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Ro Spankie

One of the original uses of the word ‘interior’ was to describe that which belongs to or exists in the mind or soul, that is, the mental or spiritual, as opposed to that which is bodily. The etymology of the term gives a clue as to how interior space functions in a manner that is different from the architecture that contains it. This article explores the analogy of architecture as body and the interior as mind through the act of drawing out Sigmund Freud’s study and consulting room, with reference to Freud’s diagrams of the mind. Working with diagrams, the article will demonstrate a relation between Freud’s conceptual shift from descriptive anatomy to hypothetical structures of psychoanalysis and the diagrammatic ordering of the spatial arrangement of his practice.

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David Herman

classical psychoanalysis. In the same volume of the International Journal (Volume 8), we find articles by Freud, Edward Glover, Ernest Jones, Melanie Klein, Wilhelm Reich, an important discussion on lay analysis and a symposium on the increasingly

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Everyday Madness

On Anger, Loss and Psychoanalysis

Lisa Appignanesi

touch that our importance filled the entire (mummy) world. There is no way back to that state, only glimpsed perhaps in the oneness of love affairs or projections onto nature which we hope won't answer us with its more violent aspects. Freud's ideas

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Uncanny History

Temporal Topology in the Post-Ottoman World

Charles Stewart

through intellectual surprise alone, but, as Freud contended, on account of the shocking immediacy of the encounter with powerful ideas and emotions from the past. 3 The post-Ottoman world has no monopoly on uncanny histories, yet the violent recent past

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Sabina Spielrein

Her Life, Erasure, Rediscovery and Recognition as a Key Psychoanalytic Thinker

John Launer

rewritten to diminish them. Within the span of her career, the men whom Spielrein influenced included not only Jung but Sigmund Freud, Jean Piaget (she was also his psychoanalyst), as well as Lev Vygotsky and Alexander Luria, the two towering pioneers of

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Sartre, Lacan, and the Ethics of Psychoanalysis

A Defense of Lacanian Responsibility

Blake Scott

One of the main threads of continental philosophy in the last century was the interpretation of those whom Paul Ricoeur famously called the masters of suspicion, Marx, Nietzsche, and Freud. With respect to Freud, it could be said that one of the

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Tareq Zuhair

, the suppression of the feeling of victory, create a sort of anguish and suffering. In his seminal book, Studies of Histeria (1895), Freud attributes the causes of anguish to the absence of fulfilling certain desires that are beyond the person

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Marie-Andrée Charbonneau

This article attempts to answer this general question : does the Freud Scenario present us with a Sartrian Freud or a Freudian Sartre? Consequently, the article is divided into two parts. First of all, I examine the three principal themes of the Scenario in order to show how the Freud Sartre depicts is truly a Sartrian character and that, furthermore, the story Sartre presents us with has the moral plot of a man's progress to authenticity. Secondly, I attempt to clarify what is at stake in the following question: did the writing of the Freud Scenario modify Sartre's position vis-à-vis psychoanalysis? In order to do this, I examine the evolution of his position over the years and discover within it, once again, various moral considerations.

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Stephen Frosh

invented it, Sigmund Freud, was Jewish and that so were most of the early European psychoanalysts. Though of course this is insufficient as well. Saying that psychoanalysis was Jewish is no more neutral than saying it was ‘European’ or ‘German-language’ in

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A Secular Alchemy of Social Science

The Denial of Jewish Messianism in Freud and Durkheim

Philip Wexler

This essay presents a reading of the work of two central figures of modern social theory that locates their work within not simply mainstream Jewish thought, but a particular Hasidic tradition. Further, I argue that lying behind this, in a repressed form, is an even older tradition of Jewish alchemy. I make no claim to have evidence that either Freud or Durkheim were directly influenced by Hasidism or alchemy, but I examine the parallels between the structure of their thoughts and those of the two traditions. Both Freud and Durkheim display a social psychology that is analytically similar to the dualism of Hasidism's Tanya and the general transformational models of alchemy. This formal model is in opposition to the messianic tradition in Jewish thought and analyzes Freud and Durkheim as anti messianic social psychologists. Hasidism offers a template for modern theories of social psychology, social interaction and the relation between the social and the individual, that is, collective identity. This essay also considers more generally how modern social theory might make sense of contemporary social phenomena by opening itself to the messianic and mystical traditions in Jewish thought. I suggest that the social and structural transformation associated with the information or network society requires new analytic tools that allow us to explain social energy differently to the way Freud and Durkheim have guided social theory. Contemporary analyses of individualization, social movements and sacralization as forms of and reactions to alienation are inadequate. Instead, I ask whether we should not 'restore a messianic, truly utopian "lost unity", which the alchemical, secular gnosis of modern social science displaced, and so renew social theory?'