Podcasts about karnac books

Unlocked Patreon episode. Support Ordinary Unhappiness on Patreon to get access to all the exclusive episodes. patreon.com/OrdinaryUnhappinessIn the first installment of our two-part Thanksgiving Special, we discuss the so-called “Holiday Syndrome” in general and with an eye towards the upcoming US holiday season in particular. We explore how holidays catalyze some of our most elemental anxieties and fantasies as embodied in the institution known as the family. We walk through Sandor Ferenczi's “Sunday Neurosis,” the social injunction to indulge in “recreation,” and how that demand psychically re-creates the scene of the family in all its traumas, disappointments, and contingencies. Big helpings of regression, bottomless oral need, and displaced Oedipal antagonism are served – plus a reading of the traditional Thanksgiving meal itself, which not coincidentally features a lot of food that resembles what we feed babies. Subscribe now for immediate access to Part II - on Freudian anthropology, the history behind Thanksgiving, and the libidinal structures of settler colonialism. Subscription also will give you access to our ever-growing backlog of Patreon-only content, including series like The Standard Edition (we're reading Freud's complete works thing together!) Wild Analysis (psychoanalysis goes to the movies), Gerontophallocracy 2024 (on the recent election and beyond), and much, much more!Articles referenced include:Cattell, J P.  The Holiday Syndrome. The Psychoanalytic Review (1913-1957); New York Vol. 42, (Jan 1, 1955): 39, available here.Ferenczi, Sandor. Sunday Neuroses (1919) in Further Contributions to the Theory and Technique of Psycho-Analysis. London, Karnac Books 1927.Sarah Mullooly Sattin. The Psychodynamics of the “Holiday Syndrome”: The Meaning and Therapeutic Use of Holidays in Group Therapy with Schizophrenic Patients. Perspectives in Psychiatric Care. Volume 13, Issue 4 (October 1975), Pages 156-162, available here.Rosenbaum, J. B. (1962) Holiday, Symptom and Dream. Psychoanalytic Review 49, 87-98, available here.Melanie Wallendorf, Eric J. Arnould, “We Gather Together”: Consumption Rituals of Thanksgiving Day, Journal of Consumer Research, Volume 18, Issue 1, June 1991, Pages 13–31, available here. Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! (646) 450-0847  A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media:  Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

