Kuhn's "paradigm" and psychoanalysis

This paper traces the development of T. S. Kuhn's use of the technical term, "paradigm." It questions its loose usage by psychoanalysts. However, Kuhn's developed and more explicitly defined sense of paradigm can be used by psychoanalysis to gain a perspective from which to examine its own disciplinary structure and function.     

Between certainty and uncertainty--observations on psychoanalysis in Russia

'Diversity', the theme of our conference, carries a subversive sub-text in totalitarian societies. This is one of the themes presented as the current revival of psychoanalysis in the more democratic post-Communist Russia is explored. The history of psychoanalysis in Russia is summarized with a focus on its politicization, which led to initial interest in its theory (by way of a misapprehension of its tenets), and then to ultimate suppression of psychoanalytic thinking as an ideology deemed antagonistic to the totalitarian regime. In contrast, features of psychoanalysis and democracy are explored for their mutual affinities. The background of the resourceful new generation of analytic therapists is discussed, especially in regard to their experience of the parallel meanings of the word 'repression' (political, psychological). There is a persistence of some traits in patients and practitioners alike that are referable to past repression, such as the newness of verbal treatments, the inhibition of psychological curiosity, the ambivalent lure of certainty, and the pressure of authoritarian introjects. It is noted that psychoanalysis has its own history of a posture opposed to pluralism and diversity, which deepens the dialogue on the mutual engagement between psychoanalysis and the vicissitudes of its history in Russian culture.     

Foundations of psychoanalysis reconsidered

Grünbaum's approach to psychoanalysis suffers from several difficulties. It imposes a standard of logical reductionism and methodological purity that not only violates the nature of psychoanalytic knowledge, but imposes an invalid standard of verification and scientific confirmation. It utilizes a brand of dichotomous reasoning that forces psychoanalytic propositions into artificial positions that do not reflect the actuality of analytic practice. It imposes a standard of verification that is impossible for psychoanalysis, along with all forms of psychological knowledge, to reach. It visualizes psychoanalysis as encompassing only one form of knowledge of human psychic life, forcing it into a model that eliminates other aspects of the psychoanalytic process, so that psychoanalysis is subjected to criticism only on one dimension among several--a kind of psychoanalytic straw man. The psychoanalysis that is so impaled often is difficult for the psychoanalytic practitioner to recognize. To the extent that Grünbaum's skillful and highly informed criticism of the philosophical bases of psychoanalysis encounters these difficulties, the value of his argument falls short of providing a useful basis for advancing psychoanalytic knowledge and particularly for promoting the quest for pertinent standards of validation within psychoanalysis.     

Strategic self-marginalization: the case of psychoanalysis

Marginality is an important concept in the history of science, though it is often used in a manner that presumes marginality to be a static designation. We contend that the dynamics of marginality are crucial to the history of psychoanalysis, a discipline that has moved between dominant and marginal positions. We address psychoanalytic marginality via three specific "cases": the marginalization among Freud and his followers when psychoanalysis was an emergent discipline; the marginality trope in Erich Fromm's popular psychoanalytic writing when psychoanalysis was orthodoxy in American academic psychiatry; and the rhetorical marginality of psychoanalysis in Sweden as psychoanalysis entered a decline within psychiatry. Our aim is to show that marginalization and self-marginalization serve interpersonal, social, and professional strategies.     

Ethical Presence in the Psychoanalytic Encounter and the Role of Apology<Superscript>*</Superscript>

This paper discusses aspects of ethical presence in psychoanalysis, and the possible use of apology in the therapeutic process. The author roughly delineates two periods in the history of psychoanalysis regarding the ethical dimension—the early classical period which is influenced by Freud’s ethics of honesty, which gradually evolves towards the more recent intersubjectively-influenced period, necessitating the assimilation of an ethics of relationships. It is suggested that explicit theorizing of the ethical dimension into psychoanalysis offers added value to its effectiveness, and a framework is presented for combining relational, intersubjectively informed ethical dialogue, with contributions of classical technique, enriching the therapeutic potential of psychoanalytic work.     

