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Vor dem Hintergrund der Biographie von Karen Horney beschreibt die Autorin deren Entwicklung einer Persönlichkeitstheorie und weiblichen Psychologie. Horneys Persönlichkeitstheorie steht im Zusammenhang mit ihren Lebenserfahrungen. Sie ist geprägt von der Revision Freud'scher Theorie, der Einbeziehung kultureller und sozialer Einflüsse, humanistisch ganzheitlichen Aspekten, der Betonung der Selbstverwirklichung und feministischen Aspekten. Mit der Entwicklung der weiblichen Psychologie wehrt sie sich gegen den Androzentrismus der Psychoanalyse, um Verständnis für spezifisch weibliche Eigenschaften zu schaffen und nicht nur eine Analogie zur Psychologie des Mannes. (HD)

The work of the Orthodox Jewish psychoanalyst, Moshe Halevi Spero, is examined as representing a non-reductionistic dialogue between religion and psychoanalysis in one analyst's work. The development of Spero's thinking is traced as he has grappled with the possibility of conflict between Jewish theology and psychoanalytic theory and with issues involving transference and countertransference in the work of a religious therapist with religious patients. These issues led to the formulation of a reconciliation between Jewish law, halakha, and psychoanalysis in what Spero termed the "halakhic metapsychology." Eventually his assertion that the reality of God must be acknowledged in clinical psychoanalytic work with religious patients has led to a critique of Lacanian thinking and the formation of a psychoanalytic epistemology in which divinity, in whose image humanity is created, becomes the "ground" for representation and interpersonal communication.

O que fazem psicanalistas nas escolas? Esse artigo, debate uma intervenção psicanalítica clínicopolítica na escola, que interpela adolescentes e equipe de ensino a constituir e partilhar seus saberes. Distinguimos três tempos na intervenção em que pudemos constatar o sofrimento dos adolescentes quando as funções da escola estão atravessadas pelo recorte da raça e da classe, atravessamento que se concretiza na correlação entre desenvolvimento, pobreza, raça e perigo social. Quando os saberes puderam circular em diálogo pode-se localizar os conflitos e o mal-estar da escola diante da adolescência e das complexidades da situação histórico-social brasileira, de modo a tornar a construção dos conflitos como motor de trabalho e não como fracasso das equipes. ; What do psychoanalysts do in schools? This article discusses a clinical-political psychoanalytic intervention at school that interpellates teenagers and the teaching staff into constituting and sharing their knowledge. During the intervention, three moments are distinguished at which we could assert the suffering of adolescents when the school's functions are cross-cut by race and class, a crossing mimicked in the correlation among development, poverty, race, and social danger. When knowledge could be shared through dialogue, the school's conflicts and discomfort vis-à-vis adolescence and the complexities of the Brazilian historical-social situation could be located, thereby highlighting the establishment of conflicts as engines of work rather than as failure of the teaching staff.

The article examines the judgements of representatives of psychoanalysis of the early 20th century on the life and work of Fyodor Dostoevsky and, in particular, his novel "Crime and Punishment". The works of such famous psychoanalysts and followers of psychoanalysis as Alfred Adler. Jolan Neufeld, Sigmund Freud and Erich Seligmann Fromm are analysed. In the article "Dostoevsky" Adler, noting the contradictory nature of the characters, points to the general direction of movement for them towards finding inner peace, which, in turn, reveals a similarity with the nature of the writer himself. The researcher's particular attention is drawn to the theme of the boundaries of what is permitted and what is not permitted in Dostoevsky's work. Neufeld in his work "Dostoevsky" indicates that the basis of artistic depiction in the work of Dostoevsky is the emotional experience of the writer himself, whose personality makeup the psychoanalyst assesses as hysterical, which, in turn, turns out to be characteristic of his heroes. The researcher also notes the writer's increased attention to the category of the unconscious and highlights a number of features characteristic of Dostoevsky's poetics. In the well-known work of Freud "Dostoevsky and Parricide", the influence of "unconscious impulses" in the work of the Russian classic on the structure and peculiarities of plot lines in his works is indicated. The founder of neopsychoanalysis, Fromm, also draws attention to the category of the unconscious, but he is more inclined to interpret the behaviour of the heroes taking into account social and worldview factors. On the whole, the considered studies of psychoanalysts laid the foundations for a close study of the features of psychologism in Dostoevsky's work.

