By Lewis Aron

How did psychoanalysis come to outline itself as being diversified 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 via 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 consistently outlined itself in terms of an "other." before everything, that different used to be hypnosis and advice; later it used to be psychotherapy. The authors hint a chain of binary oppositions, every one outlined hierarchically, that have plagued the background of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they convey that psychoanalysis, linked to phallic masculinity, penetration, heterosexuality, autonomy, and tradition, used to be outlined against recommendation and psychotherapy, which have been visible as selling dependence, female passivity, and relationality. Aron and Starr deconstruct those dichotomies, prime the best way for a go back to Freud's revolutionary imaginative and prescient, within which psychoanalysis, outlined commonly and flexibly, is revitalized for a brand new era.

A Psychotherapy for the People could 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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Extra info for A Psychotherapy for the People: Toward a Progressive Psychoanalysis

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We psychoanalysts have identified our professional status, our very definition of our profession, with one particular technique, one treatment approach. That this is so is confirmed by the fact that, for decades, psychoanalytic institutes refrained from teaching psychoanalytic therapy because they were concerned it would interfere with the analyst’s 28 Introduction education and analytic identity. One’s background as a competent analytic therapist was actually thought to be an interference with learning psychoanalysis rather than an asset.

A profession is defined by a scope of practice, not by a particular technique or procedure. We psychoanalysts have identified our professional status, our very definition of our profession, with one particular technique, one treatment approach. That this is so is confirmed by the fact that, for decades, psychoanalytic institutes refrained from teaching psychoanalytic therapy because they were concerned it would interfere with the analyst’s 28 Introduction education and analytic identity. One’s background as a competent analytic therapist was actually thought to be an interference with learning psychoanalysis rather than an asset.

From the inception of psychoanalysis, most psychoanalysts were men. In fact, the earliest analysts were all men (who treated mostly women) and Freud had to veto a proposal by his Viennese colleagues to officially limit membership in their new society to men, as was done by numerous professional organizations at the time (Gay, 1988). Almost two decades have passed since Ilene Philipson (1993), then a sociologist, now a clinical psychoanalyst, wrote On the Shoulders of Women: The Feminization of Psychotherapy.

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