Toward a Genealogy of Culture

Using psychoanalytic theory, this paper attempts to trace the natural history of the phenomenon designated as Culture. It postulates that psychoanalysis, a product of the Hegelian philosophical revolution, is still one of the best instruments to understand Culture. It traces the origins of culture as postulated by Freud and the pioneer anthropologists and its course from early and evolved religion through humanism, science, and finally postmodernism. It emphasizes the dialectical concepts in psychoanalysis and reviews summarily those psychoanalysts that, according to the author, have had a major impact on the study of culture: Freud, Horney, and Lacan.     

Progress and Persecution in the Psychoanalytic Heartland: Antisemitism,Communism and the Fate of Hungarian Psychoanalysis

In this paper, a historical story is unfolded that illuminates crucial and tragic elements of both Hungarian history and the particular history of Hungarian psychoanalytic culture, institutes, and individuals. The paper follows a set of tragic persecutions of Hungarian analysts, first those leading up to the Second World War, the Holocaust, and then during postwar period of Stalinism and the Cold War. This paper opens a story and a historical record of courage, betrayal, international aid, despair, and resilience.

The paper also sets this story in the context of the striking qualities of Hungarian psychoanalysis, beginning with Ferenczi. It is a tragic moment that a psychoanalytic movement, broadly interdisciplinary and linked to powerful forces of creativity and invention in many facets of theory of psychoanalysis and Hungarian culture, somehow surviving Nazism and Holocaust, finally became the victim of the Stalinist regime. The paper gives answers to the questions why and how psychoanalysis could be an enemy of the Stalinist dictatorship in Hungary. The paper charts the vitality and scope of psychoanalysis in Hungary and the terrible assaults that individuals and theories and institutions suffered over half a century.     

„Es waren ja fast alle weggegangen“

The complex and partly disputed history of German psychoanalysis during the Third Reich has been thoroughly investigated to date. There are various stages of historical analysis which are distinguished by differing discourses that are presented as part of this work. The first stage of historical analysis was characterized by conflicts within the German psychoanalytical societies and marked by two antagonistic narratives about the transformation of German psychoanalysis during the Third Reich. This study investigated which discourses on the history of German psychoanalysis were integrated into the professional biographies of the first generation of post-war psychoanalysts. In this study 23 narrative interviews were conducted with psychoanalysts who where born before 1st January 1937 focusing on the professional biography and the results were analyzed. The interviewees stressed the ‘damage’ to German psychoanalysis in general and on their training in particular. The ‘damage’ was described as an uncontrollable result of National Socialism and the structural and theoretical changes that were connected to it whereby its effects continued to impact on post-war psychoanalysis. Especially the discourses of the first stage of historical analysis appear to have been integrated into professional biographies and are still having an impact on the interpretation of history for the post-war generation to this day. The history of psychoanalysis is presented as a narrative of ‘rescue’ or ‘liquidation’ of psychoanalysis during the Third Reich depending on the professional identity of the psychoanalysts.     

Free association as a method of self-observation in relation to other methodological principles of psychoanalysis

The method of free association, especially in its self-observative aspect, may be seen as a useful criterion for differentiating among various clinical approaches to psychoanalysis, not only as they evolved in the course of its history but also as they are being practiced today. It is suggested that it may be of some relevance to view the existing variants of clinical psychoanalysis as being based upon differing emphases on one or another of the basic operational concepts, such as free association, interpretation, and the mental disposition of the analyst.     

On Difference and the “Beyond Psychotherapy” of Psychoanalytic Method: The Pivotal Issue of Free-associative Discourse as De-repressive Praxis

The American Journal of Psychoanalysis - It is argued that, in the course of the history of psychoanalysis since 1914 or thereabouts, the clinical and theoretical interests of psychotherapy have...     

Otto Fenichel and the left opposition in psychoanalysis

David Rapaport's collection of Otto Fenichel's Rundbriefe (1934-1945) is described as a recently rediscovered, 2,500-page primary source for studying the intellectual and organizational history of European-American psychoanalysis. Beginning as the confidential newsletter of the Reich-Fenichel "Left opposition" within the International Psychoanalytic Association, its function became primarily intellectual as Fenichel's group ceased to function as a caucus. It ended when its editor decided to devote himself to the struggle against neo-Freudianism within psychoanalysis, and to practice as a licensed physician.     