The Crisis in Psychotherapy: Reclaiming Its Soul in the Age of Neoliberalism" Summary: Explore the identity crisis facing psychotherapy in today's market-driven healthcare system. Learn how neoliberal capitalism and consumerism have shaped our understanding of self and mental health. Discover why mainstream therapy often reinforces individualistic self-constructions and how digital technologies risk reducing therapy to scripted interactions. Understand the need for psychotherapy to reimagine its approach, addressing social and political contexts of suffering. Join us as we examine the urgent call for a psychotherapy of liberation to combat the mental health toll of late capitalism and build a more just, caring world. Hashtags: #PsychotherapyCrisis #MentalHealthReform #NeoliberalismAndTherapy #TherapyRevolution #SocialJusticeInMentalHealth #CriticalPsychology #HolisticHealing #TherapeuticLiberation #ConsumerismAndMentalHealth #PsychotherapyFuture #CapitalismAndMentalHealth #DeepTherapy #TherapyAndSocialChange #MentalHealthActivism #PsychologicalEmancipation   Key Points: Psychotherapy is facing an identity and purpose crisis in the era of market-driven healthcare, as depth, nuance, and the therapeutic relationship are being displaced by cost containment, standardization, and mass-reproducibility. This crisis stems from a shift in notions of the self and therapy's aims, shaped by the rise of neoliberal capitalism and consumerism. The “empty self” plagued by inner lack pursues fulfillment through goods, experiences, and attainments. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatments focus narrowly on “maladaptive” thoughts and behaviors without examining broader contexts. The biomedical model's hegemony views psychological struggles as brain diseases treated pharmacologically, individualizing and medicalizing distress despite research linking it to life pains like poverty, unemployment, trauma, and isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare, risking reducing therapy to scripted interactions and gamified inputs. The neoliberal transformation of psychotherapy in the 1970s, examined by sociologist Samuel Binkley, aligned the dominant therapeutic model centered on personal growth and self-actualization with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment. To reclaim its emancipatory potential, psychotherapy must reimagine its understanding of the self and psychological distress, moving beyond an intrapsychic focus to grapple with the social, political, and existential contexts of suffering. This transformation requires fostering critical consciousness, relational vitality, collective empowerment, and aligning with movements for social justice and systemic change. The struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. A psychotherapy of liberation is urgently needed to address the mental health toll of late capitalism. The neoliberal restructuring of healthcare and academia marginalized psychotherapy's humanistic foundations, subordinating mental health services to market logic and elevating reductive, manualized approaches. Psychotherapy's capitulation to market forces reflects a broader disenchantment of politics by economics, reducing the complexities of mental distress to quantifiable, medicalized entities and eviscerating human subjectivity. While intuitive and phenomenological approaches are celebrated in other scientific fields like linguistics and physics, they are often dismissed in mainstream psychology, reflecting an aversion to knowledge that resists quantification. Psychotherapy should expand its understanding of meaningful evidence, making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data. Academic psychology's hostility towards Jungian concepts, even as neurology revalidates them under different names, reflects hypocrisy and a commitment to familiar but ineffective models. To reclaim its relevance, psychotherapy must reconnect with its philosophical and anthropological roots, reintegrating broader frameworks to develop a more holistic understanding of mental health beyond symptom management. How Market Forces are Shaping the Practice and Future of Psychotherapy The field of psychotherapy faces an identity and purpose crisis in the era of market-driven healthcare. As managed care, pharmaceutical dominance, and the biomedical model reshape mental health treatment, psychotherapy's traditional foundations – depth, nuance, the therapeutic relationship – are being displaced by the imperatives of cost containment, standardization, and mass-reproducibility. This shift reflects the ascendancy of a neoliberal cultural ideology reducing the complexity of human suffering to decontextualized symptoms to be efficiently eliminated, not a meaningful experience to be explored and transformed. In “Constructing the Self, Constructing America,” cultural historian Philip Cushman argues this psychotherapy crisis stems from a shift in notions of the self and therapy's aims. Individual identity and psychological health are shaped by cultural, economic and political forces, not universal. The rise of neoliberal capitalism and consumerism birthed the “empty self” plagued by inner lack, pursuing fulfillment through goods, experiences, and attainments – insecure, inadequate, fearing to fall behind in life's competitive race. Mainstream psychotherapy largely reinforces this alienated, individualistic self-construction. Cognitive-behavioral therapy (CBT) and manualized treatment focus narrowly on “maladaptive” thoughts and behaviors without examining social, political, existential contexts. Packaging therapy into standardized modules strips away relational essence for managed care's needs. Therapists become technicians reinforcing a decontextualized view locating problems solely in the individual, overlooking unjust social conditions shaping lives and psyches. Central is the biomedical model's hegemony, viewing psychological struggles as brain diseases treated pharmacologically – a seductive but illusory promise. Antidepressant use has massively grown despite efficacy and safety doubts, driven by pharma marketing casting everyday distress as a medical condition, not deeper malaise. The model individualizes and medicalizes distress despite research linking depression to life pains like poverty, unemployment, trauma, isolation. Digital technologies further the trend towards disembodied, technocratic mental healthcare. Online therapy platforms and apps expand access but risk reducing therapy to scripted interactions and gamified inputs, not genuine, embodied attunement and meaning-making. In his book “Getting Loose: Lifestyle Consumption in the 1970s,” sociologist Samuel Binkley examines how the social transformations of the 1970s, driven by the rise of neoliberalism and consumer culture, profoundly reshaped notions of selfhood and the goals of therapeutic practice. Binkley argues that the dominant therapeutic model that emerged during this period – one centered on the pursuit of personal growth, self-actualization, and the “loosening” of the self from traditional constraints – unwittingly aligned itself with a neoliberal agenda that cast individuals as enterprising consumers responsible for their own fulfillment and well-being. While ostensibly liberatory, this “getting loose” ethos, Binkley contends, ultimately reinforced the atomization and alienation of the self under late capitalism. By locating the source of and solution to psychological distress solely within the individual psyche, it obscured the broader social, economic, and political forces shaping mental health. In doing so, it inadvertently contributed to the very conditions of “getting loose” – the pervasive sense of being unmoored, fragmented, and adrift – that it sought to alleviate. Binkley's analysis offers a powerful lens for understanding the current crisis of psychotherapy. It suggests that the field's increasing embrace of decontextualized, technocratic approaches to treatment is not merely a capitulation to market pressures, but a logical extension of a therapeutic paradigm that has long been complicit with the individualizing logic of neoliberalism. If psychotherapy is to reclaim its emancipatory potential, it must fundamentally reimagine its understanding of the self and the nature of psychological distress. This reimagining requires a move beyond the intrapsychic focus of traditional therapy to one that grapples with the social, political, and existential contexts of suffering. It means working to foster critical consciousness, relational vitality, and collective empowerment – helping individuals to deconstruct the oppressive narratives and power structures that constrain their lives, and to tap into alternative sources of identity, belonging, and purpose. Such a transformation is not just a matter of therapeutic technique, but of political and ethical commitment. It demands that therapists reimagine their work not merely as a means of alleviating individual symptoms, but as a form of social and political action aimed at nurturing personal and collective liberation. This means cultivating spaces of collective healing and visioning, and aligning ourselves with the movements for social justice and systemic change. At stake is nothing less than the survival of psychotherapy as a healing art. If current trends persist, our field will devolve into a caricature of itself, a hollow simulacrum of the ‘branded, efficient, quality-controlled' treatment packages hocked by managed care. Therapists will be relegated to the role of glorified skills coaches and symptom-suppression specialists, while the deep psychic wounds and social pathologies underlying the epidemic of mental distress will metastasize unchecked. The choice before us is stark: Do we collude with a system that offers only the veneer of care while perpetuating the conditions of collective madness? Or do we commit ourselves anew to the still-revolutionary praxis of tending psyche, dialoguing with the unconscious, and ‘giving a soul to psychiatry' (Hillman, 1992)? Ultimately, the struggle to reimagine therapy is inseparable from the struggle to build a more just, caring, and sustainable world. As the mental health toll of late capitalism continues to mount, the need for a psychotherapy of liberation has never been more urgent. By rising to this challenge, we open up new possibilities for resilience, regeneration, and revolutionary love – and begin to create the world we long for, even as we heal the world we have. The Neoliberal Transformation of Psychotherapy The shift in psychotherapy's identity and purpose can be traced to the broader socioeconomic transformations of the late 20th century, particularly the rise of neoliberalism under the Reagan and Thatcher administrations. Neoliberal ideology, with its emphasis on privatization, deregulation, and the supremacy of market forces, profoundly reshaped the landscapes of healthcare and academia in which psychotherapy is embedded. As healthcare became increasingly privatized and profit-driven, the provision of mental health services was subordinated to the logic of the market. The ascendancy of managed care organizations and private insurance companies created powerful new stakeholders who saw psychotherapy not as a healing art, but as a commodity to be standardized, packaged, and sold. Under this market-driven system, the value of therapy was reduced to its cost-effectiveness and its capacity to produce swift, measurable outcomes. Depth, nuance, and the exploration of meaning – the traditional heart of the therapeutic enterprise – were casualties of this shift. Concurrent with these changes in healthcare, the neoliberal restructuring of academia further marginalized psychotherapy's humanistic foundations. As universities increasingly embraced a corporate model, they became beholden to the same market imperatives of efficiency, standardization, and quantification. In this milieu, the kind of research and training that could sustain a rich, multi-faceted understanding of the therapeutic process was devalued in favor of reductive, manualized approaches more amenable to the demands of the market. This academic climate elevated a narrow caste of specialists – often far removed from clinical practice – who were empowered to define the parameters of legitimate knowledge and practice in the field. Beholden to the interests of managed care, the pharmaceutical industry, and the biomedical establishment, these “experts” played a key role in cementing the hegemony of the medical model and sidelining alternative therapeutic paradigms. Psychotherapy training increasingly reflected these distorted priorities, producing generations of therapists versed in the language of symptom management and behavioral intervention, but often lacking a deeper understanding of the human condition. As researcher William Davies has argued, this neoliberal transformation of psychotherapy reflects a broader “disenchantment of politics by economics.” By reducing the complexities of mental distress to quantifiable, medicalized entities, the field has become complicit in the evisceration of human subjectivity under late capitalism. In place of a situated, meaning-making self, we are left with the hollow figure of “homo economicus” – a rational, self-interested actor shorn of deeper psychological and spiritual moorings. Tragically, the public discourse around mental health has largely been corralled into this narrow, market-friendly mold. Discussions of “chemical imbalances,” “evidence-based treatments,” and “quick fixes” abound, while more searching explorations of the psychospiritual malaise of our times are relegated to the margins. The result is a flattened, impoverished understanding of both the nature of psychological distress and the possibilities of therapeutic transformation. Psychotherapy's capitulation to market forces is thus not merely an abdication of its healing potential, but a betrayal of its emancipatory promise. By uncritically aligning itself with the dominant ideology of our age, the field has become an instrument of social control rather than a catalyst for individual and collective liberation. If therapy is to reclaim its soul, it must begin by confronting this history and imagining alternative futures beyond the neoliberal horizon. Intuition in Other Scientific Fields Noam Chomsky's groundbreaking work in linguistics and cognitive science has long been accepted as scientific canon, despite its heavy reliance on intuition and introspective phenomenology. His theories of deep grammatical structures and an innate language acquisition device in the human mind emerged not from controlled experiments or quantitative data analysis, but from a deep, intuitive engagement with the patterns of human language and thought. Yet while Chomsky's ideas are celebrated for their revolutionary implications, similar approaches in the field of psychotherapy are often met with skepticism or outright dismissal. The work of Carl Jung, for instance, which posits the existence of a collective unconscious and universal archetypes shaping human experience, is often relegated to the realm of pseudoscience or mysticism by the mainstream psychological establishment. This double standard reflects a deep-seated insecurity within academic and medical psychology about engaging with phenomena that resist easy quantification or empirical verification. There is a pervasive fear of straying too far from the narrow confines of what can be measured, controlled, and reduced to standardized formulas. Ironically, this insecurity persists even as cutting-edge research in fields like neuroscience and cognitive psychology increasingly validates many of Jung's once-marginalized ideas. Concepts like “implicit memory,” “event-related potentials,” and “predictive processing” bear striking resemblances to Jungian notions of the unconscious mind, while advanced brain imaging techniques confirm the neurological basis of personality frameworks like the Myers-Briggs Type Indicator (MBTI). Yet rather than acknowledging the pioneering nature of Jung's insights, the psychological establishment often repackages these ideas in more palatable, “scientific” terminology. This aversion to intuition and subjective experience is hardly unique to psychotherapy. Across the sciences, there is a widespread mistrust of knowledge that cannot be reduced to quantifiable data points and mathematical models. However, some of the most transformative scientific advances have emerged from precisely this kind of intuitive, imaginative thinking. Albert Einstein's theory of relativity, for instance, emerged not from empirical data, but from a thought experiment – an act of pure imagination. The physicist David Bohm's innovative theories about the implicate order of the universe were rooted in a profoundly intuitive understanding of reality. And the mathematician Srinivasa Ramanujan attributed his brilliant insights to visions from a Hindu goddess – a claim that might be dismissed as delusional in a clinical context, but is celebrated as an expression of his unique genius. Psychotherapy should not abandon empirical rigor or the scientific method, but rather expand its understanding of what constitutes meaningful evidence. By making room for intuitive insights, subjective experiences, and phenomenological explorations alongside quantitative data and experimental findings, the field can develop a richer, more multidimensional understanding of the human mind and the process of psychological transformation. This expansive, integrative approach is necessary for psychotherapy to rise to the challenges of our time – the crisis of meaning and authenticity in an increasingly fragmented world, the epidemic of mental illness and addiction, and the collective traumas of social oppression and ecological devastation. Only by honoring the full spectrum of human knowledge and experience can we hope to catalyze the kind of deep, lasting change that our world so desperately needs. It is a particular vexation of mine that academic psychology is so hostile to the vague but perennial ideas about the unconscious that Jung and others posited. Now neurology is re-validating Jungian concepts under different names like “implicit memory”, “event-related potentials”, and “secondary and tertiary consciousness”, while qEEG brain maps are validating the underlying assumptions of the Jungian-derived MBTI. Yet the academy still cannot admit they were wrong and Jung was right, even as they publish papers in “premiere” academic journals like The Lancet that denounce Jung as pseudoscience while repurposing his ideas. This is another example of hypocrisy. Academia seems to believe its publications have innate efficacy and ethics as long as the proper rituals of psychological research are enacted. If you cite your sources, review recent literature in your echo chamber, disclose financial interests, and profess ignorance of your profession's history and the unethical systems funding your existence, then you are doing research correctly. But the systems paying for your work and existence are not mere “financial interests” – that's just business! This is considered perfectly rational, as long as one doesn't think too deeply about it. Claiming “I don't get into that stuff” or “I do academic/medical psychology” has become a way to defend oneself from not having a basic understanding of how humans and cultures are traumatized or motivated, even while running universities and hospitals. The attitude seems to be: “Let's just keep handing out CBT and drugs for another 50 years, ‘rationally' and ‘evidence-based' of course, and see how much worse things get in mental health.” No wonder outcomes and the replication crisis worsen every year, even as healthcare is ostensibly guided by rational, empirical forces. Academia has created a model of reality called science, applied so single-mindedly that they no longer care if the outcomes mirror those of the real world science was meant to serve! Academic and medical psychology have created a copy of the world they interact with, pretending it reflects reality while it fundamentally cannot, due to the material incentives driving it. We've created a scientific model meant to reflect reality, but mistake it for reality itself. We reach in vain to move objects in the mirror instead of putting the mirror away and engaging with what's actually there. How do we not see that hyper-rationalism is just another form of religion, even as we tried to replace religion with it? This conception of psychology is not only an imaginary model, but actively at war with the real, cutting us off from truly logical, evidence-based pathways we could pursue. It wars with objective reality because both demand our total allegiance. We must choose entirely between the object and its reflection, god and idol. We must decide if we want the uncertainty of real science or the imaginary sandbox we pretend is science. Adherence to this simulacrum in search of effective trauma and mental illness treatments has itself become a cultural trauma response – an addiction to the familiar and broken over the effective and frightening. This is no different than a cult or conspiracy theory. A major pillar of our civilization would rather perpetuate what is familiar and broken than dare to change. Such methodological fundamentalism is indistinguishable from religious devotion. We have a group so committed to their notion of the rational that they've decided reason and empiricism should no longer be beholden to reality. How is our approach to clinical psychology research any different than a belief in magic? The deflections of those controlling mainstream psychology should sound familiar – they are the same ego defenses we'd identify in a traumatized therapy patient. Academic psychology's reasoning is starting to resemble what it would diagnose as a personality disorder: “It's not me doing it wrong, even though I'm not getting the results I want! It's the world that's wrong by not enabling my preferred approach. Effective practitioners must be cheating or deluded. Those who do it like me are right, though none of us get good results. We'd better keep doing it our way, but harder.” As noted in my Healing the Modern Soul series, I believe that since part of psychology's role is to functionally define the “self”, clinical psychology is inherently political. Material forces will always seek to define and control what psychology can be. Most healthy definitions of self threaten baseless tradition, hierarchy, fascism, capital hoarding, and the co-opting of culture to manipulate consumption. Our culture is sick, and thus resistant to a psychology that would challenge its unhealthy games with a coherent sense of self. Like any patient, our culture wants to deflect and fears the first step of healing: admitting you have a problem. That sickness strokes the right egos and lines the right pockets, a societal-scale version of Berne's interpersonal games. Our current psychological paradigm requires a hierarchy with one group playing sick, emotional child to the other's hyper-rational, all-knowing parent. The relationship is inherently transactional, and we need to make it more authentic and collaborative. I have argued before  that one of the key challenges facing psychotherapy today is the fragmentation and complexity of modern identity. In a globalized, digitally-connected world, we are constantly navigating a myriad of roles, relationships, and cultural contexts, each with its own set of expectations and demands. Even though most people would agree that our system is bad the fragmentary nature of the postmodern has left us looking through a kaleidoscope. We are unable to agree on hero, villain, cause, solution, framework or label. This fragmentation leads to a sense of disconnection and confusion, a feeling that we are not living an authentic or integrated life. The task of psychotherapy, in this context, is to help individuals develop a more coherent and resilient sense of self, one that can withstand the centrifugal forces of modern existence. Psychotherapy can become a new mirror to cancel out the confusing reflections of the kaleidoscope. We need a new better functioning understanding of self in psychology for society to see the self and for the self to see clearly our society. The Fragmentation of Psychotherapy: Reconnecting with Philosophy and Anthropology To reclaim its soul and relevance, psychotherapy must reconnect with its philosophical and anthropological roots. These disciplines offer essential perspectives on the nature of human existence, the formation of meaning and identity, and the cultural contexts that shape our psychological realities. By reintegrating these broader frameworks, we can develop a more holistic and nuanced understanding of mental health that goes beyond the narrow confines of symptom management. Many of the most influential figures in the history of psychotherapy have argued for this more integrative approach. Irvin Yalom, for instance, has long championed an existential orientation to therapy that grapples with the fundamental questions of human existence – death, freedom, isolation, and meaninglessness. Erik Erikson's psychosocial theory of development explicitly situated psychological growth within a broader cultural and historical context. Peter Levine's work on trauma healing draws heavily from anthropological insights into the body's innate capacity for self-regulation and resilience. Carl Jung, perhaps more than any other figure, insisted on the inseparability of psychology from broader humanistic inquiry. His concepts of the collective unconscious and archetypes were rooted in a deep engagement with mythology, anthropology, and comparative religion. Jung understood that individual psychological struggles often reflect larger cultural and spiritual crises, and that healing must address both personal and collective dimensions of experience. Despite the profound insights offered by these thinkers, mainstream psychotherapy has largely ignored their calls for a more integrative approach. The field's increasing alignment with the medical model and its pursuit of “evidence-based” treatments has led to a narrow focus on standardized interventions that can be easily quantified and replicated. While this approach has its merits, it often comes at the cost of deeper engagement with the philosophical and cultural dimensions of psychological experience. The relationship between psychology, philosophy, and anthropology is not merely a matter of academic interest – it is essential to the practice of effective and meaningful therapy. Philosophy provides the conceptual tools to grapple with questions of meaning, ethics, and the nature of consciousness that are often at the heart of psychological distress. Anthropology offers crucial insights into the cultural shaping of identity, the diversity of human experience, and the social contexts that give rise to mental health challenges. By reconnecting with these disciplines, psychotherapy can develop a more nuanced and culturally informed approach to healing. This might involve: Incorporating philosophical inquiry into the therapeutic process, helping clients explore questions of meaning, purpose, and values. Drawing on anthropological insights to understand how cultural norms and social structures shape psychological experience and expressions of distress. Developing more holistic models of mental health that account for the interconnectedness of mind, body, culture, and environment. Fostering dialogue between psychotherapists, philosophers, and anthropologists to enrich our understanding of human experience and suffering. Training therapists in a broader range of humanistic disciplines to cultivate a more integrative and culturally sensitive approach to healing. The reintegration of philosophy and anthropology into psychotherapy is not merely an academic exercise – it is essential for addressing the complex psychological challenges of our time. As we grapple with global crises like climate change, political polarization, and the erosion of traditional sources of meaning, we need a psychology that can engage with the big questions of human existence and the cultural forces shaping our collective psyche. By reclaiming its connections to philosophy and anthropology, psychotherapy can move beyond its current crisis and reclaim its role as a vital force for individual and collective healing. In doing so, it can offer not just symptom relief, but a deeper engagement with the fundamental questions of what it means to be human in an increasingly complex and interconnected world. References: Binkley, S. (2007). Getting loose: Lifestyle consumption in the 1970s. Duke University Press. Cipriani, A., Furukawa, T. A., Salanti, G., Chaimani, A., Atkinson, L. Z., Ogawa, Y., … & Geddes, J. R. (2018). Comparative efficacy and acceptability of 21 antidepressant drugs for the acute treatment of adults with major depressive disorder: a systematic review and network meta-analysis. The Lancet, 391(10128), 1357-1366. Cushman, P. (1995). Constructing the self, constructing America: A cultural history of psychotherapy. Boston: Addison-Wesley. Davies, W. (2014). The limits of neoliberalism: Authority, sovereignty and the logic of competition. Sage. Fisher, M. (2009). Capitalist realism: Is there no alternative?. John Hunt Publishing. Hillman, J. (1992). The thought of the heart and the soul of the world. Spring Publications. Kirsch, I. (2010). The emperor's new drugs: Exploding the antidepressant myth. Basic Books. Layton, L. (2009). Who's responsible? Our mutual implication in each other's suffering. Psychoanalytic Dialogues, 19(2), 105-120. Penny, L. (2015). Self-care isn't enough. We need community care to thrive. Open Democracy. Retrieved from https://www.opendemocracy.net/en/transformation/selfcare-isnt-enough-we-need-community-care-to-thrive/ Rose, N. (2019). Our psychiatric future: The politics of mental health. John Wiley & Sons. Samuels, A. (2014). Politics on the couch: Citizenship and the internal life. Karnac Books. Shedler, J. (2018). Where is the evidence for “evidence-based” therapy?. Psychiatric Clinics, 41(2), 319-329. Sugarman, J. (2015). Neoliberalism and psychological ethics. Journal of Theoretical and Philosophical Psychology, 35(2), 103. Watkins, M., & Shulman, H. (2008). Toward psychologies of liberation. Palgrave Macmillan. Whitaker, R. (2010). Anatomy of an epidemic: Magic bullets, psychiatric drugs, and the astonishing rise of mental illness in America. Broadway Books. Winerman, L. (2017). By the numbers: Antidepressant use on the rise. Monitor on Psychology, 48(10), 120. Suggested further reading: Bordo, S. (2004). Unbearable weight: Feminism, Western culture, and the body. University of California Press. Cacioppo, J. T., & Patrick, W. (2008). Loneliness: Human nature and the need for social connection. WW Norton & Company. Deleuze, G., & Guattari, F. (1988). A thousand plateaus: Capitalism and schizophrenia. Bloomsbury Publishing. Fanon, F. (2007). The wretched of the earth. Grove/Atlantic, Inc. Foucault, M. (1988). Madness and civilization: A history of insanity in the age of reason. Vintage. Freire, P. (1970). Pedagogy of the oppressed. Bloomsbury publishing USA. Fromm, E. (1955). The sane society. Routledge. Hari, J. (2018). Lost connections: Uncovering the real causes of depression–and the unexpected solutions. Bloomsbury Publishing USA. Herman, J. L. (2015). Trauma and recovery: The aftermath of violence–from domestic abuse to political terror. Hachette UK. hooks, b. (2014). Teaching to transgress. Routledge. Illouz, E. (2008). Saving the modern soul: Therapy, emotions, and the culture of self-help. Univ of California Press. Laing, R. D. (1960). The divided self: An existential study in sanity and madness. Penguin UK. Martín-Baró, I. (1996). Writings for a liberation psychology. Harvard University Press. McKenzie, K., & Bhui, K. (Eds.). (2020). Institutional racism in psychiatry and clinical psychology: Race matters in mental health. Springer Nature. Metzl, J. M. (2010). The protest psychosis: How schizophrenia became a black disease. Beacon Press. Orr, J. (2006). Panic diaries: A genealogy of panic disorder. Duke University Press. Scaer, R. (2014). The body bears the burden: Trauma, dissociation, and disease. Routledge. Szasz, T. S. (1997). The manufacture of madness: A comparative study of the inquisition and the mental health movement. Syracuse University Press. Taylor, C. (2012). Sources of the self: The making of the modern identity. Cambridge University Press. Teo, T. (2015). Critical psychology: A geography of intellectual engagement and resistance. American Psychologist, 70(3), 243. Tolleson, J. (2011). Saving the world one patient at a time: Psychoanalysis and social critique. Psychotherapy and Politics International, 9(2), 160-170.

