Jewish Origins The Jewish origins of psychoanalysis are well recognised and widely rehearsed and are a clear sociological fact. 1 However, this does not mean quite the same thing as it might have done if the origins of psychoanalysis were
This article seeks to explore the relationship between two terms—Jean-Paul Sartre's notion of “existential psychoanalysis” and Frantz Fanon's notion of “sociogeny”—and the realities that they invoke. In so doing, it seeks to demonstrate the
the attackers were smashing in the door downstairs. The dream did not end very satisfactorily, as the men did not get in, or we did not get out. 1 This dream appeared in the International Journal of Psychoanalysis in 1927, in an article called
In Praise of Separation
. —Jacques Derrida, ‘Edmond Jabès and the Question of the Book’ 1 Among many features that predestine psychoanalysis to pass for a ‘Jewish science’, there is one which trumps the others in the rank of importance: the affirmation of the act of birth thanks
A Defense of Lacanian Responsibility
Psychoanalysis: An Existential Challenge to Clinical Metatheory , which contains three whole chapters dedicated to a comparison of the philosophical underpinnings of Sartrean and Lacanian approaches to clinical therapy. In this text, Cannon presents what I take
Thomas R. Flynn
Despite Sartre's almost proverbial rejection of Freudian psychoanalysis, Jean-Pierre Boulé places the philosopher himself on the couch in a wonderfully detailed and suggestive work. He notes that the fruit of his study may well be "to help us gain a better understanding of Sartre as an embodied sexual being and possibly demonstrate a new way of connecting biography with oeuvre." After analyzing Boulé's argument and considering the psychoanalytic method itself, I address this last claim about relating Sartre's biography and oeuvre, especially in view of the integral role assigned biography in any existentialist theory of history.
The Epistemology of Ethnographic Field Research
In this article I sketch out some fundamental aspects of ethnographic practice and understanding within the framework of phenomenology and psychoanalysis. Their synthesis, created through continuous field research and self-transformative thinking, offers a deeper understanding of psyche, unconscious, and imagination as the generative matrix of human cultural life-worlds. Moreover, this view posits ethnographic experience and creation of critical gnosis as the primary condition for the restoration of anthropological self-understanding and the pursuit of truth-bound knowledge and action.
Jacqueline Rose, The Question of Zion (Princeton, NJ: Princeton University Press, 2005).
Mira Sucharov, The International Self: Psychoanalysis and the Search for Israeli-Palestinian Peace (Albany: SUNY Press, 2005).
Review of Esther Rashkin, UNSPEAKABLE SECRETS AND THE PSYCHOANALYSIS OF CULTURE
A Personal Journey
Starting with a reflection on the experience of his own analysis, conducted in German by a German analyst, the author explores the problems of psychoanalytic work carried out in a cross-cultural context. First, the Hindu world-view and its three major elements, moksha, dharma, and karma, are explained. The cultural belief in a person's inner limitations is contrasted with the Western mind-set of individual achievement. The high value that Hindu society places on connection as opposed to separation and how this affects notions of gender and the sense of one's body is discussed. The article then returns to the author's experiences in analysis and his conclusions about the nature of cultural transference and counter-transference and the optimal approach toward psychoanalysis with regard to differing cultural backgrounds.