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The aim of this article is to show that the critique of the place and function of the Oedipus complex in Freudian psychoanalysis implies a critique of Freudian aesthetics. We will first propose a reconstruction of what Deleuze and Guattari take from Freudian aesthetics, namely an aesthetics of form, centered on the theater, and starting from Freud's experience as a spectator of Sophocles' Oedipus Rex. In a second movement, we will try to identify what Deleuze and Guattari intend to propose to replace this aesthetic of form, and which they name "schizophrenic literature," situate in the short story rather than in the theater, and explicitly referring to delirium. This strategic reconstruction allows us to formulate a hypothesis: that Freud would have implicitly made the theater the matrix of subjectivity, first in its aesthetics, but also in his individual aesthetic experiences and his preferences for a certain type of literary work. This systematic reading of Freudian "creative writing" theory challenges the concept of sublimation as the point of doctrine that rests on the selection of an "Oedipal" corpus and type of art. If the aesthetics of the form can be located in Freud's biography as a "literary effect" whose aesthetic pleasure is found in the economy of the spectator's projections onto the objects on stage, the aesthetics of the formless that is expressed by "schizophrenic literature" mobilizes a violence proper to the sublime: it is not definitively formalizable, and calls for very different feelings that transfigure the coordinates of an aesthetic experience. This schizophrenic tendency of literature leads to an ecological approach to the psychic, attentive to a context where the distinction between nature and culture is never clear. [ABSTRACT FROM AUTHOR]

Qu'est-ce qu'une psychothérapie aujourd'hui ? Pourquoi en évaluer les mécanismes thérapeutiques ? Comment enseigner ces pratiques ? Telles sont les trois questions essentielles et complémentaires auxquelles la revue L'Évolution Psychiatrique nous invite à répondre. L'élucidation des mécanismes thérapeutiques, « Pourquoi et Comment une psychothérapie produit-elle des effets ? », est déjà un axe de questionnement des pratiques et des théories au début du vingtième siècle. Pierre Janet et Sigmund Freud cherchent l'un et l'autre une réponse scientifique à cette question. Janet l'aborde à partir d'une étude historique des méthodes de psychothérapies et de leurs résultats. Elles sont justifiées par des mécanismes très divers. À partir de 250 cas qu'il a lui-même traités par la suggestion hypnotique, il considère qu'il ne s'agit pas de créer des ressources nouvelles mais d'utiliser celles que la pensée possède déjà. Freud, à la même période, situe la psychothérapie comme un processus qui permet de rendre l'inconscient conscient. Il précise que, s'il a abandonné l'hypnose, cela a été pour découvrir à nouveau la suggestion sous la forme du transfert. Il doute de l'accueil qui serait fait à l'évaluation et prédit l'importance prochaine de la biologie. L'élucidation des processus de changement et de leurs mécanismes devient la question centrale de la recherche sur les psychothérapies au début des années 2000. La psychopathologie développementale et les méthodologies applicables à des psychothérapies menées dans des conditions naturelles y sont incluses. Les méthodologies médicales et psychologiques de la recherche évaluative sont rapidement distinguées. Deux évolutions majeures sont à souligner au cours de cette période. La première est l'élargissement du champ d'application de la psychothérapie à des troubles de l'enfance, à des troubles graves de la personnalité ainsi qu'à des troubles psychotiques et psychosomatiques. Les uns et les autres se révèlent être des troubles multifactoriels complexes. La seconde est le développement de la recherche en biologie puis sur le cerveau en relation avec le contexte de la réalité incluant les phases précoces du développement, le stress et les traumatismes. Quelles sont les conséquences de cette évolution sur les théories actuelles et les pratiques ? Pour répondre à ces questions, nous avons abordé cette évolution en associant à l'historique des méthodes de la psychothérapie (P. Janet) quatre acteurs majeurs du champ neuroscientifique qui ont publié sur : l'évolution et le développement et la conscience (G.M. Edelman), la biologie moderne et la psychanalyse (E. Kandel), la psychothérapie clinique et neurobiologique des troubles complexes (A.R. Schore) et la socialisation des contingences sensorimotrices (A. Lübbert). Ces cinq auteurs se sont engagés dans une approche pluridisciplinaire ouverte à la psychothérapie. Leurs travaux apportent une consistance importante aux conditions qui interviennent dans l'effet et les mécanismes d'une psychothérapie. Ils éclairent les changements qu'elle produit et contribuent à en saisir l'origine et une partie de la cause. La biologie et la psychologie font bon ménage. Leur influence réciproque apporte au clinicien des informations sur ce qui intervient concrètement non seulement dans l'alliance thérapeutique mais aussi dans le passage d'une actualité développementale et d'un niveau de conscience à un autre. Un principe majeur en est l'importance de l'attachement et des phases précoces du développement, mais aussi des possibilités qui se trouvent ouvertes par la neuroplasticité ajustée à l'expérience. Elle accompagne la recaractérisation des groupes neuronaux dans les expériences actuelles, incluant celle de la psychothérapie. Les connaissances concernant l'influence des expériences précoces négatives et des traumatismes relationnels, mais aussi celles de la possibilité d'un réaménagement positif sont suffisamment parlantes et confirmées pour pouvoir être enseignées et incluses dans la pratique. Beaucoup reste à faire dans le domaine de la formation et des pratiques. What is psychotherapy today? Why evaluate its therapeutic mechanisms? How can these practices be taught? These are the three essential and complementary questions that the journal L'Évolution Psychiatrique invited us to answer. The elucidation of therapeutic mechanisms, "Why and how does psychotherapy produce effects?" has already been a focal point for questioning practices and theories at the beginning of the twentieth century. Pierre Janet and Sigmund Freud both sought a scientific answer to this question. Janet approached it through a historical study of psychotherapy methods and their results, justified by various mechanisms. Based on 250 cases that he himself treated through hypnotic suggestion, he considered that it was not about creating new resources but rather about using those that the mind already possesses. Freud, during the same period, saw psychotherapy as a process that allows the unconscious to become conscious. He noted that although he had abandoned hypnosis, he rediscovered suggestion in the form of transference. He expressed doubts about the reception that evaluation might receive and predicted the upcoming importance of biology. The elucidation of change processes and their mechanisms became the central question in psychotherapy research in the early 2000s (Kazdin, Kraemer et al.). Developmental psychopathology and methodologies applicable to psychotherapies conducted in natural settings are included. Medical and psychological methodologies for evaluative research are quickly distinguished. Two major developments are noteworthy during this period. The first is the broadening of psychotherapy's scope to include childhood disorders, severe personality disorders, as well as psychotic and psychosomatic disorders. These are revealed to be complex multifactorial disorders. The second is the development of research in biology and then on the brain in relation to the context of reality, including early developmental phases, stress, and trauma. What are the consequences of this evolution on current theories and practices? To answer these questions, we approached this evolution by associating the history of psychotherapy methods (P. Janet) with four major actors in the neuroscientific field who have published on: evolution, development, and consciousness (G.M. Edelman); modern biology and psychoanalysis (E. Kandel); clinical and neurobiological psychotherapy of complex disorders (A.R. Schore); and the socialization of sensorimotor contingencies (A. Lübbert). These five authors have engaged in a multidisciplinary approach open to psychotherapy. Their work significantly contributes to understanding the conditions that influence the effects and mechanisms of psychotherapy. They shed light on the changes it produces and help grasp their origin and part of the cause. Biology and psychology work well together. Their reciprocal influence provides clinicians with information about what concretely intervenes not only in the therapeutic alliance but also in the transition from one developmental reality and level of consciousness to another. A major principle here is the importance of attachment and early developmental phases, as well as the possibilities opened by neuroplasticity adjusted by experience. Neuroplasticity accompanies the re-characterization of neuronal groups in current experiences, including that of psychotherapy. The knowledge regarding the influence of early negative experiences and relational traumas, as well as the possibility of positive reorganization, is sufficiently compelling and confirmed to be taught and included in practice. Much remains to be done in the field of training and practices. [ABSTRACT FROM AUTHOR]

