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A review essay on Richard Lichtman's The Production of Desire: The Integration of Psychoanalysis into Marxist Theory (New York, 1982 [see listing in IRPS No. 30]). It is argued that the widespread belief that Karl Marx's theory of history must be supplemented by the insights of Sigmund Freud rests on a number of dubious assumptions. (1) The assumption that Marx does not have a social psychology is based on a reading that ascribes to him a vulgar form of economic determinism; rather, Marx made considerable contributions to social psychology. (2) It is often assumed by the theorists of the Second & Third International that Central Europe was ripe for socialist revolution in 1917; however, there is little evidence in the writings of Marx & Friedrich Engels that this belief is associated with any scientific criteria for the ripeness of capitalism. If economic determinism is rejected, & the question of when the world is ripe for revolution left unanswered, then Marx can be seen as outlining some important elements of social psychology. Freud's thought then does not serve as an addition to Marx, but as a fuller development of Marx's ideas. Modified AA

Intro -- Acknowledgements -- Contents -- List of Figures -- 1: Introduction -- Historical Consciousness -- Structure of the Book -- Remembering -- Remembering as Reparation -- Dialogue with History -- The Argument -- Summary -- Chapter 2: The Internal World -- Chapter 3: Psychoanalysis and the 'Social Subject' -- Chapter 4: Delusional Enemies -- Chapter 5: Solidarity, Catastrophe and Ambivalence -- Chapter 6: Conflicts of Remembering-The Historikerstreit -- Chapter 7: Remembering and Not-Remembering -- Chapter 8: The Unconscious Division of Germany -- Chapter 9: Reparation -- Chapter 10: Remembering, Memorialization and Reparation -- Chapter 11: Conclusion -- References -- 2: The Internal World -- Worlds -- The Psyche as an Internal World -- The Internal World into the External World -- Conclusion -- References -- 3: Psychoanalysis and the 'Social Subject' -- Introduction -- The Social Subject -- Interpreting in the Social -- References -- 4: Delusional Enemies -- The Historical Realization of the Nazi Dream -- The Dread of Sameness -- The Instability of the Narcissistic Ego -- Twins and Doubles -- Narcissism and Hatred -- Religious and Ethnic Hatred -- Conclusion -- References -- 5: Solidarity, Catastrophe and Ambivalence -- The Dread of (Non-)Existing -- Catastrophe of Existence Versus Concern for the Object -- Psychic Retreats and Social Havens -- Conclusion -- References -- 6: Conflicts of Remembering: The Historikerstreit -- The Struggle to Remember and to Forget -- Andreas Hillgruber and the Historikerstreit -- The Historikerstreit and Vergangenheitsbewältigung -- References -- 7: Remembering and Not-Remembering -- Introduction -- Perceptual and Delusional Realities -- The Ambivalence of Not-Remembering -- Ambiguous Remembering -- Beneath Ambiguity -- Not Knowing While Knowing: Disavowal and Undoing -- References

In this article I will first investigate the response Freudian psychoanalysis received in the Netherlands from 1905, when the first Dutch analyst began to practice psychoanalysis, until the beginning of World War II. Then I will briefly describe the development of psychoanalysis after the war.In the Netherlands as elsewhere Freudian psychoanalysis was transmitted first to the medical profession, that is to say, to a segment of the Dutch social elite. From there, Freud's ideas spread to other parts of the elite, especially the intellectuals and the religious leaders, after which psychoanalysis was filtered down to the public at large in a form the elite thought appropriate to it.