The history of psychoanalysis in Brazil during the civilian-military dictatorship (1964-1985) has come under increasing scrutiny in recent years as an instance of institutional complicity with authoritarian rule. The case of Amilcar Lobo in Rio de Janeiro is now well known. However, there is less documentation of events in São Paulo, leading to a misrepresentation of the Brazilian Psychoanalytical Society of São Paulo as having passed relatively unscathed through the dictatorial period. This paper confronts this misrepresentation by documenting the case of a psychoanalyst from São Paulo who was involved with the torture regime. A detailed account is presented of claims made to the authors about the actions of this psychoanalyst in relation to a political prisoner of the period, and some parallels are made with material in two published works by him. It is suggested that this particular psychoanalyst's behaviour reflects attitudes prevalent in the Brazilian Psychoanalytical Society of São Paulo at the time, including its support for the view that political resistance was a sign of psychological 'immaturity' or pathology.

The first translations of Sigmund Freud's texts into Russian appeared in the early 1900s, and by the 1920s all important works were available; in Soviet Russia they stimulated wide discussion of various medical, pedagogical, and social problems as well as of developments in creative art. Alexei Kurbanovsky argues that "Freudianism" would have seemed very tempting to those early Soviet theorists who believed that they must appropriate the relevant discoveries of western psychology and adopt them for their own revolutionary ends: creating the "new communist man." The application of Freudian techniques to the analysis of some classical Russian writers as well as painters is documented in writings from the 1920s by Ivan Ermakov; the artistic tendencies of the Russian avant-garde were quite often viewed as reflecting the latest achievements of science and technology. So aspiring Soviet critics might well have attempted psychoanalytical "readings" of innovatory artifacts. Vladimir Tatlin stands as one of their possible model cases. Kurbanovsky argues that Tatlin's famous spiral tower could be psychoanalytically interpreted in reference to the Oedipal "refutation of father-figures." Such an interpretation seems in tune with the general cultural climate where other phenomena (such as the October revolution) were seen as having a "hidden, Freudian aspect." Examining the psychoanalytical underpinnings of the theory of Soviet avant-garde allows us to more fully appreciate its historical and cultural significance.

In his writings, Freud used the term atheism only once. However, he became one of the most illustrious despisers of religion and this has fuelled the common opinion that psychoaknalysis has an atheistic character. Psychoanalysts of all persuasions have gladly described themselves as atheists. They have approached the problem of atheism and have appropriated the philosophic, political and theological references concerning this question. Has this appropriation ended in the formation of a restricted and psychoanalytical notion of atheism? To answer this question, we identified the uses of the term atheism in the psychoanalytic literature. We looked at how psychoanalysts have contributed to knowledge about atheism.Our precise reading of the publications has allowed us to highlight the absence of a properly psychoanalytic sense of atheism. However, we were able to extract at least two main senses. The first one concerns atheistic thought. Psychoanalysts have frequently pointed out its incoherence and analyzed it as resulting from psychic conflicts. The second meaning refers to the atheist perspective of psychoanalysis, that is to say the inaugural separation between psychoanalysis and theism. ; Dans ses écrits, Freud a employé une seule fois le terme athéisme. Pour autant, il est devenu un des plus illustres contempteurs de la religion et l'opinion commune a facilement retenu le caractère athée de la psychanalyse. Des psychanalystes de toutes obédiences se sont eux-mêmes volontiers qualifiés d'athées. Ils ont évoqué le problème de l'athéisme et se sont appropriés les références philosophiques, politiques et théologiques portant sur cette question. Cette appropriation a-t-elle aboutit à la formation d'une notion restreinte et psychanalytique d'athéisme ? Pour répondre à cette question, nous avons recensé les usages du terme athéisme dans les écrits psychanalytiques. Nous nous sommes penchée sur la manière dont les psychanalystes ont constitué des savoirs à propos de l'athéisme.Notre lecture précise des publications ...