AbstractDialogical Self Theory has not emerged in a historical vacuum. Its forerunners, whether the Eastern Atman, the tripartite Platonic self with its clear hierarchical relations, the Cartesian “ghost in the machine,” the Freudian ego-id hydraulic model or the Jungian topography of ego and unconscious, represent the theoretical grounding from which the dialogical self has emerged and self-articulated as much as have William James, George Herbert Mead and Mikel Bakhtin. Most of them, including DST, center on developmental models, and see the self as intrinsically oriented toward a more integrated sense of itself that Jung called “wholeness,” although their internal politics differ. Plato is an authoritarian, for whom the rational dimension must rule the spirited and the appetitive; otherwise, disorder and injustice prevail. Freud’s battle cry “where id was, ego shall be” is continually compromised by his realization that “ego is not master in its own house”; and Jung’s notion of wholeness involves a process of compensatory integration of conscious and unconscious contents of the personality that demands intensive shadow work. DST borrows from them all in one guise or another, but, in contrast with its predecessors, places its emphasis on intersubjectivity, polyphony and boundary-work, and as such is positioned for dialogical relations, not only between the I positions within its boundaries, but with the I positions of subjects who are grounded in other social, cultural and political systems. As such, the acronym DST might also stand for Democratic Self Theory, reflecting its historical emergence at a moment of rapidly increasing globalization of the information environment, and the resulting confrontation between disparate ideological traditions and forms of life that were hitherto invisible to each other. This paper represents a preliminary meditation on the infrastructure of DST within the context of the larger theoretical ground from which it emerges. It aims, not to seek exact correspondences or contradictions with other theories, but to act as a “bridging theory” between psychodynamic, constructivist, and humanist theories, thereby exploring the family resemblances that ground it, and acting to deconstruct the boundaries between it and other conceptual landscapes. [ABSTRACT FROM AUTHOR]

In 1926, Freud famously conjectured that the human ego defense of repression against an internal instinctual threat evolved from the animal motor defense of flight from an external predatory threat. Studies over the past 50 years mainly in rodents have investigated the neurobiology of the fight-or-flight reflex to external threats, which activates the emergency alarm system in the dorsal periaqueductal gray (dPAG), the malfunction of which appears likely in panic and post-traumatic stress disorders, but perhaps also in some "non-emergent" conditions like social anxiety and "hysterical" conversion disorder. Computational neuroscience studies in mice by Reis and colleagues have revealed unprecedented insights into the dPAG-related neural mechanisms underlying these evolutionarily honed emergency vertebrate defensive functions (e.g., explore, risk assessment, escape, freeze). A psychoanalytic interpretation of the Reis studies demonstrates that Freud's 1926 conjecture is confirmed, and that internal instinctual threats alone can also set off the dPAG emergency alarm system, which is regulated by 5-HT1A and CRF-1 receptors. Consistent with current psychoanalytic and neurobiologic theories of panic, several other of the primitive components of the dPAG alarm system may also have relevance for understanding of the unconscious determinants of impaired object relationships (e.g., avoidance distance). These dPAG findings reveal (1) a process of "evolution in situ ," whereby a more sophisticated dPAG ego defense is seen evolving out of a more primitive dPAG motor defense, (2) a dPAG location for the phylogenetically ancient kernel of Freud's Ego and Id, and (3) a Conscious Id theory that has been conclusively invalidated. [ABSTRACT FROM AUTHOR]

We study the approximation and quadrature error of points that satisfy Marcinkiewicz-Zygmund inequalities. First, we investigate the use of Marcinkiewicz-Zygmund inequalities in an abstract Hilbert space for an abstract approximation and quadrature rule. The setting is then specified to Sobolev spaces induced by Freud weights e^{-2\sigma |x|^\alpha } with \alpha >1 and \sigma >0, and we derive specific bounds for the approximation and quadrature error. For the Gaussian weight e^{-2\pi x^2}, we verify that the Sobolev spaces essentially coincide with a specific class of modulation spaces that are well known in (time-frequency) analysis. [ABSTRACT FROM AUTHOR]

This study examines the relationship between imitation and narcissism in the early modern period through a rereading of Ben Jonson's Cynthia's Revels. Contrary to modern psychoanalytic understanding that a close connection exists between imitation and narcissism, imitation, as a method of translation and creation, in the early modern period does not relate to narcissism; in fact, they can be viewed as opposing concepts. To explore the relationship between imitation and narcissism and to establish a connection between the two concepts in psychoanalysis, this study uses the works of Sigmund Freud and Jacques Lacan. Through an analysis of characters, Criticus and Amorphus, in Cynthia's Revels, this study reveals that, while Criticus often imitates classical authors such as Horace, Seneca, and Juvenal, he is not regarded as a narcissist. Contrastingly, characters such as Amorphus are portrayed as narcissistic, though they only quote Latin idioms and do not imitate them. Their behavior is mimicry, a superficial imitation without substance. This article then rereads the portrayals of Criticus and Amorphus from a modern-day psychoanalytic perspective, suggesting that Criticus can be perceived as narcissistic and that Amorphus can be seen as a force of satire instead of a satirized target. [ABSTRACT FROM AUTHOR]

Freud's "Fragment of an Analysis of a Case of Hysteria" stands as one of his most extensive case studies, weaving together his explorations of the Oedipus complex, dream analysis, and hysteria. In this study, I propose an alternative lens through which to interpret the case: as a Bildungsroman. While ostensibly focused on Dora, the analysand, and her journey to maturity, the narrative occasionally appears to be overshadowed by Freud's own experiences and story. I contend that this overtaking of Dora's narrative is facilitated by both thematic and linguistic factors. Additionally, I examine the theme of the Oedipal complex, which intersects with a concurrent power struggle, linking it to the affective PLAY system. This system plays a role in shaping social hierarchies, internalizing group norms, delineating interpersonal boundaries, and guiding group interactions – elements intrinsically connected to the Oedipus complex. I argue that in many instances this system is used abusively "against" Dora.1 [ABSTRACT FROM AUTHOR]

