himself as a true Freudian, but his clinical theory regarding love and countertransference has strong resemblances to Rank and Ferenczi and his followers, both in Europe and USA. Braatøy sums up that the therapist’s capacity to love and have a surplus of warmth ought to be the most prominent factor when selecting candidates for psychoanalytic training. Braatøy is a modern writer, with his ideas founded on clinical experience and intuition.     

Trauma theory in Sándor Ferenczi’s writings of 1931 and 19321

The author states that it is Ferenczi ’s writings of 1931 and 1932 that exhibit the most conspicuous departures from Freud ’s ideas and at the same time contain Ferenczi ’s most original contributions. The texts concerned – Confusion of tongues between adults and the child ( Ferenczi, 1932a ), the Clinical Diary ( Dupont, 1985 ), and some of the Notes and fragments ( Ferenczi, 1930–32 ), all of which were published posthumously – present valuable and original theories on trauma which are significant not only in historical terms but also because the ideas concerned are relevant to our conception of clinical psychoanalysis today. The aim of this paper is to give an account of Ferenczi ’s trauma theory as it emerges from his writings of 1931–32 and to specify the points on which he differs from Freud.     

PROSPERO'S PAPER

The writer proposes that the interplay between the hermeneutics of psychoanalysis and literature can illuminate understanding of the transference and countertransference at large in an analytic treatment. Writing about the work with a young woman who had been persistently sexually abused as a child and who developed anorexia in her adolescence so severe that her life was endangered both by the illness and by attempts at suicide, the author finds his reading of Shakespeare's The Tempest a powerful informant to the work. Interpreting the object relations represented by Prospero and Miranda and the process of their integration into new mental structures lends the analytic work an additional level of understanding, in particular in relation to the oedipal bond between patient and analyst. When the analyst is confronted by the imminence of his own death towards the end of the analysis, his reading of Prospero's relinquishment of his magical powers and his release of his daughter into sexual maturity and independence helps the patient to replace her destructive inner objects with more reparative and benign ones as she develops a capacity for concern and mourning.     

Where is here? When is now?1

With a Kleinian perspective influenced by Betty Joseph, the author describes the distinctive ‘here and now’ of a psychoanalysis as the place and the time of the patient’s inner subjective world as it emerges in the work of patient and analyst. This psychoanalytic ‘here’ and ‘now’ is examined with clinical material from the analysis of Mr X; first, with an account of the way his analysis begins and then through a detailed session five years later.The author identifies Mr X’s problems with place and time, and how these change over the course of the analysis. He moves from sequestered dyadic relationships towards an Oedipal and family space, and from disconnection and timelessness to acquiring a sense of duration, of being in the present with a past and a future – all of which, the paper aims to show, has implications for technique.     

Facing the absurd: On Lev Shestov’s angel of death

2018 marks one hundred and fifty two years since the birth of the Russian religious existential thinker Lev Shestov (1866–1938), whose name is counted amongst the most influential European philosophers of the 20^th century. A paradoxical and provocative writer, Lev Shestov searched for ways to diminish the burden of psychological and existential suffering in the life of the individual. His parable about receiving ‘the mysterious gift’ of ‘a new pair of eyes’ from the Angel of Death engaged the existential problems of facing uncertainty, the unknown and death with the possibility of a creative transformation, which could allow an individual to see things outside the law of reason and ‘preconceived self-evident truths.’ Drawing on Shestov’s analysis of Dostoevsky, Nietzsche and Kierkegaard, as well as Camus and Lovtsky’s observations, I argue that Shestov’s interest in the human psyche manifested in his writing, in which he often strove to ‘psychoanalyse’ his characters, found common ground with the psychoanalytical approach. However, unlike Freud’s psychoanalysis, which was grounded in reason and analytical systematisation, Shestov’s philosophy aspired to find a cure to enable an individual to withstand the pressure of the absurd reality of human existence by breaking free from the constraints of rational thought.