En este episodio estamos (des)aprendiendo sobre nuestra identidad en las redes sociales. Específicamente: Cómo se han ido creando las mismas Cómo hemos aprendido a interactuar con ellas Qué nos dice nuestra identidad digital sobre nuestro mundo interno Episodios complementarios para seguir la conversa: E018 - ¿Qué es el pensamiento blanco o negro?⁠ E059 - ¿Para qué vivir una vida más pausada? ⁠E071 - ¿Se puede disfrutar de la soledad? ¿Quieres más contenido así? Suscríbete a ⁠⁠⁠"adentro"⁠⁠⁠, mi newsletter semanal Únete a ⁠⁠⁠"acompañar"⁠⁠⁠, mi club de journaling Artículo mencionado en el episodio: Pensándome en lo digital - newsletter "adentro" por Mariana Plata Investigaciones mencionadas en el episodio: Balick, A. (2012) TMI in the transference LOL: Psychoanalytic reflections on Google, social networking, and ‘virtual impingement'. Psychoanal Cult Soc 17, 120–136. https://doi.org/10.1057/pcs.2012.19 Stadter, M. (2013). The influence of social media and communications technology on self and relationships. In J. S. Scharff (Ed.), Psychoanalysis online: Mental health, teletherapy, and training (pp. 3–13). Karnac Books. Winnicott, D. W. (1958). The capacity to be alone. The International Journal of Psychoanalysis, 39, 416–420. Arte del podcast: ⁠⁠⁠Carola Gelabert⁠⁠⁠ Canción: Golden Days por ⁠⁠⁠Chris Brain

Today I spoke with Dr. Dhwani Shah about his new book The Analyst's Torment: Unbearable Mental States in Countertransference (Karnac Books, 2022). The son of a sculptor mother and an internist father Shah has always been interested in subjectivity, aesthetics, art, and “how to find objectivity in subjectivity.” He began his practice with the fantasy that “I could understand things, I would know things and then I would be able to treat my patients, heal them, heal myself.” However, when his two-year-old son became (and remains) non-verbal and got the diagnosis of autism these fantasies were “dismantled”. This changed his “attitude about this search for knowledge” and evolved into different way of being with patients and learning how to “painfully accept emotional truth.” Shah's torments are broken into 8 chapters aimed at helping us understand “what really gets in our way of us really being able to be with our patients.”  Arrogance: the manner in which we can arrogantly transform people into cartoon characters for our arrogant purposes. Racism: if you do not come across any racist or prejudiced parts of yourself or your patients, you have not been paying close enough attention.  Dread: which signals an unbearable emotional truth. Erotic Dread: of our own erotic desire to work with patients. Dissociation: as a process or a structure.  Shame: How shame lies uncomfortably close to the core of psychoanalysis. Hopelessness: undermines the inherent vitality and exploration in the analytic space.  Jealousy: In analysis we are all excluded from paradise. Shah hopes that the structure of these chapters will give us ways to talk “about the struggle of what to do with our feelings”. The interview ends with a question familiar to all clinicians: Since these unbearable mental states are unavoidable and ubiquitous in analytic practice, why would anyone do it? “Because” Shah answers, “eventually we break apart, and we're left with the beauty of the work and a shift from an epistemological way of knowing to a way of being. Christopher Russell, LP is a psychoanalyst in Chelsea, Manhattan. He is a member of the faculty and supervising analyst at The Center for Modern Psychoanalytic Studies and The New York Graduate School of Psychoanalysis. His primary theorists are Sándor Ferenczi and Hyman Spotnitz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