Much has been written until this day about the sentence Wo Es war, soll Ich werden, which concludes the XXXIst lecture of the "New introductory lectures on sychoanalysis" devoted to the "Dissection of the psychical personality". For almost a hundred years, layer upon layer of translation and interpretation have accumulated to obscure the meaning of this suggestive aphorism. My aim here will be to go back to the Freudian original - a move that although inspired by Jacques Lacan's approach in the 1950s does not take up his interpretative line. Rather, acting in the manner of a restorer carefully cleaning a painting so as to bring out the original colors and background, I will endeavor to remove one by one the accumulated layers of interpretation that have come to obscure the meaning of the Freudian formula. By shedding light on the formula's ambiguities as well as its intertextual echoes (Goethe, Romain Rolland and Ferenczi), I intend to breathe new life into it and demonstrate the depth of meaning attached to it, thus reviving its significance and resonance. Indeed, insofar as the very meaning of psychoanalysis is at stake, these interpretive debates are of concern not only to the Freudian exegete, but to all analysts in their relationship to psychoanalysis and to interpretation and theory. I will argue that the equivocation of Freud-Mephistopheles's formula, which I will refer to as a "Faustian Cogito" or "Faustian Witz", is an invitation to devote ourselves to the never-ending task of reinventing psychoanalysis. [ABSTRACT FROM AUTHOR]

After 30 years of collective effort and intensive discussion, Mark Solms and the Institute of Psychoanalysis in London have finally succeeded in completing all 24 volumes of the Revised Standard Edition of the Complete Psychological Works of Sigmund Freud (RSE). Within the framework of the Vienna Psychoanalytic Society, we have been working for 12 years on the primarily digital historical-critical (historisch-kritische) Sigmund Freud Edition (FE). The FE strives for completeness. A look back in history also shows how closely the German and English editions are linked with each other and how deeply Freud himself was involved right up to the end of his life, and thus also authorised these editions. RSE and FE mark the current status of a development that is still ongoing. They have different approaches, tasks and foci; however, with regard to text-critical criteria, in many ways, they can support each other. [ABSTRACT FROM AUTHOR]

In this brief paper I argue that to understand Freud is to understand the meanings of his ideas. The choice of words to describe these ideas is usually relatively insignificant and does not in itself determine understanding. Thus, the translation of Trieb as "drive" rather than "instinct" does not change the phenomena that Freud addresses through the term Trieb, nor does it open us to the understanding of Freud's profound, complex and evolving ideas regarding these phenomena. To think that it can, in fact, limits understanding. This runs counter to a popular view that Strachey's translation of Trieb as "instinct" led the Anglo-American analytic community to see Freud as more biological and mechanistic than he actually was. Accepting the popular view would make the change of the term, which does occur in the Revised Standard Edition, seem especially significant. Evidence against this popular view may be seen in the fact that Klein and her followers, like Strachey himself, commonly use the term "instinct" and yet their understanding, which emerges from a close study of Freud in context and the phenomena to which he refers, maintains and develops the richness of Freud's thinking and does not at all offer a biological or mechanistic perspective. Important to the understanding of Freud in context are his early letters to Fliess, and thus it is very unfortunate that the unabridged version of these letters which became available in 1985 were not included in the RSE. [ABSTRACT FROM AUTHOR]

This paper tries to study the complexity of the personal and professional relationship between S. and A. Freud and A. and J. Strachey when they were translating Freud's Case Histories, starting with the years they spent in Vienna immediately after the end of the first world war being both in analysis with Freud and were checking the translations with him and his daughter. Those unique meetings according to me influenced even many aspects of Strachey SE later on and have still to be kept in mind even today as far as Mark Solms Revision of the SE is concerned. I also try to show the importance and the final control of the Strachey's translation exerted by E. Jones who had planned the Standard Edition of Freud' work already in 1920 and create a very rigid glossary in order to translate him which the Strachey's had to apply to their translations. I have used published and unpublished letters and notes on the translation to try to prove what I just stated. [ABSTRACT FROM AUTHOR]

According to Freud no light was thrown upon the meaning of his rat deliria until he mentioned that the Rat Wife in Ibsen's play Little Eyolf (1894) had made a strong impression on him. He did not elaborate any further how Ibsen's play became a leading clue to insight into his rat deliria. He supposed that the roots of the Rat Man's great obsessive fear were derived from his unconscious phantasies of introjecting his father's penis per anum. The author argues for another interpretation assuming that his great obsessive fear represented an intricate defence against a dangerously phallic mother. The author views splitting of the ego as a specific dysfunctional cognitive process. He criticises those who maintain that Freud's analysis of the Rat Man's transference behaviour was inadequate. When they do that, his case history is taken out of its historic context. Despite Freud's insufficient analysis of the Rat Man's conflicts with his parents, his mental health was restored. Psychic change is the result of multifarious interacting activities. The analyst's personal relationship to the patient is also an important variable. [ABSTRACT FROM AUTHOR]

The journal for individual psychology covers various psychoanalytic topics, including the adolescence of Franz Liszt, parental work in the analysis of children, sexual boundary violations, the relationship between Marilyn Monroe and her analyst Ralph Greenson, somatic narration, the history of psychoanalysis in Ukraine, Freud's dream theory, object choice in literature and psychoanalysis, outpatient care for personality disorders, and the acceptance of online DBT family groups for families of patients with borderline personality disorder. An exploratory questionnaire study examined the acceptance of online groups as an alternative to live groups due to COVID-19 and showed good acceptance. The results suggest that online groups offer a good opportunity, especially for participants with scattered locations. [Extracted from the article]

The comment reviews the rigid rules of psychoanalytic technique established by Freud and their grip on practice in the Heroic Period of psychoanalysis, despite the irony that Freud himself broke his own rules with abandon. Heinz Kohut made the conceptual transformations in the theory by placing empathy at the center of the project. Richard Geist and Meredith Nocek creatively extend this tradition in their work "Permeable boundaries: Therapeutic benefits." [ABSTRACT FROM AUTHOR]

