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 article begins with a summary account of some major trends in the co-location of psychoanalysis and Judaism, relating particularly to: the origins of psychoanalysis; antisemitism directed towards, and within, psychoanalysis; links between Jewish mysticism and psychoanalysis through notions of ‘tikkun’ and reparation; hermeneutics and interpretation; and the transmission of knowledge through intense personal relationships. Psychoanalytic interpretation has also been applied to some Jewish (especially biblical) texts. The article then offers an account of Jewishness as rooted in ambivalence and contradictory ties – and particularly as a way of being that is fundamentally interrupted by otherness. I give an example of this and try to show that what one author I draw on calls ‘the backward pull of love and accidental attachment’ is constitutive of Judaism and of psychoanalysis as well. As such, it is a powerful ethical claim to say that ‘Judaic’ psychoanalysis exists.
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.
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
The early accounts of Freud’s life and the history of psychoanalysis tended to marginalise Jewishness and antisemitism. It is not that Ernest Jones, Henri F. Ellenberger and Richard Wollheim excluded them altogether. There were passing references to Freud’s Jewish background in Moravia, antisemitism in late nineteenth-century Vienna, his largely Jewish circle, his fascination with Moses and the psychoanalytic exodus after the Anschluss in 1938. However, there was a big shift after the 1980s and ’90s in the historiography of psychoanalysis. First, there was a growing interest in the culture and politics of fin-de-siècle Vienna and in Budapest and Prague. Second, there was a growing interest in the world of Jewish Orthodoxy in central and east Europe and its influence on Freud’s generation, and a new concern with antisemitism and race in nineteenth-century medical science and how psychoanalysis can be seen as a response to these new discourses.
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.
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.
This chapter examines the ironic reversals found in many psychoan- alytic interpretations, looking especially at their construal of the rela- tionship between illness and agency. Freudian interpretations take two different forms, one associated with the current uses of illness, the other with its infantile origins. I argue that these two ways of reading illness draw their structures from the two most inﬂuential forms of irony in Western literature. Interpretations stressing the cur- rent uses of neurotic symptoms follow a pattern laid down by rhetor- ical irony, in which the ironist’s seeming innocence or incapacity conceals a strategic aim. Those tracing neurosis to its infantile origins follow the pattern of dramatic irony; here the concern is with hidden forces shaping a victim’s destiny.
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).
In Praise of Separation
Is there any reason for calling psychoanalysis a ‘Jewish science’? There is one, particularly significant: the affirmation of the act of birth thanks to which there emerges a new individual psychic life. In this article, I argue that the psychoanalysis which takes a positive view on the issue of separation is natalistic: it offers a particular philosophy of life, which chimes with the existential tenets of Jewish tradition. The Jewishness of psychoanalysis would thus manifest itself not so much in being a ‘science’, but in the way in which it follows the Jewish torat hayim, the ‘teaching of life’. The gist of this teaching lies in the specific attitude towards the human condition of natality: instead of trying to undo the trauma of birth, the Jewish singular life walks away from the place of its origin and never indulges in the phantasy of virtual return.