Today I spoke with Dr. Dhwani Shah about his new book The Analyst's Torment: Unbearable Mental States in Countertransference (Karnac Books, 2022). The son of a sculptor mother and an internist father Shah has always been interested in subjectivity, aesthetics, art, and “how to find objectivity in subjectivity.” He began his practice with the fantasy that “I could understand things, I would know things and then I would be able to treat my patients, heal them, heal myself.” However, when his two-year-old son became (and remains) non-verbal and got the diagnosis of autism these fantasies were “dismantled”. This changed his “attitude about this search for knowledge” and evolved into different way of being with patients and learning how to “painfully accept emotional truth.” Shah's torments are broken into 8 chapters aimed at helping us understand “what really gets in our way of us really being able to be with our patients.”  Arrogance: the manner in which we can arrogantly transform people into cartoon characters for our arrogant purposes. Racism: if you do not come across any racist or prejudiced parts of yourself or your patients, you have not been paying close enough attention.  Dread: which signals an unbearable emotional truth. Erotic Dread: of our own erotic desire to work with patients. Dissociation: as a process or a structure.  Shame: How shame lies uncomfortably close to the core of psychoanalysis. Hopelessness: undermines the inherent vitality and exploration in the analytic space.  Jealousy: In analysis we are all excluded from paradise. Shah hopes that the structure of these chapters will give us ways to talk “about the struggle of what to do with our feelings”. The interview ends with a question familiar to all clinicians: Since these unbearable mental states are unavoidable and ubiquitous in analytic practice, why would anyone do it? “Because” Shah answers, “eventually we break apart, and we're left with the beauty of the work and a shift from an epistemological way of knowing to a way of being. Christopher Russell, LP is a psychoanalyst in Chelsea, Manhattan. He is a member of the faculty and supervising analyst at The Center for Modern Psychoanalytic Studies and The New York Graduate School of Psychoanalysis. His primary theorists are Sándor Ferenczi and Hyman Spotnitz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I spoke with Dr. Dhwani Shah about his new book The Analyst's Torment: Unbearable Mental States in Countertransference (Karnac Books, 2022). The son of a sculptor mother and an internist father Shah has always been interested in subjectivity, aesthetics, art, and “how to find objectivity in subjectivity.” He began his practice with the fantasy that “I could understand things, I would know things and then I would be able to treat my patients, heal them, heal myself.” However, when his two-year-old son became (and remains) non-verbal and got the diagnosis of autism these fantasies were “dismantled”. This changed his “attitude about this search for knowledge” and evolved into different way of being with patients and learning how to “painfully accept emotional truth.” Shah's torments are broken into 8 chapters aimed at helping us understand “what really gets in our way of us really being able to be with our patients.”  Arrogance: the manner in which we can arrogantly transform people into cartoon characters for our arrogant purposes. Racism: if you do not come across any racist or prejudiced parts of yourself or your patients, you have not been paying close enough attention.  Dread: which signals an unbearable emotional truth. Erotic Dread: of our own erotic desire to work with patients. Dissociation: as a process or a structure.  Shame: How shame lies uncomfortably close to the core of psychoanalysis. Hopelessness: undermines the inherent vitality and exploration in the analytic space.  Jealousy: In analysis we are all excluded from paradise. Shah hopes that the structure of these chapters will give us ways to talk “about the struggle of what to do with our feelings”. The interview ends with a question familiar to all clinicians: Since these unbearable mental states are unavoidable and ubiquitous in analytic practice, why would anyone do it? “Because” Shah answers, “eventually we break apart, and we're left with the beauty of the work and a shift from an epistemological way of knowing to a way of being. Christopher Russell, LP is a psychoanalyst in Chelsea, Manhattan. He is a member of the faculty and supervising analyst at The Center for Modern Psychoanalytic Studies and The New York Graduate School of Psychoanalysis. His primary theorists are Sándor Ferenczi and Hyman Spotnitz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

Subscribe to get access to the full episode, the episode reading list, and all premium episodes! www.patreon.com/OrdinaryUnhappinessIn the first installment of our two-part Thanksgiving Special, we discuss the so-called “Holiday Syndrome” in general and with an eye towards the upcoming US holiday season in particular. We explore how holidays catalyze some of our most elemental anxieties and fantasies as embodied in the institution known as the family. We walk through Sandor Ferenczi's “Sunday Neurosis,” the social injunction to indulge in “recreation,” and how that demand psychically re-creates the scene of the family in all its traumas, disappointments, and contingencies. Big helpings of regression, bottomless oral need, and displaced Oedipal antagonism are served – plus a reading of the traditional Thanksgiving meal itself, which not coincidentally features a lot of food that resembles what we feed babies.The second part of our Thanksgiving Special – on Freudian anthropology, the history behind (and of) Thanksgiving, and the libidinal structures of settler colonialism – drops Wednesday, Nov 22, just in time for your holiday travel.Articles referenced include:Cattell, J P.  The Holiday Syndrome. The Psychoanalytic Review (1913-1957); New York Vol. 42, (Jan 1, 1955): 39, available here.Ferenczi, Sandor. Sunday Neuroses (1919) in Further Contributions to the Theory and Technique of Psycho-Analysis. London, Karnac Books 1927.Sarah Mullooly Sattin. The Psychodynamics of the “Holiday Syndrome”: The Meaning and Therapeutic Use of Holidays in Group Therapy with Schizophrenic Patients. Perspectives in Psychiatric Care. Volume 13, Issue 4 (October 1975), Pages 156-162, available here.Rosenbaum, J. B. (1962) Holiday, Symptom and Dream. Psychoanalytic Review 49, 87-98, available here.Melanie Wallendorf, Eric J. Arnould, “We Gather Together”: Consumption Rituals of Thanksgiving Day, Journal of Consumer Research, Volume 18, Issue 1, June 1991, Pages 13–31, available here.Have you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! 484 775-0107 A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media: Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

Zachary went missing on Feb 6, 1996 while walking to school. Although investigators believe that in all likely-hood Zach fell victim to convicted child sexual predator David Brown aka Nathaniel Bar-Johnah, his body has never been recovered and his mother has reasons of her own to believe he may still be alive.  Join Patreon here to binge bonus content! Crime Curious is creating a kick-ass exclusive listener experience | Patreon https://www.buymeacoffee.com/crimecurious  Music By: Michael Drzewiecki  Cover Art By: Charnell Lennox  A Parasite in the Mind: A Journey Through The Dark Boroughs Of A Pedophilic Cannibal's Mind.  Espy, John C. (2014-09-23)Karnac Books. ISBN 9781781813522. Eat the Evidence: A Journey Through The Dark Boroughs Of A Paedophilic Cannibal's Mind. Espy, John C. (2014).Karnac Books. ISBN 978-1782200338.  Nathaniel Bar-Jonah - Wikipedia "New York Times, "Charges Dropped In Child Killing," October 3, 2002". The New York Times. 3 October 2002. Archived from the original on December 3, 2007. "The Charley Project: Zachary Xerxes Ramsay". www.charleyproject.org. Archived from the original on 2016-04-02. Most Evil on Discovery ChannelDiscovery Channel Most Evil

Part Two of the David Brown case, otherwise known as Nathaniel Benjamin Levi-Bar Jonah. He was a serial criminal of the worst proportions. His primary victims were young boys, but he did commit crimes against young girls as well. The totality of his victims and crimes will never really be known. Originally from Massachusetts, David is suspected of sexually assaulting and murdering children across the country before finally being convicted in Montana. Join Patreon here to binge bonus content! Crime Curious is creating a kick-ass exclusive listener experience | Patreon https://www.buymeacoffee.com/crimecurious  Music By: Michael Drzewiecki  Cover Art By: Charnell Lennox  A Parasite in the Mind: A Journey Through The Dark Boroughs Of A Pedophilic Cannibal's Mind.  Espy, John C. (2014-09-23)Karnac Books. ISBN 9781781813522. Eat the Evidence: A Journey Through The Dark Boroughs Of A Paedophilic Cannibal's Mind. Espy, John C. (2014).Karnac Books. ISBN 978-1782200338.  Nathaniel Bar-Jonah - Wikipedia "New York Times, "Charges Dropped In Child Killing," October 3, 2002". The New York Times. 3 October 2002. Archived from the original on December 3, 2007. "The Charley Project: Zachary Xerxes Ramsay". www.charleyproject.org. Archived from the original on 2016-04-02. Most Evil on Discovery ChannelDiscovery Channel Most Evil

David Brown otherwise known as Nathaniel Benjamin Levi-Bar Jonah was a serial criminal of the worst proportions. His primary victims were young boys, but he did commit crimes against young girls as well. The totality of his victims and crimes will never really be known. Originally from Massachusetts, David is suspected of sexually assaulting and murdering children across the country before finally being convicted in Montana.  Join Patreon here to binge bonus content! Crime Curious is creating a kick-ass exclusive listener experience | Patreon https://www.buymeacoffee.com/crimecurious  Music By: Michael Drzewiecki  Cover Art By: Charnell Lennox  A Parasite in the Mind: A Journey Through The Dark Boroughs Of A Pedophilic Cannibal's Mind.  Espy, John C. (2014-09-23)Karnac Books. ISBN 9781781813522. Eat the Evidence: A Journey Through The Dark Boroughs Of A Paedophilic Cannibal's Mind. Espy, John C. (2014).Karnac Books. ISBN 978-1782200338.  Nathaniel Bar-Jonah - Wikipedia "New York Times, "Charges Dropped In Child Killing," October 3, 2002". The New York Times. 3 October 2002. Archived from the original on December 3, 2007. "The Charley Project: Zachary Xerxes Ramsay". www.charleyproject.org. Archived from the original on 2016-04-02.  Most Evil on Discovery ChannelDiscovery Channel Most Evil