Derrida, Deleuze, Psychoanalysis explores the critical relationship between psychoanalysis and the work of Derrida (Speech and Phenomena, Of Grammatology, and his later writing on autoimmunity, cruelty, war, and human rights) and Deleuze (A Thousand Plateaus, Anti-Oedipus, and more). Each essay illuminates a specific aspect of Derrida's and Deleuze's perspectives on psychoanalysis: the human-animal boundary; the child's polymorphism; the face or mouth as constitutive of ethical responsibility toward others; the connections between pain and suffering and political resistance; the role of masoch

This article meditates on the possibility of thinking about both psychoanalysis and contemporary critical analysis without the drive toward symptomatic reading. It argues that the instrumental expectation placed on the diagnosis of symptoms (of illness and of ideology alike) and the subsequent promise of transformative change have led to a series of critical impasses in liberal criticism. This essay contends that the failures of psychoanalysis (failures to produce stable meaning, to procure cure, to exorcize the past, to segregate health from illness, and so forth) may be precisely all the places that render psychoanalysis not only interesting but ethically vital to social critique and political consideration.

Explores the controversy surrounding the opening of the exhibition, Freud: Conflict and Culture, at the Library of Congress in Washington, DC, within the larger context of the current status of Sigmund Freud & psychoanalysis in US culture. Challenges raised to psychoanalysis from several fronts are examined, including (1) the feminist & lesbian/gay movements; (2) internal authoritarianism & insularity; (3) antipositivist trends; & (4) bureaucratic insistence on efficiency, effectiveness, & profitability. Psychoanalysis's focus on the "project of autonomy" is described, highlighting the theories of the late Cornelius Castoriadis. Ways in which the field might overcome its current crisis of legitimacy are suggested. K. Hyatt Stewart

THIS ARTICLE IS AN ARGUEMENT AGAINST JULIET MITCHELL'S BOOK "PSYCHOANALYSIS AND FEMINISM". THE AUTHOR ARGUES THAT MITCHELL MISUNDERSTANDS THE NATURE AND SCOPE OF FREUD'S VIEW OF FEMINIST PSYCHOLOGY, AND CONTESTS IN PARTICULAR HER CONTENTION THAT THIS VIEW IS ONLY APPLICABLE TO CAPITALIST AND PRE-CAPITALIST SOCIETIES. HE EMPHASIZES THE BIOLOGICAL BASIS OF FREUD'S ACCOUNT OF SEXUAL DEVELOPMENT.

Intro -- Title Page -- Copyright Notice -- Table of Contents -- Dedications -- Acknowledgements -- Introduction -- Section I: The Therapist as Mother -- 1. Interview with Ilene Philipson -- 2. Is Therapy a Form of Paid Mothering? -- 3. The "Mother" in Attachment Theory and Attachment Informed Psychotherapy -- 4. "There is No Longer Room for Me on your Lap" -- Section II: The Mother in Therapy -- 5. Maternally Speaking -- 6. Dark Animus -- 7. Mothers at the Margins -- 8. Melissa: Lost in a Fog -- 9. Too late -- Section III: Mothers in Art and Culture -- 10. 'They've taken her!' -- 11. Framing the Mother in Alejandro Gonzalez Inarritu's Babel -- 12. Mothers at the Margins -- 13. Artistic Expressions of Maternal Jouissance- Beyond the Phallus -- Section IV: Mothers in Theory and Practice -- 14. Psychoanalysis and Maternal Subjectivity -- 15. Mothering the Other -- 16. Maternal Ambivalence and "Ideal Mothering" -- 17. Exploring the Possibility of a Positive Maternal Subjectivity -- 18. Mapping the Mother in France and India -- Section V: Mothering, Therapy Culture and the Social -- 19. The Tyranny of Intimacy -- 20. Beyond the Paradigm War -- 21. Mum's the Word -- 22. Globalization, Psychoanalysis, and the Provision of Care -- 23. Maternal Publics -- 24. Contributors Biographies.

