By Lewis Aron
How did psychoanalysis come to outline itself as being diverse from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged within the construction of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"?
Inspired by means of the innovative 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 background targeting how psychoanalysis has continually outlined itself on the subject of an "other." at the start, that different was once hypnosis and recommendation; later it was once psychotherapy. The authors hint a sequence of binary oppositions, each one outlined hierarchically, that have plagued the historical past of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they convey that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, was once outlined against advice and psychotherapy, that have been obvious as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, major the best way for a go back to Freud's innovative imaginative and prescient, during which psychoanalysis, outlined extensively and flexibly, is revitalized for a brand new era.
A Psychotherapy for the People can be of curiosity to psychotherapists, psychoanalysts, scientific psychologists, psychiatrists--and their patients--and to these learning feminism, cultural reviews and Judaism.
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Additional resources for A Psychotherapy for the People: Toward a Progressive Psychoanalysis
First, it is a compromise among a large faculty with multiple points of view, some of whom completely reject defining psychoanalysis by session frequency. The faculty agreed to live with a three session per week compromise for didactic purposes, so that students would not be caught up in faculty conflict. Second, in recent years, this compromise has allowed us to meet the criteria for accreditation by the Accreditation Council for Psychoanalytic Education (ACPE). We agreed that having such accreditation would be useful for our profession and that NYU Postdoc should support such accreditation, even if not all our faculty agreed with these definitions or criteria.
Hoffman believes that the anti-religious fervor of Freud’s writing and the long Introduction 25 history of pathologizing religious belief among psychoanalysts have turned the Christian community away from psychoanalysis. She contends that psychoanalysis, which has for so long been dominated by Jewish analysts, has not successfully reached out to Christians and so, at least in America, it has unnecessarily remained a sociologically Jewish discipline. Her book is a significant attempt to reach out to a Christian audience.
We argue that the homogeneity of American psychoanalysis is not limited to religion. At NYU Postdoc, we have established a Committee on Ethnicity, Race, Culture, Class, and Language (CERCCL). We provide several scholarships to promote diversity by supporting students from underrepresented populations within the psychoanalytic profession, as well as assisting those who serve diverse populations. We have had some limited success in recruiting a handful of diverse faculty. Unfortunately, our wellintentioned efforts to recruit a diverse group of students have so far yielded only minimal results.
A Psychotherapy for the People: Toward a Progressive Psychoanalysis by Lewis Aron