The plight and promise of contemporary psychoanalysis in the light of its social history

This paper addresses the many changes which have beset psychoanalysis and the psychoanalytic community since the widespread, general acceptance of both by the educated, middle-class public in the 1950s. It attempts to explain these changes, at least in part, by reflecting upon them in the light of the history of the psychoanalytic movement and upon the rise of dynamic psychology as well. Many in the psychoanalytic community think that their work is being ignored, devalued, and even attacked by an increasing number of influential persons and organizations. Critics claim that, epistemologically, psychoanalysis is scientifically invalid; therapeutically, it is ineffective; economically, it is too costly and takes too long; and theoretically, it is pluralized to the point of fragmentation. This is the plight of psychoanalysis. This paper argues that many of the major problems which once beset Freud and his colleagues, and which beset the psychoanalytic community today, are best understood in terms of two sociological processes, legitimation and institutionalization. Legitimation is the socio-cultural process whereby a new idea (e.g., Freud's theories, Jung's theories) contests the established web of ideas which give coherence and meaning to social and personal identity. Institutionalization refers to the way legitimated ideas replace once-contested views of reality. The single most decisive factor generating the plight of contemporary psychoanalysis is the ‘decision’ (1) to socially locate (institutionalize) psychoanalysis in institutes, rather than in clinics or universities, and (2) to represent psychoanalysis to the public (legitimation) as a medical science. In order to illustrate and advance these claims, I first define and distinguish sociologically the institute, the clinic and the university. Second, I describe the origins and development of the ‘decision’, made by Freud and his followers, to locate or institutionalize psychoanalysis in institutes. Third, I compare and contrast this early pattern of legitimation and institutionalization with that of the present-day psychoanalytic movement in England (relatively benign institutionalization) and in the United States (relatively destructive institutionalization). Throughout this discussion I draw upon the new literature on the history of psychoanalysis, past and present. As for the ‘promise’ for psychoanalysis, it can materialize insofar as psychoanalysis establishes contact with the clinic and the university (re-legitimation) and insofar as that contact becomes so self-evident that it is taken for granted (i.e., it is re-institutionalized).     

The second person

Unlike third-person sciences, psychoanalysis is the science of the second person. Briefly tracing the history of our focus on a second person, this paper contrasts two different approaches--the dyadic and the dialogic, proposing the latter as the better model for our field and the one that marks our unique contribution to other disciplines.     

Fleeing from one place,searching for another

The history of psychoanalysis also tells the story of how individuals were uprooted. Oppression and persecution forced Jewish psychoanalysts into exile during the interwar period and the Second World War. An account of the history of psychoanalysis in a particular country is also bound to mirror international conditions. This article tells the life story of a psychoanalyst of Jewish descent. However, it also tells another story, namely the painful history of psychoanalysis. The life of the Jewish psychoanalyst, Lajos Székely (1904-1995), who found his way to Sweden in May 1944, summarises and distils the destiny of other Jewish psychoanalysts. The article describes the life of a psychoanalyst, but is at the same time about what he represents in a more general sense. It is about the many Jewish psychoanalysts who were forced to flee and who, although the flight was finally over, still uprooted, were compelled to seek a place and a purpose in a new social environment.     

Pluralistic approaches to the study of process and outcome in psychoanalysis. The LAC depression study: a case in point

Approaching process and outcome in psychoanalysis is a topic that touches on ambitious and complex epistemological and methodological issues. As discussed in the first part of the paper, in keeping with challenging epistemic considerations, it would seem appropriate to describe the specificity of psychoanalysis as a specific scientific discipline of the unconscious (spezifische Wissenschaft des Unbewussten, see LIT). Psychoanalysis, over its more than 100-year history, evolved a range of highly advanced research methods for investigating the specific object of its research, namely unconscious conflicts and fantasies. Hence, like many other scientific disciplines, contemporary psychoanalysis comprises a plurality of theories, methods of clinical treatments as well as a plurality of research topics. This position is discussed with reference to a model illustrating different forms of clinical and extra-clinical research in psychoanalysis. A major, ongoing comparative study of outcomes of psychoanalytical and cognitive behavioural, long-term treatments of chronically depressed patients, the so-called LAC-study, serves to illustrate the richness of contemporary research in psychoanalysis.     