Gilles Deleuze is among the twentieth century's most important philosophers of difference. The style of his extended oeuvre is so extremely dense and cryptic that reading and appreciating it require an unusual degree of openness and a willingness to enter a complicated but extremely rich system of thought. The abundant debates with and references to a variety of authors of many different domains; the sophisticated conceptual framework; the creation of new concepts and the injection of existing concepts with new meanings - all this makes his oeuvre difficult to grasp.This book can be seen as a guide to reading Deleuze, but at the same time it is a direct confrontation with issues at stake, particularly the debate with and against psychoanalysis. This debate not only offers the occasion to find an entrance to Deleuze's basic thought, but also throws the reader into the middle of the dispute. The book provides a clear and perspicuous overview of subject matter of interest to psychoanalysts, Deleuzean or otherwise.

Psychoanalysis has nothing to say about firms or management as such; inversely, psychoanalytic coaching can aid managers to develop a better understanding of the role they exercise within the firm and to better position themselves in decision making and communication with other people. While it is a practice that takes place outside the classical psychoanalytic framework, psychoanalytic coaching must meet certain criteria in order to justify a psychoanalytic filiation: amongst others, the recognition of the unconscious and of the mechanisms of transference and counter‐transference. Crucially, the analyst is at the service of the subject (the manager) ‐ even if it is the firm that pays for the treatment. While there are risks involved for all parties concerned (the manager, the firm and the analyst), psychoanalytic coaching offers a way of rendering meaningful a management that encompasses the respect of oneself and of others.

An emotional and intellectual affinity between Chinese culture and psychoanalysis has surprised and attracted many of us who work and teach in the People's Republic of China (PRC) and Taiwan. A primary motive for seeking analysis and psychoanalytic training is because psychoanalysis serves as an inner resource for modern Chinese to resist the authority and moral coercion from family, repressive institutions, and the state. Despite the current focus on the narcissism of wealth, power, and fame among affluent urban Chinese, the reception of psychoanalysis is conditioned by contemporary and ancient cultural factors. For contemporary Chinese, psychoanalysis is an exciting tool of personal liberation to build a sense of an autonomous self that is not a part of traditional Chinese values and family structures.
This article will focus on the traditional imperatives, suggesting that explicit trends in Chinese culture and philosophical and religious traditions contribute to explaining why there is currently an enthusiastic responsiveness to psychoanalysis in China (Scharff & Varvin, 2014). To those who have worked and taught in China there appears to be a cultural aptitude for the psychodynamic modes of thought, its dialectics, the coexistence of contradictions, the suspension and collapse of linear time categories that allows Chinese students and candidates to "take to" and under-stand analytic thought and practice. I believe the Chinese will, in the tradition of their rich and ancient intellectual heritage, develop a form of "Chinese psychoanalysis" which will synthesise the Western psychoanalytic "schools" and teachings with uniquely Chinese tempers, flavours, registers, and characteristics (Gerlach et al., 2013).

Psychoanalysis has had a profound impact on popular morals, for Freud's discoveries have made us aware that unconscious motivations may subvert moral conduct and that moral judgments may be rationalizations of self-interest or expressions of hostility. Freud has, in fact, been called a founder of the "hermeneutics of suspicion" that pervades modern attitudes toward morality. In this book, however, a psychoanalyst who is also a professor of ethics asserts that we do not accurately understand Freud on the various psychological issues relevant to morality and the ethical implications that can be drawn from his views. Ernest Wallwork offers a bold reinterpretation of Freudian theory, showing the ways in which it points toward the possibility of genuine moral behavior. Wallwork provides close textual analyses of Freud's works from a new philosophical perspective, considering such central Freudian doctrines as psychic determinism, the pleasure principle, narcissism, object-love, and defense mechanisms. He demonstrates that, contrary to widespread belief, Freud's views on determinism allow for moral responsibility, his understanding of the pleasure principle and narcissism allows for acting out of concern of others, and his critique of the cultural superego is grounded in an ethic informed by ego rationality. Focusing throughout on Freud's seminal understanding of the self-in-conflict, Wallwork finds and ethical theory suggested by Freud's work that is naturalistic and grounded in a concept of human flourishing and regard for others and concerned with the common good, special relations, and individual rights