By Lewis Aron
How did psychoanalysis come to outline itself as being various from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged within the production of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"?
Inspired via the revolutionary and humanistic origins of psychoanalysis, Lewis Aron and Karen Starr pursue Freud's demand psychoanalysis to be a "psychotherapy for the people." They current a cultural heritage concentrating on how psychoanalysis has regularly outlined itself when it comes to an "other." firstly, that different used to be hypnosis and advice; later it was once psychotherapy. The authors hint a chain of binary oppositions, each one outlined hierarchically, that have plagued the background of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they express that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, used to be outlined towards recommendation and psychotherapy, which have been noticeable as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, top the way in which for a go back to Freud's revolutionary imaginative and prescient, during which psychoanalysis, outlined largely and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People should be of curiosity to psychotherapists, psychoanalysts, medical psychologists, psychiatrists--and their patients--and to these learning feminism, cultural experiences and Judaism.
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Extra info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
We reject this dichotomy too. Psychoanalysis is vital, growing, expanding, and thriving, while it is also in serious decline. Psychoanalytic books continue to be published and new psychoanalytic journals continue to appear. Institutes continue to teach; our urban centers often have at least two competing institutes. Students still apply for training with excitement and enthusiasm. Psychoanalysis still turns people on. And yet, viewed from another angle, psychoanalysis has clearly suffered from decline in status and demand, fewer applicants to our institutes, fewer patients, greater competition, less reimbursement, higher demands for empirical research, less support in departments of psychology, and almost none in psychiatry.
Emanuel Berman’s writings on psychoanalytic education have been particularly influential for us. Berman (2004a) called for increased innovation and democratization of the educational process; teaching a broad spectrum of psychoanalytic psychotherapeutic techniques in addition to standard psychoanalysis; relating psychoanalytic education to the humanities and social sciences; and paying particular attention to the influence on Introduction 19 psychoanalytic theory and practice of specific cultural, gender, national, and racial issues in order to understand the total reality of patients.
We would argue, however, that if one is using well-developed psychoanalytic ideas to work with a patient less frequently, then applying psychoanalysis in that way is just as much a utilization of psychoanalysis as any other approach. We are not in any way devaluing the benefits of increased frequency or use of the couch for some patients, at some times, in some settings, with some therapists. Nor are we in any way suggesting that all therapy is the same, that differences are unimportant, or even that they are less important than we used to think.