In his writings, Freud used the term atheism only once. However, he became one of the most illustrious despisers of religion and this has fuelled the common opinion that psychoaknalysis has an atheistic character. Psychoanalysts of all persuasions have gladly described themselves as atheists. They have approached the problem of atheism and have appropriated the philosophic, political and theological references concerning this question. Has this appropriation ended in the formation of a restricted and psychoanalytical notion of atheism? To answer this question, we identified the uses of the term atheism in the psychoanalytic literature. We looked at how psychoanalysts have contributed to knowledge about atheism.Our precise reading of the publications has allowed us to highlight the absence of a properly psychoanalytic sense of atheism. However, we were able to extract at least two main senses. The first one concerns atheistic thought. Psychoanalysts have frequently pointed out its incoherence and analyzed it as resulting from psychic conflicts. The second meaning refers to the atheist perspective of psychoanalysis, that is to say the inaugural separation between psychoanalysis and theism. ; Dans ses écrits, Freud a employé une seule fois le terme athéisme. Pour autant, il est devenu un des plus illustres contempteurs de la religion et l'opinion commune a facilement retenu le caractère athée de la psychanalyse. Des psychanalystes de toutes obédiences se sont eux-mêmes volontiers qualifiés d'athées. Ils ont évoqué le problème de l'athéisme et se sont appropriés les références philosophiques, politiques et théologiques portant sur cette question. Cette appropriation a-t-elle aboutit à la formation d'une notion restreinte et psychanalytique d'athéisme ? Pour répondre à cette question, nous avons recensé les usages du terme athéisme dans les écrits psychanalytiques. Nous nous sommes penchée sur la manière dont les psychanalystes ont constitué des savoirs à propos de l'athéisme.Notre lecture précise des publications nous a permis de mettre en évidence l'absence d'une acception proprement psychanalytique de l'athéisme. Toutefois, nous avons pu extraire au moins deux acceptions principales. La première concerne la pensée athée. Les psychanalystes ont couramment pointé ses incohérences et l'ont analysé comme résultant de conflits psychiques. La seconde acception se réfère à la perspective athée de la psychanalyse, c'est-à-dire à la séparation inaugurale entre la psychanalyse et le théisme.

This article examines the career of pioneer British psychoanalyst David Eder (1865–1936). Credited by Freud as the first practising psychoanalyst in England, active in early British socialism and then a significant figure in Zionism in post-war Palestine, and in between an adventurer in South America, a pioneer in the field of school medicine, and a writer on shell-shock, Eder is a strangely neglected figure in existing historiography. The connections between his interest in medicine, psychoanalysis, socialism and Zionism are also explored. In doing so, this article contributes to our developing understanding of the psychoanalytic culture of early twentieth-century Britain, pointing to its shifting relationship to broader ideology and the practical social and political challenges of the period. The article also reflects on the challenges for both Eder's contemporaries and his biographers in making sense of such a life.

The author discusses Wang Xiubing's "Some issues I have encountered in my path to becoming a psychoanalyst". He applauds her achievement and that of her colleagues in coming into their own as analysts and analytic therapists, and discusses elements of controversy she discussed: distance analysis and differences in culture. He points out that analysis takes place neither in the office nor online, but between two persons and two minds, and most importantly in the mind of the analysand. He concludes that Chinese psychoanalysis is likely to have unique features, just as analysis has in each different locality in the past.