Tue, 07 Mar 2023 14:45:00 +0000 https://transaktionsanalyse.online/150 b5fc8658ab3e17f56dde2aeb05a1e98b Episode 150 Anita Mountain schildert im Buch "Into TA" ihre Tätigkeit als Beraterin eines Managementteam in einer großen Organisation. Dabei stellt sie die Konzepte fürs Gedeihen (Concepts for Thriving) vor. Es geht um verschiedene aufeinander aufbauende Komponenten, welche die Entwicklung (oder eben das Gedeihen) eines Teams fördern. Im Zentrum stehen sechs Bereiche, auf welche sich diese Komponenten beziehen. Mountain beschreibt auch was geschieht, wenn die von ihr beschriebenen Bedingungen nicht erfüllt sind. Quelle: Mountain Anita (2016): Developing trust and responsibility. In: Cornell William F, de Graaf Anne, Newton Trudi, Thunnissen Moniek: Into TA: A Comprehensive Textbook on Transactional Analysis, Karnac Books, S. 357-367 150 full Episode 150 no Transaktionsanalyse Christin Nierlich und Jürg Bolliger

In this episode "Sublimation between suffering and pleasure at work", Christophe Dejours develops his theses on the psychodynamics of work, which he has particularly deepened. He examines the work clinic from the angle of sublimation, which he breaks down into «bodypropriation», relationship to the other and relationship to civilisation; sublimation operates in all work, even the most ordinary; it has a powerful effect on identity and mental health. Christophe Dejours shows how certain work organisations, by undermining the subjective springs of sublimation, can destabilise the individual and lead him to a psychological crisis or even to suicide. Finally, he shows how much, according to him, living work - that is to say work enriched by what the subject adds to the prescriptions to achieve objectives - plays an essential role in the structuring and destructuring of the social link.   Christophe Dejours is a psychiatrist, a psychoanalyst, a full member and Training Analyst of the French Psychoanalytical Association and a full member of the Institute of Psychosomatics of Paris, professor emeritus of the University of Paris Nanterre and president of the scientific council of the Jean Laplanche Foundation - Institute of France. Research on the frontiers of psychoanalysis: on the side of the biological sciences with psychosomatics and the metapsychology of the body. Worked with Pierre Marty and Michel Fain; on the side of the social sciences with the work clinic. Founded a new discipline: the psychodynamics of work taught in France and in several European countries, in Canada and in Latin America (Brazil, Argentina, Chile, Uruguay, Mexico) Research on sexual theory, in collaboration with Jean Laplanche (between 1997 and 2012), in particular on the introduction of gender in sexual theory, on dream work, on the formation of an unrepressed unconscious and a topicality of cleavage. He has written numerous articles and books, to name but a few: DEJOURS C. (2015): 'PSYCHOPATHOLOGY OF WORK: Clinical Observations', Karnac Books, London, 102 pages. DEJOURS C (2019): 'The Two Bodies: The Biological Body and the Erotic Body'. Psychoanalysis in Europe, 73: 16-27 DEJOURS C (2020): 'Psychoanalysis and the Genealogy of the Erogenous Body' Psychoanalysis.today, 12: The Body and Psychoanalysis. https://www.psychoanalysis.today/fr-FR/Home.aspx   Link to the paper https://docs.google.com/document/d/1BOOrx4U9wo-Z5IP7h4boMO5WnCHVJNtI/edit?usp=sharing&ouid=112457875385152358388&rtpof=true&sd=true   CREDITS This podcast series, published by the International Psychoanalytical Association, is part of the activities of the IPA Communication Committee and is produced by the IPA Podcast Editorial Team. Head of the Podcast Editorial Team is Gaetano Pellegrini. Editing and Post-Production: Massimiliano Guerrieri Music: Chopin_Waltzes_Op.69. Performer Olga Gurevich. https://musopen.org/music/4415-waltzes-op-69/ Cover Image: Office work, Harris Ewing photographer, 1936, United States. Courtesy Library of Congress Prints and Photographs Division Washington, D.C. 20540 USA https://www.loc.gov/resource/hec.40970/   THIS EPISODE IS AVAILABLE ALSO IN FRENCH

I episoden som heter «hjernehalvdelenes psykologi» her på SinnSyn, og i episoden som heter «Venstre og høyre hjernehalvdel» på SinnSyns Patreon-side, snakker jeg om ulike avdelinger i hjernen og hva de jobber med. Hjernen er en utrolig anordning med en vanvittig kapasitet. Den utgjør omtrent 2 % av kroppsvekten vår, men bruker over 20 % av energien. Det er fordi dette er sete for alle våre opplevelser og bevegelser. Det er også mange som mener at hjernen har skjulte kapasiteter som undergraves av måten vi lever og tenker på, og og kanskje er det slik at flere av de litt avantgarde spirituelle retningene på var tids åndelige koldtbord tilstreber å åpne for mer innsikt i hjernens skjulte kapasiteter. Hvis vi har mer spirituelle egenskaper og mystiske kapasiteter, så er det sannsynlig at disse holder hus i høyre del av hjernen. Dette er et uhyre spennende tema, og jeg har derfor valgt å lage nok en episode om forholdet mellom den høyre og den venstre delen av hjernen vår. Velkommen til en halvspirituell og nevropsykologisk episode av SinnSyn.Menneskets hjerne er delt på midten, og man har lenge tenkt de to delene arbeider med litt forskjellige ting. I så henseende er det litt merkelig at de anatomisk sett er omtrent identiske. Helt siden Brocas berømte opptegnelser fra 1861 har man vært opptatt av de to hemisfærers asymmetri. Broca hadde en pasient som het ”Tan-Tan”. Vedkommende hadde mistet taleevnen etter et slag, og det viste seg at skaden var lokalisert i venstre hjerneregion, primært i den nederste, bakerste delen av frontallappen (kjent som Brocas område). I etterkant møtte Broca flere pasienter med samme forstyrrelse og igjen var skaden lokalisert i samme område. På bakgrunn av dette mente Broca at språket var lokalisert i venstre hjernehalvdel.Siden Brocas observasjon av språkets venstrelateralisering, har det dukket opp mange store teorier om hjernehalvdelenes ulike funksjoner. I midten av det tyvende århundret hadde man en ganske utbredt teori som sa at dersom språket var venstre hemisfæres primære funksjon, så var høyre hemisfære spesialisert i spatial kognisjon, men langt i fra alle funn understøttet denne teorien.PatreonTakk for at du hører å SinnSyn. Det siste segmentet, altså den frie fabuleringen, i denne episoden var kun et kort utdrag for en lengre refleksjonsrunde omkring hjernehalvdeler og deres innvirkning på hvordan vi tenker, føler og handler. Venstre hjernehalvdel er altså logisk og analytisk, mens høyre er mer kreativ og intuitiv. Kan nevropsykologisk innsikt fungere selvutviklende? Det er et spørsmål jeg er interessert , og nettopp det jeg reflekterer videre over i episode #42 på Patreon. Episoden heter rett tog slett «Venstre og høyre hjernehalvdel» og inneholder hele foredraget du kun fikk en smakebit av her. I tillegg finner over hundre andre poster fra denne podcasten inne på Patreon. Her er det over 40 ekstra-episoder av SinnSyn, mentale øvelser, mye videomateriale og jeg leser bøkene mine, kapittel for kapittel, slik at Patreon til slutt huser lydbokversjonen av mine tre bøker. Hvis du finner verdi her på SinnSyn, vil ha mer SinnSyn hver måned, og har lyst til å støtte prosjektet, slik at jeg kan holde hjula i gang her på podcasten, er et abonnement på Patreon av stor betydning for dette prosjektet. Du kan selv velge beløp per måned, og beløpet vil altså gi deg et medlemskap på mitt såkalte mentale treningsstudio. Jeg vil også nevne at et slikt abonnement kan avsluttes når som helst med et par tastetrykk. Jeg vil også benytte anledningen til å takke alle dere som allerede er Patreon supportere. Det er lyttere som dere som sørger for at lysene er på her inne på SinnSyn uke etter uke, måned etter måned, år etter år. Det er kostnadskrevende og tidskrevende å drive denne podcasten, men jeg elsker å gjøre det, og med støtte fra Patreon-lyttere kan jeg prioritere SinnSyn hver uke! Tusen takk for det!KilderGalin, David (1974). Implications for psychiatry of left and right cerebral specialisation: A neurophysiological context for unconscious processes. Archives of General Psychiatry, 31, pp. 571-583.Solms, Mark & Turnbull, Oliver (2002). The brain and the inner world – An introduction to neuroscience of subjective experience. Karnac Books. (Anbefales!)Solms, Mark & Turnbull, Oliver. (2004). Hjernen & den indre verden – de subjektive oplevelsers nevrovidenskabelige grundlag. Kjøbenhavn: Akademisk Forlag. See acast.com/privacy for privacy and opt-out information.