Problems in contemporary psychoanalytic theory: 1. Controversial issues

In two articles the controversial situation within contemporary psychoanalytic theory is discussed with reference to both the form and content of the theory. In the first article some areas of theoretical conflict between traditional drive theory, on the one hand, and object relations theory, self theory, and ego theory, on the other, are surveyed. It is concluded that inconsistency and ambiguity seem so penetrating that one can hardly speak of a unified theory of psychoanalysis at present. This seems to be a new situation in the history of psychoanalysis. A main issue of disagreement is that between drive theory and object relations theory concerning the nature of human motivation. In order to bridge the theoretical gap between the two positions, it seems necessary for psychoanalysis to disclaim the monolithic status of the drives and to adopt a broad theory of motivation where drives are only one contribution among several types of motivating forces. In the second article some lines of advance in psychoanalytic theory are discussed.     

Patriarchy and phantasy: A conception of psychoanalytic sociology

The nature versus nurture controversy in the history of the social sciences is compared with the heredity versus environment debate in the history of psychoanalysis. Generally, psychoanalysis addresses the question of human thought in contrast to the social disciplines, which examine human behavior. This division of science may be considered the representation of a fundamental dichotomy between internal (latent) and external (manifest) aspects characteristic of human existence. This universal duality is based on the division between the sexes, the union of which reproduces life. This paper attempts to draw attention to the common structure of the mind and society by showing that the same pattern of manifest and latent content exists within each entity. The manifest aspect of existence is reflected in patriarchal social structure and the latent aspect in the structure of unconscious phantasy. These aspects are dialectically interrelated in that patriarchy is the manifest form of phantasy and phantasy the latent form of patriarchal order. This model of the integration of psychoanalysis and sociology is based on the work of Juliet Mitchell, particularly Psychoanalysis and Feminism. Psychoanalytic sociology is defined as a discipline that investigates the relationship between mental life and social organization.     

Psychoanalysis and homosexuality: do we need a new theory?

No need exists, it is argued, for a new psychoanalytic theory of homosexuality. Certainly psychoanalysis should not be expected to generate such a theory using its own methodology alone. The preoccupation with producing such a theory avoids more important questions about psychoanalytic theory building raised by an examination of the long relationship between psychoanalysis and homosexuality. These questions concern the problems related to using psychoanalytic methodology (1) to construct categories (including the categories normal and abnormal), (2) to construct causal theory (the problems include the limitations of psychoanalytic developmental theory and a long-standing confusion between psychoanalytic developmental theory, psychoanalytic genetic reconstruction, and psychodynamics), and (3) to identify "bedrock." Finally, the question is addressed of what might be needed that is new in the psychoanalytic approach to homosexuality.     

Where is psychology going? Structural fault lines revealed by psychologists' use of Kuhn

Psychologists' appropriation of language and ideas from Thomas Kuhn's (1962, 1970b) The Structure of Scientific Revolutions reveals deep and contradictory concerns about truth, science, and the progress of the field. The author argues that psychologists, uncomfortably straddling natural and social science traditions, reference Structure for 2 reasons largely overlooked: first, because it presents an intermediate, naturalistic position in the war between relativist and rationalist views of scientific truth, and second, because it presents a psychologized model of scientific change. The author suggests that the history of this mutual influence--psychologists being influenced by Kuhn and vice versa--may usefully inform current practices of psychological science.     

Part I: Psychoanalysis and Undergraduate Education

ABSTRACT

Part I consists of two articles by the professors who invented the Chicago course, articulating why they think that teaching psychoanalysis to undergraduates is crucial. Marcia Dobson, who is a clinician along with being a professor of Classics, gives some personal history as to why she is so invested in psychoanalysis and offers a clinical understanding for why she thinks undergraduates need psychoanalysis to help them understand themselves better. John Riker, a philosopher, concentrates on why the conceptual tools of psychoanalysis are crucial for undergraduates as they think about who they are, who they want to be, and how they are going to negotiate adult life.