This article provides a way to think through the division between religious and secular approaches to contemporary society through the use of rival myths. Myths are narrative structures that invite the interplay of language and the imagination, resulting in the creation of virtual realities and social imaginaries. Strong virtual realities were once premised on myths that guided the imagination to embrace an openness to mystery and the unknowable; however, current technological culture is predicated on a closed imagination that has led to worldwide despair. Religion was originally grounded in the virtual reality inspired by language and the capacity of language to distill and extract the "virtual" from the real. The ability of language to create a virtual reality created the capacity to think of a soul, as well as destinations for the soul. In the twentieth century, Freud found that the notion of "God" that was created had become problematic for humans and so created a modern myth that would provide a secular substitute. After providing a close reading of Freud's governing myth for modern culture, showing how it inspires the imagination and the ways in which it falls short, this article concludes with an alternative myth—that of the Invisible City—proposed to inspire faith, hope, and love in our modern world. My approach relies on a depth psychological framework, which was formed to interrogate the nature of reality (relative to individuals and culture) at the intersection of myth, religion, language, and imagination. Throughout, I use a hermeneutic methodology, which is consistent with the initial mode of depth psychological exploration as well as the central role language plays in revealing the truth of a reality. This orientation enables an exploration of a deeper sense of virtual realities than what is deployed through current technology. [ABSTRACT FROM AUTHOR]

This short article on Peter Fitzpatrick's conception of "responsive law" analyzes the ambiguous temporality that Fitzpatrick discerned in modern law. On the one hand, law makes the claim of being fully present and therefore already and completely contained in itself. This aspect of law reflects the law's claim to "immanence," that is, its claim of always being able to rely strictly on its own operational terms without having to take recourse to any consideration not already contained within itself. It is this aspect of law that renders the ideal of the "rule of law" feasible. On the other hand, the law's claim to doing justice to every unique and therefore every new case also demands that it takes leave of that which is already settled within it. This aspect of law can be called its "imminence." The imminence of the law concerns the reality that law always finds itself on the threshold of that which has not yet been said and must still be said. The article shows how Fitzpatrick relied on Freud's concept of the totem to explain the "wondrous" unity of its immanence and imminence. [ABSTRACT FROM AUTHOR]

Freud chose the myth of Oedipus as the foundation for his understanding of human development, obedience to the law, and his theory of civilization, and he wrote that he saw no psychological value in analyzing the expulsion of Adam and Eve from the Garden of Eden. Drawing on biblical interpretation, the Kabbalah, and the work of C. G. Jung, it is argued that Adam and Eve's transgression serves as an archetype for an "Eden Complex" that provides a broad and useful paradigm for understanding the dynamics of individual development, parent–child conflict, morals and values, and both psychotherapeutic and societal change. [ABSTRACT FROM AUTHOR]

There's something strange about Freud's Civilization and its Discontents (1930). Biologically, Freud was a Neo-Lamarckian, who believed in both the modification of organisms through need and the inheritance of acquired characteristics. However, in Civilization, Freud argued that because human nature is immutable, society has dim odds of improving substantially. Lamarckians, of course, rejected that any species-nature is immutable, as species can always be transformed via the inheritance of acquired characteristics. In fact, many of Freud's Viennese contemporaries—such as Wilhelm Reich, Julius Tandler, and Paul Kammerer—took their Lamarckism to license precisely the sorts of radical social projects Freud deemed impossible. Thus the Freud of Civilization helped himself to a rigid view of human nature which, given his associated biological views, he seemingly ought to have rejected. In this paper, I explain this apparent inconsistency, and suggest Freud resolved it in the following way: Freud was not merely a Lamarckian, but also a strong and peculiar kind of recapitulationist, who believed stages of psychological development both recapitulate phylogeny, and "remain with us" throughout both individual lives and future species-history. I suggest Freud's recapitulationism supposed a certain inertia: what occurred in phylogenetic history cannot un-occur, and therefore there are aspects of our nature which we cannot un-acquire. In this way, Freud reached a rigid conception of human nature despite his Lamarckism. [ABSTRACT FROM AUTHOR]

This report on the proceedings of the "Rank Horror" symposium, convened in May 2024 to reconsider Otto Rank's life, work, and enduring contributions to psychoanalytic theory and practice, includes a brief historical survey of Rank's relationship to Sigmund Freud and other original members of the International Psychoanalytic Association's Central Committee, and an account of the symposium's wider intellectual and political context. It outlines the reasons for returning to Rank now, and a summary of the papers presented. Particular focus is afforded to Rank's 1924 book, The Trauma of Birth. [ABSTRACT FROM AUTHOR]

Dans cet article nous retraçons l'histoire de la transpsychiatrie depuis le débat avec Sigmund Freud jusqu'à nos jours. L'objectif de cette épistémologie est de montrer comment les psychiatres ont toujours eu le souci des personnes trans à travers une clinique du choix de son genre, l'agenrement. Nous utilisons les sources d'archives et d'histoire de la psychiatrie depuis 1830 afin d'établir les étapes de la clinique du genre : d'une part en retrouvant dans les sources allemandes et américaines les premières consultations et les techniques innovantes ouvrant la voie aux traitements ; d'autre part en situant les différents discours contre la catégorisation binaire. Enfin en situant la parole et l'action des personnes « trans » dans la production des nouveaux savoirs expérientiels. Les résultats démontrent comment la clinique du genre est passée de la catégorisation binaire à une transpsychiatrie participative où les personnes trans et les professionnels de la psychiatrie. En allant de Dorchen Richet à Paul B. Preciado les résultats des techniques chirurgicales et hormonales sont mises en regard des modifications des institutions, des associations et des revues psychiatriques. La discussion entre les psychiatres et les personnes trans est mise en évidence ici à travers les thèmes de l'identité, de la parole des sujets et des protocoles d'accompagnement clinique. La transpsychiatrie est la reconnaissance à la fois de l'agenrement des personnes trans et de la transformation de la clinique du genre par la psychiatrie. In this article we establish the history of transpsychiatry from the debate with Sigmund Freud to the present day. The objective of this epistemology is to show how gender choice, or a-gendering, has always been part of psychiatrists' clinical practice with trans patients. We use archival sources and the history of psychiatry since 1830 in order to establish the stages of clinical work around gender: firstly, by finding in German and American sources the first consultations and the innovative techniques that made treatment possible; secondly, by situating the different discourses against binary categorization; and finally, by situating the speech and action of trans people in the production of new experiential knowledge. The results demonstrate how the notion of gender within clinical psychiatry has moved from binary categorization to a participatory transpsychiatry that includes trans people and professional psychiatrists. Going from Dorchen Richet to Paul B. Preciado, the results of surgical and hormonal techniques are compared with the modifications of institutions, associations, and psychiatric journals. The discussion between psychiatrists and trans people is highlighted here through the themes of identity, subjective speech, and clinical support protocols. Transpsychiatry is the recognition of both transgendering and the transformation of gender, as a clinical entity, by psychiatry. [ABSTRACT FROM AUTHOR]

