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
A Defense of Lacanian Responsibility
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.
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.
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.
This piece explores the background to writing Sartre, Self-Formation and Masculinities and explains the theoretical tools used in the book before examining some of the issues raised by Bergoffen and Flynn in their critical review-articles and responding to these. It provides a more fully fledged account of Sartre's relationship with psychoanalysis and states how the book combines psychology and biography through a masculinity-aware lens. Both commentators stimulate interesting insights into my own essay, and open up new avenues which I sketch out. The piece ends with a defence of the controversial question of Sartre changing towards the end of his life.
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.
This essay compares Sartre's existential psychoanalysis with Freud's psychoanalysis and Binswanger's Daseinsanalysis. On the one hand, Sartre's psychoanalysis, despite the pure phenomenological interpretation of the factical self (in the first part of Being and Nothingness), is ultimately metaphysically founded on the concept of 'human reality' (in the fourth part of the book), so that this psychoanalysis cannot be identified with the way of interpreting existence in the Daseinsanalyse. On the other hand, Sartre's phenomenological interpretation of the factical self implies that Freud's analysis of psychical phenomena is false, because the self 'is strictly to the degree that it signifies' (Sketch for a Theory of the Emotions) and is 'coextensive with consciousness' (Being and Nothingness).
The central thesis of this article is that psychoanalysis is an organic offshoot of that evolutionary process called religion. As such it has more in common with the world's religions than it would care to admit. Nor would the world's religions feel particularly excited about admitting psychoanalysis in their midst, for its inclusion forces a rethinking of their place in human development. Using Keats's "Ode to a Nightingale," the author looks at the pain of human existence and how it has resulted in the concepts of soul, God, and immortality. The nature of sentience—being aware of one's awareness—is examined. The article asserts that psychoanalysis is the process by which the soul examines itself, thought examines thinking, and life examines its meaning. The author describes religion, soul theory, and psychoanalysis as having evolved naturally and necessarily from human existence and experience, and views them as necessary dimensions of existence.