I episoden som heter «hjernehalvdelenes psykologi» her på SinnSyn, og i episoden som heter «Venstre og høyre hjernehalvdel» på SinnSyns Patreon-side, snakker jeg om ulike avdelinger i hjernen og hva de jobber med. Hjernen er en utrolig anordning med en vanvittig kapasitet. Den utgjør omtrent 2 % av kroppsvekten vår, men bruker over 20 % av energien. Det er fordi dette er sete for alle våre opplevelser og bevegelser. Det er også mange som mener at hjernen har skjulte kapasiteter som undergraves av måten vi lever og tenker på, og og kanskje er det slik at flere av de litt avantgarde spirituelle retningene på var tids åndelige koldtbord tilstreber å åpne for mer innsikt i hjernens skjulte kapasiteter. Hvis vi har mer spirituelle egenskaper og mystiske kapasiteter, så er det sannsynlig at disse holder hus i høyre del av hjernen. Dette er et uhyre spennende tema, og jeg har derfor valgt å lage nok en episode om forholdet mellom den høyre og den venstre delen av hjernen vår. Velkommen til en halvspirituell og nevropsykologisk episode av SinnSyn.Menneskets hjerne er delt på midten, og man har lenge tenkt de to delene arbeider med litt forskjellige ting. I så henseende er det litt merkelig at de anatomisk sett er omtrent identiske. Helt siden Brocas berømte opptegnelser fra 1861 har man vært opptatt av de to hemisfærers asymmetri. Broca hadde en pasient som het ”Tan-Tan”. Vedkommende hadde mistet taleevnen etter et slag, og det viste seg at skaden var lokalisert i venstre hjerneregion, primært i den nederste, bakerste delen av frontallappen (kjent som Brocas område). I etterkant møtte Broca flere pasienter med samme forstyrrelse og igjen var skaden lokalisert i samme område. På bakgrunn av dette mente Broca at språket var lokalisert i venstre hjernehalvdel.Siden Brocas observasjon av språkets venstrelateralisering, har det dukket opp mange store teorier om hjernehalvdelenes ulike funksjoner. I midten av det tyvende århundret hadde man en ganske utbredt teori som sa at dersom språket var venstre hemisfæres primære funksjon, så var høyre hemisfære spesialisert i spatial kognisjon, men langt i fra alle funn understøttet denne teorien.PatreonTakk for at du hører å SinnSyn. Det siste segmentet, altså den frie fabuleringen, i denne episoden var kun et kort utdrag for en lengre refleksjonsrunde omkring hjernehalvdeler og deres innvirkning på hvordan vi tenker, føler og handler. Venstre hjernehalvdel er altså logisk og analytisk, mens høyre er mer kreativ og intuitiv. Kan nevropsykologisk innsikt fungere selvutviklende? Det er et spørsmål jeg er interessert , og nettopp det jeg reflekterer videre over i episode #42 på Patreon. Episoden heter rett tog slett «Venstre og høyre hjernehalvdel» og inneholder hele foredraget du kun fikk en smakebit av her. I tillegg finner over hundre andre poster fra denne podcasten inne på Patreon. Her er det over 40 ekstra-episoder av SinnSyn, mentale øvelser, mye videomateriale og jeg leser bøkene mine, kapittel for kapittel, slik at Patreon til slutt huser lydbokversjonen av mine tre bøker. Hvis du finner verdi her på SinnSyn, vil ha mer SinnSyn hver måned, og har lyst til å støtte prosjektet, slik at jeg kan holde hjula i gang her på podcasten, er et abonnement på Patreon av stor betydning for dette prosjektet. Du kan selv velge beløp per måned, og beløpet vil altså gi deg et medlemskap på mitt såkalte mentale treningsstudio. Jeg vil også nevne at et slikt abonnement kan avsluttes når som helst med et par tastetrykk. Jeg vil også benytte anledningen til å takke alle dere som allerede er Patreon supportere. Det er lyttere som dere som sørger for at lysene er på her inne på SinnSyn uke etter uke, måned etter måned, år etter år. Det er kostnadskrevende og tidskrevende å drive denne podcasten, men jeg elsker å gjøre det, og med støtte fra Patreon-lyttere kan jeg prioritere SinnSyn hver uke! Tusen takk for det!KilderGalin, David (1974). Implications for psychiatry of left and right cerebral specialisation: A neurophysiological context for unconscious processes. Archives of General Psychiatry, 31, pp. 571-583.Solms, Mark & Turnbull, Oliver (2002). The brain and the inner world – An introduction to neuroscience of subjective experience. Karnac Books. (Anbefales!)Solms, Mark & Turnbull, Oliver. (2004). Hjernen & den indre verden – de subjektive oplevelsers nevrovidenskabelige grundlag. Kjøbenhavn: Akademisk Forlag. See acast.com/privacy for privacy and opt-out information.

Professor Brett Kahr is Senior Fellow at Tavistock Relationships, in the Tavistock Institute of Medical Psychology, London, and, Senior Clinical Research Fellow in Psychotherapy and Mental Health at the Centre for Child Mental Health. A registrant of both the British Psychoanalytic Council and the United Kingdom Council for Psychotherapy, he has written or edited more than fifteen books and serves as Series Editor or Co-Editor to the “Forensic Psychotherapy Monograph Series” and the “History of Psychoanalysis Series” for Karnac Books. He is also a Trustee of the Freud Museum London. He has worked in the mental health field for over thirty-five years. His most recent book is Freud's Pandemics: Surviving Global War, The Spanish Flu, and The Nazis. Sign up for 10% off of Shrink Rap Radio CE credits at the Zur Institute

https://www.shatterthedarkness.net/files/SRA%20UPDATE%20PART%2034%20B%20WHATS%20NEEDED.mp3 The treatment process itself would also prove endlessly complicated, even dangerous. Survivors often began therapy with determination and resolve, only to drop out because their memories flooded them, or because self-destructive behaviors took them over. The training and skills we brought to these clients often seemed to make things worse. The normal rules just did not apply. On a desperate journey to meet our clients’ needs, we reached out for guidance from some pioneering professionals and brave survivors (the real experts). What they had to offer was invaluable, but we still could not figure out what the new rules needed to be. Some healed. Many did not. They tried. We tried. Treating ritual abuse felt frightening, overwhelming, confusing, and, frankly, sometimes impossible. And now we found ourselves facing a new challenge. In the USA, although its tentacles spread to other places, a curious group of people launched a campaign to discredit and destroy all of those involved with helping survivors of hidden (dissociated) trauma, in particular ritual abuse, and its survivors. The media colluded with the agenda of this movement, and society welcomed it. Someone once said that there is no taboo against incest, just a taboo against talking about it. That was certainly what we saw now regarding ritual abuse and mind control. Anyone attempting to recognize this still new 70 From THE LIVE RAGGED EDGE RADIO BROADCAST/SHATTER LIVE TV WEBINAR RUSS DIZDAR © and alien occurrence was blacklisted. The conspiracy of silence about child abuse had now become a conspiracy of censorship, even within the profession charged with its treatment. As a result, the truth about ritual abuse could no longer find a forum. Research and education ground to a halt. Miller, Alison. Healing the Unimaginable: Treating Ritual Abuse and Mind Control . Karnac Books. Kindle Edition. PREEMPTOR NEWS INTRO1. THE NEWS…..SMOKE ON THE RUMORS • You have heard • The church must lead • The blood and guts must be revealed 2. THE VICTIMS ARE SPEAKING • The few and the brave • The multitudes • The generations • The corroboration

RIGHT AT THE GATES OF HELL-HADES COMING OUT OF THE SHADOWS PART 34 8Open your mouth for the speechless, In the cause of all who are [b]appointed to die. 9Open your mouth, judge righteously, And plead the cause of the poor and needy. Proverbs 31 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, Ephesians 4 My righteousness is near, My salvation has gone forth, And My arms will judge the peoples; The coastlands will wait upon Me, And on My arm they will trust. Isaiah 51 “Blessed be the name of God forever and ever, For wisdom and might are His. 21And He changes the times and the seasons; He removes kings and raises up kings; He gives wisdom to the wise And knowledge to those who have understanding. 22He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him. 23“I thank You and praise You, O God of my fathers; You have given me wisdom and might, And have now made known to me what we asked of You, Daniel 2 69 From THE LIVE RAGGED EDGE RADIO BROADCAST/SHATTER LIVE TV WEBINAR RUSS DIZDAR © No one was on our side Nobody cared What happened to me Nobody came to set me free No one was on my side I was a child who couldn’t cry Imagine being lost in the woods It’s getting dark and cold Imagine coming home from school Afraid to enter Afraid to leave The house of pain and torture Where you belong Mommy and Daddy are standing there Daddy is big and Mommy cries You want to run but there’s nowhere to go So come on inside And there’s no one to tell No one to hear The sound of your screams in the afternoon Go to your room Come down to dinner It’s getting late And there’s Daddy again His zipper opens as he presses your mouth And there’s no one to tell No one to hear No way to call out My little brother Looks very scared I want to help him out But Daddy ties his Hands and feet And punches his Stomach out Nobody came To rescue us Nobody made The slightest fuss No one was on our side We were just kids Who wondered why Cantor, Sarah. The Land of Dark Forgetting: My story of healing from Satanic Ritual Abuse (pp. 111-112). Kindle Edition. Ritual abuse was a complex and intimidating phenomenon for which we were totally unprepared, both professionally and personally. Therapists in the USA, Canada, the UK, and elsewhere around the world found themselves listening to horrifying, shocking, and sometimes unbelievable disclosures by terrorized clients. Survivors reported being accessed and abused while in treatment. They also conveyed threats that were made against us, some of which were carried out. Clients— and often therapists— became convinced that they were being tracked by an invisible network of omnipresent and omnipotent abusers, with no escape. These abuses continued even when survivors appeared to follow all the recommended rules of self-protection. Desperate staffs turned hospital-based inpatient treatment protocols on their ears to protect patients from a force no one totally understood, but some patients reported being abused while in hospitals. The treatment process itself would also prove endlessly complicated, even dangerous. Survivors often began therapy with determination and resolve, only to drop out because their memories flooded them, or because self-destructive behaviors took them over. The training and skills we brought to these clients often seemed to make things worse. The normal rules just did not apply. On a desperate journey to meet our clients’ needs, we reached out for guidance from some pioneering professionals and brave survivors (the real experts). What they had to offer was invaluable, but we still could not figure out what the new rules needed to be. Some healed. Many did not. They tried. We tried. Treating ritual abuse felt frightening, overwhelming, confusing, and, frankly, sometimes impossible. And now we found ourselves facing a new challenge. In the USA, although its tentacles spread to other places, a curious group of people launched a campaign to discredit and destroy all of those involved with helping survivors of hidden (dissociated) trauma, in particular ritual abuse, and its survivors. The media colluded with the agenda of this movement, and society welcomed it. Someone once said that there is no taboo against incest, just a taboo against talking about it. That was certainly what we saw now regarding ritual abuse and mind control. Anyone attempting to recognize this still new 70 From THE LIVE RAGGED EDGE RADIO BROADCAST/SHATTER LIVE TV WEBINAR RUSS DIZDAR © and alien occurrence was blacklisted. The conspiracy of silence about child abuse had now become a conspiracy of censorship, even within the profession charged with its treatment. As a result, the truth about ritual abuse could no longer find a forum. Research and education ground to a halt. Miller, Alison. Healing the Unimaginable: Treating Ritual Abuse and Mind Control . Karnac Books. Kindle Edition. https://duckduckgo.com/?q=CHRISTIAN+SONG+FOR+THE+ABUSED&iax=videos&ia=videos&iai=https%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DCnaRRZLeJow