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Freud proposed that excessive self-blame-related motivations such as self-punishing tendencies play a key role in depression. Most of the supporting evidence, however, is based on cross-sectional studies and questionnaire measures. In this pre-registered (NCT04593537) study, we used a novel Virtual Reality (VR) task to determine whether maladaptive self-blame-related action tendencies prospectively identify a subgroup of depression with poor prognosis when treated as usual over four months in primary care. Ninety-eight patients with depression (Patient Health Questionnaire-9 ≥ 15), screening negatively for bipolar and alcohol/substance use disorders, completed the VR-task at baseline (n = 93 completed follow-up). Our pre-registered statistical/machine learning model prospectively predicted a cross-validated 19 % of variance in depressive symptoms. Contrary to our specific predictions, and in accordance with Freud's observations, feeling like punishing oneself emerged as prognostically relevant rather than feeling like hiding or creating a distance from oneself. Using a principal components analysis of all pre-registered continuous measures, a factor most strongly loading on feeling like punishing oneself for other people's wrongdoings (β = 0.23, p = 0.01), a baseline symptom factor (β = 0.30, p = 0.006) and Maudsley Staging Method treatment-resistance scores (β = 0.28, p = 0.009) at baseline predicted higher depressive symptoms after four months. Patients were not assessed with a diagnostic interview. Independently and apart from known clinical variables, feeling like punishing oneself emerged as a distinctly relevant prognostic factor and should therefore be assessed and tackled in personalised care pathways for difficult-to-treat depression. • We investigated whether a virtual-reality (VR)-based assessment of social interactions can identify risk factors of poor prognosis in depression. • Feeling like punishing oneself for other people's wrongdoing was the sole predictor of poor prognosis apart from known clinical variables. • Feeling like punishing oneself should therefore be assessed and targeted in difficult-to-treat depression. [ABSTRACT FROM AUTHOR]

Introduction: It has long been argued that there are dream metaphors which express waking-life experiences indirectly. Most of empirical evidence concerning this topic was in a qualitative way, while few studies explored the topic in a quantitative way. Under this background, we investigated whether dreaming of the typical theme 'being chased or pursued' was a metaphorical expression for waking-life experiences related to 'negative relationships with others'. Methods: One hundred and sixty participants reported their waking-life experiences and dreams for a single day. Following this, two external judges rated whether there were any elements related to 'negative relationships with others' in both waking-life experiences and dreams. In addition, the judges assessed if there was any content related to 'being chased or pursued' in both waking-life experiences and dreams. Results: The frequency of dreaming of 'negative relationships with others' was higher than the frequency of the same topic in waking-life experiences, which in turn was higher than the frequency of typical theme dreaming of 'being chased or pursued'. In addition, 'negative relationships with others' in waking-life experiences were correlated with both dreaming of 'being chased or pursued', and 'negative relationships with others' in dreams. Conclusion: These results suggested that the typical theme 'being chased or pursued' in dreams may represent some waking-life experiences metaphorically. In addition, the results support the threat simulation theory of dreaming, which suggests that threatening events in waking life increase the possibility of threatening events in dreams. [ABSTRACT FROM AUTHOR]

In the previous century, Sigmund Freud developed a method called psychoanalysis. By analyzing dreams, exploring the unconscious processes of the mind, and practicing the free association method, he came up with theories about human nature. According to Freud, powerful instinctual drives govern individuals and masses. He was called the archeologist of mind and argued that these primitive drives are remnants of the human's animalistic past. If not repressed and controlled, they would have led societies into destruction and chaos. The article offers a historical overview and reflects on how authorities used psychoanalytic and scientific findings on group behavior to manipulate and control masses and eventually, to foster consumerism. The article also discusses the reasons why the Freudian theory of repression, initially serving the system of power, gradually failed to do so and thus, discusses the historical context that explains the transition into the ideology of the liberated self to serve financial purposes. Finally, the article suggests that consumerism, governing many contemporary societies, is a political ideology, not much different from types of mass control generally associated with totalitarianism. [ABSTRACT FROM AUTHOR]

The psychological impact of cancer is becoming well‐acknowledged. Given its prevalence, practitioners will encounter cancer in their therapy rooms. There is limited research on the experience and application of psychodynamic therapy for clients with cancer. This study generates a new understanding through the experience of psychodynamic practitioners. Semi‐structured interviews were conducted with eight UK psychodynamic therapists on their lived experience of working with client(s) with a recent (less than 5 years) diagnosis of cancer. The data were analysed using Interpretative Phenomenological Analysis. The findings reveal that psychodynamic therapists' experience with clients with cancer is emotionally demanding, mentally stimulating and deeply personal. They point to the unique space that psychodynamic therapy provides and highlight some of the challenges. The analysis is understood through the framework of psychodynamic theory and practice. [ABSTRACT FROM AUTHOR]

This paper considers the changing picture of depression, or melancholy as it was called in the seventeenth century, as in Burton's Anatomy of Melancholy. Freud distinguished between mourning and melancholia in the sense of healthy and pathological reactions to loss; but the concept has also evolved within psychoanalysis, as in Klein's 'On the sense of loneliness'. The process of working through depression with a goal of self-knowledge seems to come gradually closer to a Keatsian worldview of the quest for beauty and truth, in line with Meltzer's 'aesthetic conflict'. Using some of Keats' letters and poems from the winter and spring of 1818–1819, the paper traces his analysis of his own depression, as he works out how to exorcise its persecutory qualities, and learns to 'see great things in loneliness'. His understanding of the two types of melancholy, depressive and persecutory, culminates in his 'Ode on Melancholy'. [ABSTRACT FROM AUTHOR]

Rosalind Krauss analyzes aspects of Richard Serra's oeuvre, and Clement Greenberg's opposition to it, by way of a discussion of several of his sculptures, particularly One Ton Prop (House of Cards), as well as Verb List, locating the essence of Serra's work in that of the medium of sculpture itself: contrapposto. The article begins: "My flight from the house of Greenberg (Judd called us "Greenbergers") began with Richard Serra: In conversation, Clem would dismiss him outright. "I think this derived from his indignant reading of One Ton Prop: House of Cards, with its four lead plates abutted corner-to-corner, indeed like a "house of cards." My guess is that Clem made a snap judgment from this almost-cube that Serra was a Minimalist—an aesthetic neighbor of Flavin and Judd. But from the first, starting with my encounter with One Ton Prop at the Whitney's Anti-Illusion exhibition in 1969, I have seen Serra's work as being adamantly opposed to Minimalism and exploring, instead, sculpture's "aesthetic support." All mediums derive their logic from such a core postulate. We could say that poetry's is metaphor; ceramics' is symmetry (as the two hands shape the wet clay on the pottery wheel); and sculpture's is most emphatically that of contrapposto: the bilateral articulation of the human form in terms of weight and support." "Contrapposto: art-history speak for counterpoise—the necessary balance for the upright human posture. Freud tells a simple evolutionary story in Civilization and Its Discontents, the dénouement of which is the moment mankind stood up—left the ground behind and rose above it on his two legs. This moment engineered a momentous realignment of man's perceptual organs, he reasoned. Nose and teeth and jaws receded before the supremacy of eyes and ears, the animality of pawing and sniffing being replaced by the visual, giving way, instead, to beauty and detachment. Thus the mental space in the armor of humanity expanded. Detachment in turn opened onto newly established cognitive zones: reflection, logic, memory. "Perceptual distance opened a space within which memory developed and with it the grasp of history—of the moment of realization that one has left the ground. The brevity of that moment contracts it into a timeless purity, and the purity of this snap of the fingers makes it abstract." [ABSTRACT FROM AUTHOR]

The article "SpaceTime: A psychoanalytic essay" by Bernd Nissen examines the psychoanalytic concepts of space and time. Nissen refers to Sigmund Freud's observations and notes that the unconscious is timeless and has no relationship to linear time. He also discusses the spatial arrangement of the psychic apparatus and the significance of space in psychic reality. Nissen also refers to the work of Bion, who derives geometric concepts from emotional experiences. The text deals with the notion of space and time in psychoanalysis. It argues that the perception of space and time is the result of projecting the functioning of the psychic apparatus onto the external world. It is also noted that the experience of space and time is closely linked to the presence and absence of objects. The realization of space and time occurs through the encounter between mother and child. It is speculated that space and time are not a priori conditions of the psychic apparatus, but are realized through the projection of the extension of the psychic apparatus. The text deals with the consciousness and perception of space and time in psychic systems. It argues that consciousness represents Euclidean space and chronological time as expressions of a priori preconceptions. The fates of place and time take on different forms in individual psychic systems. Consciousness creates an illusory chronological-vectorial temporality and Euclidean spatiality, while the unconscious does not develop a temporal or spatial dimension. It is suspected that conscious and unconscious mechanisms of spatial-temporal aspects interact in the psychic process. [Extracted from the article]

In the story of ›Moses at the burning bush‹ (Ex 3,1–15), one of the foundational stories of the Hebrew Bible and the monotheistic tradition in general, an eminent moment of surprise is explored. A special encounter takes place between Moses, who has been chosen as a prophet, and God, who reveals himself for the first time under unique circumstances as one who exists and coexists in dialogue with man. Through a detailed exegesis, and in particular an analysis of the revelation of the name (»I will be as I will be.«), I intend to show that this God is fundamentally different from the polytheistic gods and is not available to humanity. In a second step, this idea is linked to the history of Freud and psychoanalysis, as well as to the unavailability of the unconscious. In order for psychoanalysis to enter the »promised land of psychiatry« and to dispel the suspicion that it was a »Jewish science«, Freud was prepared to sacrifice key elements in his exchange with Jung. Only gradually was he able to reaffirm his Jewish origins and the roots of psychoanalysis in the Jewish tradition by rediscovering the figure of Moses. Based on the pericope of the thorn bush, one could now say that the psychoanalyst not only has to assume the function of »legislator« (Loch, 1974) and be responsible for establishing and maintaining the general conditions and rules to which he or she is also subject. In addition, he or she must also ensure that manipulation and ›knowledge‹ do not limit or make impossible the availability of the unconscious and the unknowable. The psychoanalyst is, as it were, tasked with occupying a position that facilitates an experience that is not predictable and reveals itself only in a moment of surprise [ABSTRACT FROM AUTHOR]

This paper is an existential exploration of home and homesickness through the concept of the unheimlich. Using personal, clinical and cinematic case studies, I draw on classical psychoanalysis and phenomenology through their familiar roots in the uncanny to re-examine the unheimlich and its therapeutic application for existential homelessness. [ABSTRACT FROM AUTHOR]

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This article forms part of a series on "openness," "non-linearity," and "embodiedhealth" in the post-physical, informational (virtual) era of society. This is vital given that the threats posed by advances in artificial intelligence call for a holistic, embodied approach. Typically, health is separated into different categories, for example, (psycho)mental health, biological/bodily health, genetic health, environmental health, or reproductive health. However, this separation only serves to undermine health; there can be no separation of health into subgroups (psychosomatics, for example). Embodied health contains no false divisions and relies on "optimism" as the key framing value. Optimism is only achieved through the mechanism/enabling condition of openness. Openness is vital to secure the embodied health for individuals and societies. Optimism demands that persons become active participants within their own lives and are not mere blank slates, painted in the colors of physical determinism (thus a move away from nihilism-which is the annihilation of freedom/autonomy/ quality). To build an account of embodied health, the following themes/aims are analyzed, built, and validated: (1) a modern re-interpretation and validation of German idealism (the crux of many legal-ethical systems) and Freud; (2) ascertaining the bounded rationality and conceptual semantics of openness (which underlies thermodynamics, psychosocial relations, individual autonomy, ethics, and as being a central constitutional governmental value for many regulatory systems); (3) the link between openness and societal/individual embodied health, freedom, and autonomy; (4) securing the role of individualism/ subjectivity in constituting openness; (5) the vital role of nonlinear dynamics in securing optimism and embodied health; (6) validation of arguments using the methodological scientific value of invariance (generalization value) by drawing evidence from (i) information and computer sciences, (ii) quantum theory, and (iii) bio-genetic evolutionary evidence; and (7) a validation and promotion of the inalienable role of theoretic philosophy in constituting embodied health, and how modern society denigrates embodied health, by misconstruing and undermining theoretics. Thus, this paper provides and defends an up-to-date non-physical account of embodied health by creating a psychophysical-biological-computational-philosophical construction. Thus, this paper also brings invaluable coherence to legal and ethical debates on points of technicality from the empirical sciences, demonstrating that each field is saying the same thing. [ABSTRACT FROM AUTHOR]

This study analyzes liminal characters in the selected two novels by focusing on the Uncanny and liminality and its impact on the characters. The selected novels for the current study are, "When the Moon is Low" by Nadia Hashimi and "Exit West" by Mohsin Hamid. The present research work explores the elements of uncanny liminality in the selected novels by using Victor Turner's theory of liminality (1969) and Sigmund Freud's concept of "Uncanniness" (2003) as theoretical framework. It also looks into the impact of uncanny liminality on the personality of characters because characters have undergone a serious change and transition which ultimately lead to severe changes in the life and personality of characters. Furthermore it evaluates the relationship between liminality and uncanny and the impact of its interplay on character's migrant experience and their journey. The study uses textual analysis and close reading techniques for collecting and processing data. The key findings of the study reveal that Fereiba Waziri in "When the Moon is Low" and Nadia and Saeed in "Exit West" are liminal characters as they leave their native lands in search of a peaceful and stable life. These characters undergo the process of migration and experience grave outcomes because it is a transitional process that involves significant mental, physical and spiritual transformation in the personalities of the migrants. [ABSTRACT FROM AUTHOR]

Contrary to the common misconception that psychoanalysis is appropriate only for highly educated people of means, this paper shows its applicability to adults who are or who have been unhoused/homeless. The writings of Jane Addams and of Donald Winnicott are invoked for their insights about system and psyche. The author describes Insight For All which connects analysts working pro bono with the formerly unhoused. A dream analysis is offered to demonstrate the potential of insight-oriented care. [ABSTRACT FROM AUTHOR]