"What kind of home [institute] have you got to live in? If you design a home, not as a refuge but where there is a place to be able to think, it’s a slightly different concept. I’m not going to hide you in this secondary container, but I am going to help you to think in this secondary container. Then it feels easier to turn to colleagues and be open to them and get help. Whereas if you think that colleagues are going to be making judgments about you in this more paranoid-schizoid way, then it is not a safe place to go. And then you become stuck doing things that otherwise you would not have done."   Description: We discuss the ambiguity between technical and common-sense language as it applies to clinical concepts, i.e. 'resistance' and 'boundaries'. We trace the development of early curiosity through the child's experience of frustration and encouragement. Internal conflict is valued as an intrapsychic capacity as well as that which takes place at the boundary of the analytic encounter. There, unconscious beliefs can be recognized as the internal constructions that they are which then allows for uncertainty, creativity, and curiosity. This has application to our understanding of ethics and collegiality which Philip describes as the 'secondary container' of our work. We close with a conversation about his childhood development that contributed to his current interests.   Our Guest: Philip Stokoe is a Psychoanalyst in private practice in London working with adults and couples, and is an Organisational Consultant, providing consultation to a wide range of organizations. He worked in the Adult Department of the Tavistock & Portman NHS Foundation Trust between 1994 and 2012 and he was the Clinical Director from 2007. During his career he developed a model for understanding organizations called the Healthy Organization Model. He also designed the Primary Care Psychotherapy Consultation Service (PCPCS) as well as two Masters’ courses and was the co-designer of the Couple Psychotherapy Training at the Tavistock Clinic. He is a member of the European Psychoanalytic Federation Forum on Institutional Matters, which studies the nature of psychoanalytic institutions. His book, The Curiosity Drive: Our Need for Inquisitive Thinking, was published by Phoenix Publishing House in November 2020.    Recommended Readings:   Stokoe, P. (2000): Holding the Boundaries, Chapter 4 in S. Brookes & P. Hodson (Eds), The Invisible Matrix, Rebus Press.   Stokoe, P. (2003): Group Thinking, Chapter 6 in K. Kasinski, J. Pooley, A. Ward, & A. Worthington (Eds), Therapeutic Communities for Children & Young People.   Stokoe, P. (2010): The Theory and Practice of the Group Relations Conference, Chapter 9 in The Groups Book, Psychoanalytic Group Therapy: Principles and Practice, C. Garland (Ed), Karnac Books.   Stokoe, P. (2011): The Healthy and the Unhealthy Organisation: how can we help teams to remain effective? Chapter 13 in A. Rubitel & D. Reiss (Ed), Containment in the Community: Frameworks for Thinking about Antisocial Behaviour and Mental Health, Karnac Books.   Stokoe, P. (2013): James Fisher (1937-2012) An Appreciation. In: Couple and Family Psychoanalysis Vol 3 No. 1, pp 120-127.   Stokoe, P. (2013): Review of Richard III at Tobacco Factory, Bristol. In: Couple and Family Psychoanalysis Vol 3 No. 2, pp 263-266.   Morgan, M & Stokoe, P. (2014): Curiosity. In: Couple and Family Psychoanalysis 4(1) 42–55   Stokoe, P. (2015): Ethics and Complaints Procedures for Psychoanalytic Organisations: Some Thoughts About Principles. In: Couple & Family Psychoanalysis 5(2) 188–204   Stokoe, P. (2019): The Unconscious in Social and Political Life, Chapter 1, Where have all the adults gone? in Morgan, D (Ed); Bicester, Phoenix Publishing House   Stokoe, P. (2019): Loss in Organisations, in Akhtar, S (Ed), Loss: Developmental, Cultural, and Clinical Realms, Part 2, Chapter 4, Routledge   Stokoe, P. (2020): The Curiosity Drive: Our Need for Inquisitive Thinking, Bicester, Phoenix Publishing House

In today's episode Jacqueline Schaeffer presents us with a text: The riddle of the repudiation of femininity: the scandal of the feminine dimension, a theme that she deployed at length in her book Le refus du féminin (la sphinge et son âme en peine), published by Presses Universitaires de France in 1997, republished in 2013, with an afterword by René Roussillon, translated The Universal Refusal by Karnac Books in 2011.Jacqueline Schaeffer is an honorary training analyst of the Paris Psychoanalytic Society. She was a counselor in the offices of Michel Fain, Augustin Jeanneau and André Green from 1982 to 1989. She was a member of the editorial board of the Revue Française de Psychanalyse and deputy director of the Débats de psychanalyse. She was awarded the Maurice Bouvet Prize for Psychoanalysis in 1987.Jacqueline Schaeffer is the author of numerous collective works and numerous articles in French and foreign journals on the theme of gender and femininity. A filmed interview and her articles can be sent on request: jacqueline.schaeffer1@gmail.com.Link to the paper https://drive.google.com/file/d/1Qk5WhhraSuo41zJTJsAK22BHsdA40qAQ/view?usp=sharing This episode is available also in French

Dans l'épisode d'aujourd'hui Jacqueline Schaeffer nous présente un texte : L'énigme du refus du féminin ou le scandale du féminin, thème qu'elle a longuement déployé dans son ouvrage Le refus du féminin (la sphinge et son âme en peine), aux Presses Universitaires de France, en 1997, réédité en 2013, avec une postface de René Roussillon, traduit The Universal Refusal chez Karnac Books en 2011. Jacqueline Schaeffer est membre titulaire formateur honoraire de la Société psychanalytique de Paris. Elle a été conseillère dans les bureaux de Michel Fain, Augustin Jeanneau et André Green, de 1982 à 1989. Elle a été membre du comité de rédaction de la Revue Française de Psychanalyse et directrice adjointe des Débats de psychanalyse. Elle a reçu le Prix Maurice Bouvet de Psychanalyse, en 1987. Jacqueline Schaeffer est auteur de nombreux ouvrages collectifs et de nombreux articles dans des revues françaises et étrangères, sur le thème de la différence des sexes et du féminin. Une interview filmée et ses articles peuvent être envoyés sur demande : jacqueline.schaeffer1@gmail.com link to the paper https://drive.google.com/file/d/1aXB-zcC76oKhSwyh4QuIRtt5hKkBFy-y/view?usp=sharing This podcast is produced by International Psychoanalytical Association www.ipa.world . Virginia Ungar, Présidente Sergio Nick, Vice-Président Henk Jan Dalewijk, Trésorier Romolo Petrini, Président du comité de rédaction du site web Gaetano Pellegrini, Equipe du Podcast responsable Andy Cohen [eng]; Johanna Velt, Julia-Flore Alibert [fr]; Monica D'Alançon [ger]; Ana Maria Martin Solar, Marcos de Soldati [sp]; Isabel Silveira [por]; Soh Agatsuma, Atsumi Minamisawa, Kouhei Harada [jp], collaborators Pour toutes questions et suggestions, merci d'envoyer un email à ipatalks@ipa.world Etude Op. 25 no. 4 in A minor - 'Paganini' comes from https://musopen.org

Andrew West is a child and adolescent psychiatrist based in Oxford. He graduated from Cambridge University with First Class Honours in Natural Science, Part 1a in Law. He went on to study Anatomy at Leeds University and then Clinical Medicine at Oxford. He worked for several years in New Zealand, completing an internship in Psychotherapy and Counselling there. He completed Oxford Higher Training in Child and Adolescent Psychiatry in 1996 and has intermediate level training in Group Therapy with Children, and Family Systemic Psychotherapy. From 2001 he worked as a consultant in Child and Adolescent Mental Health and Paediatric Liaison Psychiatry in Berkshire, including working as a specialty trainer and consultant appraiser, and for the last five years consulting to a large independent school. After over thirty years in the NHS he now holds an honorary contract as a mentor and coach for NHS staff in the Thames Valley and Wessex region. He has regularly published work in peer-reviewed journals including on ethics and uncertainty in clinical practice, and original research into fathering. Music has always been an important part of Andrew’s life. In his teens he undertook a mini-apprenticeship with a luthier, Robert Raeburn-Smith, which enabled him to build the violin that he plays to this day. Over the last two years has been playing with the FMI collective, Oxford Improvisers. He is a project partner for the Collaborating Centre for Values Based Practice in Health and Social Care at St Catherine’s College, Oxford, where he has led and contributed to seminars on the nature of evidence, listening, and the role of improvisation and aesthetics in clinical work. His book Being With and Saying Goodbye: Cultivating Therapeutic Attitude in Professional Practice, was published by Karnac Books in 2016 and received enthusiastic reviews from the British Journal of Psychiatry Bulletin and the British Association for Counselling and Psychotherapy. Andrew talks in this interview about the importance of music to him, how aesthetics can be relevant to psychiatry and psychotherapy, and about values-based practice. More about Andrew's work and writing can be found at https://afwest.com/ and https://www.developmentalconversations.co.uk/ and he tweets as @afwesty.    

Professor Brett Kahr in Conversation with Dan Chambers What actually happens in psychotherapy? And does it really work? Psychotherapy has become a mainstay of our emotional wellbeing, and yet, in spite of its century-long track record, many people still regard “therapy” with a certain suspicion. Is psychotherapy simply a self-indulgent exercise in navel-gazing for bored, well-heeled neurotics with too much time on their hands, or is it, in fact, an essential route to the achievement of solid mental health, enhanced creativity and productivity, and richer, more gratifying intimate relationships? In this seminar, the television producer Dan Chambers will speak with Professor Brett Kahr, one of Great Britain's leading psychotherapists, and together, they will explore in detail both the myths and the realities about the psychotherapeutic process. The evening will consider such fundamental and frequently asked questions as: What actually happens in psychotherapy? How long might therapy last? Does therapy blame everything on one's parents? Will I be cured or will I be brain-washed? How do I find an experienced and trustworthy psychotherapist? How much will psychotherapy cost? Will I still recognise myself at the end of the process? Might there be any risks associated with undergoing therapy? We will consider psychotherapy in its historical context, examining the way in which the art and science of psychotherapy has evolved since Sigmund Freud's creation of the “talking cure”. This evening workshop will allow ample time for discussion and questions from the audience.   Professor Brett Kahr has worked in the mental health field for over thirty-five years. He is currently Senior Clinical Research Fellow in Psychotherapy and Mental Health at the Centre for Child Mental Health in London, and Senior Fellow at the Tavistock Centre for Couple Relationships at the Tavistock Institute of Medical Psychology. He has worked in many branches of the psychotherapy profession as clinician, teacher, researcher, author, and broadcaster, having served previously as Resident Psychotherapist on B.B.C. Radio 2. Author of eight books including Life Lessons from Freud and, also, the best-selling Sex and the Psyche, he is also Series Editor of the “Forensic Psychotherapy Monograph Series” for Karnac Books and Series Co-Editor of the “History of Psychoanalysis Series”. He practices psychotherapy with individuals and with couples in Hampstead, North London, and he is a Trustee of the Freud Museum and of Freud Museum Publications. Dan Chambers is the Creative Director of Blink Films, one of Great Britain's leading factual independent television production companies, with an output covering history, science, documentary, and cookery for all the key channels in the United Kingdom and all the leading factual channels in America. Previously, he has been Head of Science Commissioning at Channel 4 and the Director of Programmes at Channel 5. He has directed science documentaries for the Equinox science strand, and he has produced the Channel 4 and P.B.S. history strand, Secrets of the Dead. Dan studied Psychology and Philosophy at the University of Oxford, and he is currently a Governor of the London Film School and a Trustee of the Freud Museum.