In this contribution, which is intended only to open up perspectives for reflection, Freud's remarks on time and space are briefly outlined. For Freud, the unconscious was timeless, while chronological times could exist in the conscious. Freud conceived of his psychic apparatus spatially, assuming that the psyche is extended. Bion distinguishes between 'place' and 'space'. The place seems to be associated with the absent object, while the space is associated with a feeling. Disturbances in containment lead to the unlimited space being without spatial and temporal boundaries. The clinical consequences for space and time in nameless states are discussed with case vignettes. The considerations show that time and space are to be thought of as objectal. In the earliest phases, the place where the breast was could be experienced by the infant not as a space but as a time: the past as the place where the object was. The consequences of this are discussed – and an attempt is made to understand Freud's enigmatic sentence a little bit better. [ABSTRACT FROM AUTHOR]

Is it possible to remain a sports fan when prominent sports teams and events are utilized to "sportswash" human rights abuses and other controversies? Indeed, while there is an abundance of analyses critiquing different instances of sportswashing, the exploration of the role of sportswashing and its connection to the "sports fan" presents an essential and necessary area of investigation and theoretical inquiry. To unpick this dilemma, this article proposes the concept of "fetishistic disavowal" to help theorize the impact of sportswashing, as well as its relation to the sports fan and critical sports academic. This argues that, as spectators and fans of sport—and, moreover, as critical academics—we often acknowledge and accept that sport is used to perpetuate and even maintain a variety of social, economic, and political inequalities. Yet, while we are aware of such knowledge, we nonetheless remain fully capable of disavowing this very knowledge as an accepted part of sport. Given this, it is argued that the fetishization of sport can provide a suitable conduit for the fetishistic disavowal that sportswashing requires, with the concept offering a unique way of approaching sport's inherent contradictions, while also theorizing how subjects relate to these contradictions as part of their involvement in and with sport. Where sportswashing directly implicates the fan in its implementation—relying upon a level of fetishistic disavowal between the fan and their club and proffering a disavowed acknowledgement of the effects of sportswashing and its interpellation through sport—this article outlines how applications of fetishistic disavowal provide a unique theoretical lens through which analyses of sport, and its ethical significance, can be critiqued. [ABSTRACT FROM AUTHOR]

The idea that the modern constitution can be understood as the autobiography of a people is becoming a frequently invoked metaphor. Autobiography is commonly understood as a narrative of an individual of their own lives, including their origins, the challenges they experienced, significant events that influenced their identity, as well as their values and dreams. A constitution, somewhat similarly, often in its preamble, refers to the history and challenges of a nation, as well as its values and aspirations. This essay looks at what the implications would be of such a reading of the modern constitution, specifically when taking account of Derrida's analysis of autobiography, inter alia through his reading of Nietzsche. What would, in other words, be the consequences for the modern constitution if one takes seriously Nietzsche's notions of the eternal return and the will to power, as well as his challenge to the traditional opposition between life and death, and to the notion of self-identity? The essay concludes that those who authoritatively interpret the modern constitution must have an ear for life and death, that is, interpretation should be understood as not only involving a return of the economy of the same, but also of the excess of the an-economic, the wholly other, death. This opening poses both a threat to the (law of the) self and a chance for justice. [ABSTRACT FROM AUTHOR]

The article "Shame" analyzes the emotion of shame and its relationship with narcissistic injury and decreased self-esteem. The perspectives of Freud, Erickson, and other authors are reviewed, and clinical vignettes of two patients in psychoanalytic analysis are presented: Humberto, a young man dissatisfied with his career and personal relationships, and Gustavo, a married man who feels emotionally pressured at work. Both patients experience feelings of shame and difficulty in facing certain situations. The article seeks to understand shame as a basic human emotion. [Extracted from the article]

This paper emerged from a sore spot—the kind of sore spot that pulses with an ancient ache, refusing to find stillness. The pain caught me in a passionate unrest, turning my pages and engulfing me in a subdued fury. Re‐reading Freud's The Ego and the Id through a dialogical quest with my mother, it reveals the complexities of psychosocial troubles of identity, desires, and oppression—not solely of individuals but of an entire nation. Historical reiterations of dictatorial "thou shalt" (Freud, 1923, p. 55) echo resoundingly throughout contemporary Taiwan. If Japan stood as the foreign father—stern but devoid of the embrace of love—the subsequent rule of the Republic of China, the "biological" father of Taiwan, was characterized by militarization and violence. My inquiry repositions the father, the manifold "authoritarian fathers" of Taiwan, who fixed social relations into precise configurations of dominance and submission. Furthermore, whilst Freud primarily focused on the relationship between the ego and the super‐ego, this paper highlights instead the significance of the often‐overlooked relationship between the ego and id. This nuanced perspective allows us to perceive the id as a living archive of the oppressed, preserving what has been repressed but never truly forgotten. [ABSTRACT FROM AUTHOR]

Recently, Freud and Rodriguez proposed a new counting process which is called the Bell–Touchard process and based on the Bell–Touchard probability distribution. This process was developed to solve the problem of rare events hypothesis which is one of the limitations of the Poisson process. In this paper, we consider the discrete degenerate Bell distributions and the degenerate Bell process which are "degenerate versions" of the Bell–Touchard probability distributions and the Bell–Touchard process, respectively. We investigate several properties of the degenerate Bell distribution. We introduce the degenerate Bell process by giving two equivalent definitions and show one method of constructing a new infinite family of degenerate Bell process out of a given infinite family of degenerate Bell process. [ABSTRACT FROM AUTHOR]

This essay uses Freudian–Lacanian psychoanalytic theory to interpret Hassan Blasim's short story "The Nightmares of Carlos Fuentes". Blasim's story depicts the psychological struggles of an Iraqi emigrant relating to his embattled sense of belonging in a Dutch society due to the recurrent nightmares of his "traumatic" past. It challenges his assimilationist fantasies. I develop Lacan's idea of ontological lack as a structural susceptibility that is exacerbated by actual experiences of trauma to underline how racialized refugees from the war-torn global South are doubly vulnerable to experiencing subjective dehiscence between their efforts to forget past war traumas and the challenges of assimilating into (white) host nations. This essay uses Blasim's story to illustrate a serious psychological issue experienced by racialized minority subjects in white/European host countries. [ABSTRACT FROM AUTHOR]

Using the example of the military regime in Argentina (1976-1983) and relevant archival materials, this article demonstrates the prerequisite of exalted language in constructing an enemy and how a discursive 'machine of the same' was put into operation. The author argues that what made this operation unique is its structure of repetition that stimulated "the tendency to merge" what is "foreigner-to-the-ego", and the "enemy outside" into a single concept in the Argentinian national psyche. As a theoretical lens, the author examines the military regime's language through Freud's understanding of groups and civilization and Laplanche's proposition that cultural narratives in the form of mytho-symbolic explanations help us translate the sexual drive and offer a "solution" to the helplessness of the infant-adult. The author further claims that at other times a cultural narration functions as an anti-translation device when set against the emergence of a new net of significations. The nation's founding narrative of an Occidental-Spanish-Catholic "being" that first effaced its indigenous origins and then its Arabic and Jewish inheritance was brought back by the military regime as a mytho-symbolic narration that formed a shield against the repressed remnants of the enigmatic message pressing for a new translation. [ABSTRACT FROM AUTHOR]

The author proposes ways of rethinking the concepts of the unconscious and time in the analytic setting, including the very existence of the unconscious. Freud (1915) stated that the success psychoanalytic thinking has in making inferences about the patient's unconscious makes the existence of the unconscious "incontrovertible." The author submits that this success does not establish the existence of the unconscious; rather, the inferences we think we make about the unconscious are inferences about consciousness itself – the totality of our experiences of thinking, feeling, sensing, observing, and communicating with ourselves. The author then offers thoughts about a second analytic concept, the experience of time in the analytic setting. He conceives of there being two inseparable sorts of experiences of analytic time that stand in a dynamic relationship with one another: diachronic time (clock time) and synchronic time (dream time). In diachronic time, time is sequential; one thing leads to another. In synchronic time, all time is contained in the present. In analysis, childhood trauma is experienced for the first time (in synchronic time) in the co-created subjectivity of patient and analyst. [ABSTRACT FROM AUTHOR]

This article examines the difficulties of making use of psychoanalytic insights to understand and influence political events. In clinical practice, it has often been possible to bring about understanding and change in patients, and in that context, immense developments in psychoanalytic theories and techniques have taken place. But there is no parallel tradition giving rise to the interpretation of unconscious political phenomena although there have been outstanding contributions of this kind by individuals, beginning with Freud's work on group psychology. There have been valuable psychoanalytic understandings of broad social changes, but effective interventions in "here and now" political situations have been few. Some examples of these include Keynes's understanding of the economic consequences of the peace of 1918 which were seen to be relevant mainly after the later peace of 1945 and Mitscherlichs' analysis in the1970s of the German people's "inability to mourn" the catastrophes of the Nazi period. The article concludes with reflections on the conditions which might facilitate effective interpretations of political situations by psychoanalysts today. [ABSTRACT FROM AUTHOR]

Psychoanalysis and Politics argue that psychoanalysis is at its root a social or group theory, to which a theory of individual psychology is integral. This formulation follows from Freud's Group Psychology, which defines individual psychology as a derivative of group psychology, "still incomplete." The article historicizes the analytic conception of the individual in terms of the authors' conception of personalize, spelled out in Secrets of the Soul. Three versions of psychoanalytic social theory are discussed: Freudo-Marxism, the New Left and feminism and the "relational turn." [ABSTRACT FROM AUTHOR]

Numerous studies have emphasized the importance of psychoanalysis in Critical Theory. It is often asserted that authors within this tradition, seeking to understand the contradictory elements of capitalism, have approached psychoanalysis primarily from a theoretical perspective. This article highlights a significant exception to this prevailing trend: a profound and still relevant debate on transference, more precisely, the management of love, empathy, compassion, and coldness in clinical practice. Indeed, Theodor Adorno and Erich Fromm were the actors of this discussion, and, as a result, they stand among the pioneers in analyzing psychoanalytic clinical practice and its social function. In 1935, Fromm published an article in which Freud is depicted as a revolutionary figure for introducing the concept of the unconscious. This revolution is, nevertheless, constrained by bourgeois values, which inevitably shaped the goals and societal role of the psychoanalytic technique. Adorno, however, defended Freud and attempted to comprehend the critical function of the analyst's coldness. This paper concludes by underscoring the enduring relevance of this discussion within Adorno's work while also pointing to the fact that the issue of empathy remains a topic of continual debate within the realms of critical theory and the broader field of psychoanalysis. [ABSTRACT FROM AUTHOR]

This review discusses two books by Maria Pierri that explore the connection between psychoanalysis and occultism. The first book examines how occultism influenced the development of psychoanalytic insights and relationships during its founding era. The second book focuses on thought transmission and uncanny coincidences during Sigmund Freud's encounter with an English patient. The review highlights three important themes raised by the books: the historical relationships between psychoanalytic thinkers and occultism, the connection between occult experiences and psychoanalytic ideas, and the influence of occultism on psychoanalysis's priorities and research. The books are written in a unique style that combines elements of a novel, historical text, and psychoanalytic text. While the style may be refreshing, some readers may prefer a more direct approach. The review also explores Freud's relationship with Carl Jung and suggests that occultism may have been used as an escape from personal difficulties and as a proxy for their unresolved conflicts. The books offer fascinating observations about the unconscious origins and mechanics of occult and spiritual phenomena, such as telepathy and coincidences. Pierri suggests that these phenomena may be rooted in pre-verbal communication and shared emotions. The review acknowledges that the books do not provide a comprehensive investigation of the relationship between psychoanalysis and occultism, but they offer valuable insights into the lives of psychoanalytic founders and their engagement with occult and spiritual experiences. [Extracted from the article]

The present text starts off by discussing the conditions of psychoanalytic approach to culture and society. It explores how a transfer of the method to nonclinical fields can take place and the role theory plays in this process. Engaging with Freud's "The dissolution of the Oedipus complex" three elements are emphasized: dealing with sexual difference, the après coup in the threat of castration and the undiscovered nature of the female genitals. This is used to underscore the significance of recognizing that which is not familiar when dealing with ideas of decline and existential crises. In an "Oedipus complex of apocalypse" it is crucial to consider how difference and negativity can be dealt with. [ABSTRACT FROM AUTHOR]

It can hardly be denied that Freud's conceptualization of the Oedipus complex and its dissolution reach their limits once the analytical couple is positioned beyond the heteronormative matrix, e.g., when a heterosexual analyst and a homosexual patient come together in the analytical room. This raises the question of how Oedipal conflicts take shape and can be worked through when neither the sexual desire nor the gender of the analytical couple seem to be a matching "fit". Taking a gender-sensitive perspective, this article develops the Freudian conceptualization of the Oedipus complex in terms of a homosexual dimension, with the aim of making a fruitful contribution to the clinical practice. Drawing on a case vignette from an ongoing psychoanalytical treatment with a homosexual male patient, the unique dimensions of the transference-countertransference relationship are first illuminated and discussed. It is then argued that there is the need for a fundamental analytical openness and capability for an "inner sexual diversity" beyond heterosexual structures of love and desire; a necessity that, despite Freud's heterosexual and binary signature, can not only be deduced but is actually being invited by Freudian theory itself. [ABSTRACT FROM AUTHOR]

According to Freud what remains after the dissolution of the Oedipus or castration complex is an intimate connection between the id and the superego: the two form a paradoxical, largely unconscious continuum. The widespread hypermorality in western societies is one of today's most remarkable symptoms of this continuum, e.g. in the art world. Also, the Calvinist legacy in western subjectivity can be explained as a formation of the id-superego-continuum. [ABSTRACT FROM AUTHOR]