Aaron Balick in conversation with Susie Orbach A collaboration between The Relational School and The Freud Museum London, exploring the impact that social networking has had on our society and how it is profoundly influencing our lives. Over the past decade the very nature of the way we relate to each other has been utterly transformed by online social networking and the mobile technologies that enable unfettered access to it. Our very selves have been extended into the digital world in ways previously unimagined, offering us instantaneous relating to others over a variety of platforms like Facebook and Twitter. In ‘The Psychodynamics of Social Networking', Aaron Balick draws on his experience as a psychotherapist and cultural theorist to interrogate the unconscious motivations behind our online social networking use: powerfully arguing that social media is not just a technology, but is essentially human and deeply meaningful. 'The Psychodynamics of Social Networking' is the first book to be published in the new series "Psychoanalysis and Popular Culture" produced by the Media and the Inner World research network [MiW] and Karnac Books. Dr Aaron Balick is a UKCP registered psychotherapist, supervisor and a media and social networking consultant working in London. Aaron is also an honorary lecturer at the Centre for Psychoanalytic Studies at the University of Essex where he participates in the post-graduate MA and PhD programmes in psychoanalytic studies. He writes for both academic and lay audiences having published several academic articles and book chapters while at the same time contributing a psychological angle on national press and radio. Aaron is a media spokesperson for the UKCP and a regular contributor as the "resident psychotherapist" on BBC Radio One's phone-in show, The Surgery with Aled and Dr. Radha. Susie Orbach is a psychoanalyst, writer and social critic. She co-founded The Women's Therapy Centre in 1976, has consulted to NHS, The World Bank and other organisations. She is convenor of www.endangeredbodies.org. She is Chair of the Relational School and the author of eleven books. She was Visiting Professor at LSE and a Guardian columnist for ten years. She is a member of the Government's expert panel on body image. The Relational School is dedicated to understanding the therapeutic relationship and the uses of the inter-subjective space that is co-created within the therapeutic dyad. Our activities aim to create forums for further conversations around relationality coming from a variety of therapeutic disciplines as well as a formal association to disseminate the work.

“Psychoanalysis has so much to offer a particular patient population that really doesn't have sufficient access to our psychoanalytic work and applications. It is a terrible pity because so many of them really benefit from it directly and there is so much benefit for society in general.”   Description: Harvey Schwartz welcomes Dr. Carine Minne who is a Psychoanalyst at the British Society and a Fellow of the Royal College of Psychiatrists. She trained as a forensic psychiatrist and psychotherapist, bringing these specialties together in her posting as Consultant Psychiatrist at the Portman Clinic, (Tavistock & Portman NHS F Trust) and Broadmoor Hospital (West London NHS Trust). She is President of the International Association for Forensic Psychotherapy and chairs the IPA community committee on Violence. Her focus for the last 25 years has been mainly on providing psychoanalytic treatments for patients who have acted violently or are troubled by sexual perversions. Many of her patients are in secure settings, psychiatric hospitals or prisons where psychoanalytically informed supervisions are provided to staff, given the strength of the reactions such patients or prisoners can provoke in those caring for them. Long term in-depth work is an important part of the overall treatment for such multiply traumatized people, given their background histories, the offenses they commit, and their discovery during treatment of being mentally disordered. Strong resistance to this work is regularly encountered, particularly by the general public that can mistake understanding with condoning. However, providing psychoanalytic approaches within relevant mental health and criminal justice organizations is often appreciated.   Key takeaways: [4:00] Allowing primitive states of mind to emerge while benefiting patients who have committed crimes. [5:53] Terms that contribute to dehumanizing mentally disordered offenders (MDO). [6:26] What these patients have in common. [8:40] The setting of these psychoanalytic interventions. [8:17] The treatment should fit the crime, not punishment. [10:35] Dealing with the therapist’s repugnancy towards the crimes that were committed. [13:36] Being a woman treating male and female MDOs. [14:45] Being an Irish woman in English psychiatric prisons. [16:20] Dr. Minne talks about the feeling that “her mind was taken over” by her patients. [16:56] The case of the man who killed his mother. [21:15] Long term work, a form of psycho-dialysis which is very cost-effective. [23:25] Why have these patients acted out the murder as opposed to imagining it? [25:16] Biology's role in MDO. [26:38] You can treat patients but can't cure them. [27:05] The use of medication. [28:03] What brought Dr. Minne to this work. [32:15] Psychoanalytic training enriching Dr. Minne’s psychiatric background.   Mentioned in this episode: IPA Off the Couch www.ipaoffthecouch.org   Recommended Readings: Sohn, L. (1995) UnprovokedAssaults - Makingsenseofapparentlyrandomviolence. Int. J. Psycho-Anal 76 565-575   Hyatt-Williams, Arthur (1998) Cruelty, Violence and Murder. P. Williams (Ed) London Karnac Books   Winnicott, D. W. (1956) The Antisocial Tendency. In D. W. Winnicott's Collected Papers: Through Paediatrics to Psychoanalysis. London: Tavistock Publications, 1958. Reprinted 1991, London, Karnac Books   Limentani, A. (1984) Towardsaunifiedconceptionoftheoriginsofsexualandsocialdevianceinyoungpersons. Int. J. Psycho-Anal 10 383-409

THE NATURE OF HEALING INTELLIGENCE Can religions be integrated with a spiritually orientated psychotherapy? Are there psychological skills favouring healing? What is the role of the psychotherapist in this healing process? Is psychotherapy necessary for healing  to take place? Can psychotherapy block the healing process? Can all wounds be healed? What is the wounded healer? Can psychotherapy benefit those on a spiritual path? How is healing connected with individuation and wholeness? What has love and death got to do with it?  The book upon which these podcasts are based is:   Healing Intelligence:The Spirit in Psychotherapy Working with Darkness and Light.  (Karnac Books 2012).    It can be otained at    https://rb.gy/v4vntt    

Healing intelligence is integral to the complete functioning of the healthy psyche. It requires the cooperation of consciousness itself, which, when orientated towards healing, is aligned to the deeper psyche, learns from it, but can question it and engage in a healthy dialogue which is transformative for both consciousness and the unconsciousness. The practitioner needs to be aware of the crucial yet variable importance of the ego and of consciousness at each stage of the transformation process and healing journey and be able to judge whether the ego and its defences need challenge or support. However, it is their challenging and dismantling which leads to healing intelligence being released. The book upon which these podcasts are based is:   Healing Intelligence:The Spirit in Psychotherapy - Working with Darkness and Light.  (Karnac Books 2012).    It can be otained at    https://rb.gy/v4vntt  

Here we deal with the second part of the integration process - the capacity to work psychologically with the material from the unconscious. Case studies of the varying capacities to work psychologically are given. An unfavourable psychological attitude thus prevents the process of integration even beginning. So what then is a favourable psychological attitude?  The book upon which these podcasts are based is:   Healing Intelligence:The Spirit in Psychotherapy - Working with Darkness and Light.  (Karnac Books 2012).    It can be otained at    https://rb.gy/v4vntt  

A method of alignment, a descent, to the deep psyche is described and a case study provided to demonstrate how the "scan" can work. This is a mixture of ancient Oriental and Western technique.  The book upon which these podcasts are based is:   Healing Intelligence:The Spirit in Psychotherapy - Working with Darkness and Light.  (Karnac Books 2012).    It can be otained at    https://rb.gy/v4vntt    

Psychotherapy and Healing - a Jungian Approach There are a wide range of emotional wounds which are a damage to the sense of self. Just as there are numerous healing mechanisms in the body likewise there is a wide range of healing energies in the psyche. It is of considerable benefit to the practitioner to be familiar with these. An overview is given of the podcasts to follow which include a deep investigation of the healing intelligence in the psyche and the role of the therapist in this process. Prepare to be stretched beyond your traditional trainings and conceptions of how emotional healing takes place.  The book upon which these podcasts are based is:   Healing Intelligence: The Spirit in Psychotherapy  Working with Darkness and Light.  (Karnac Books 2012).    It can be otained at    https://rb.gy/v4vntt   Musical extracts in these podcasts taken from: 1. BBC radio 3 recording of Beethoven’s 3rd symphony 2005 and made available on the Internet Archive on a Creative Commons label.   https://archive.org/details/BBCSymphony3Beethoven_1 The image accompanying these podcasts is The Sower and the Seed which was drawn by Lindsey C. Harris and was incorporated on the front page of the book of that name.

In Feminine Law: Freud, Free Speech, and the Voice of Desire (Karnac Books, 2016), Psychoanalyst Jill Gentile explores the intersection between Freuds fundamental rule of free association and freedom of speech in a democracy, two subjects with obvious connections; however, as Gentile points out, surprisingly few writers have attempted to... Learn more about your ad choices. Visit megaphone.fm/adchoices

In Feminine Law: Freud, Free Speech, and the Voice of Desire (Karnac Books, 2016), Psychoanalyst Jill Gentile explores the intersection between Freuds fundamental rule of free association and freedom of speech in a democracy, two subjects with obvious connections; however, as Gentile points out, surprisingly few writers have attempted to linked the two. In this interview, which spans the history of psychoanalysis and the U.S. Constitution, Gentile describes how both the psychological discipline and the political system aim at common goals, and that both psychoanalysis and democracy situate freedom in a particular space, a space governed by what Gentile calls a feminine law. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

In Feminine Law: Freud, Free Speech, and the Voice of Desire (Karnac Books, 2016), Psychoanalyst Jill Gentile explores the intersection between Freuds fundamental rule of free association and freedom of speech in a democracy, two subjects with obvious connections; however, as Gentile points out, surprisingly few writers have attempted to linked the two. In this interview, which spans the history of psychoanalysis and the U.S. Constitution, Gentile describes how both the psychological discipline and the political system aim at common goals, and that both psychoanalysis and democracy situate freedom in a particular space, a space governed by what Gentile calls a feminine law. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Feminine Law: Freud, Free Speech, and the Voice of Desire (Karnac Books, 2016), Psychoanalyst Jill Gentile explores the intersection between Freuds fundamental rule of free association and freedom of speech in a democracy, two subjects with obvious connections; however, as Gentile points out, surprisingly few writers have attempted to linked the two. In this interview, which spans the history of psychoanalysis and the U.S. Constitution, Gentile describes how both the psychological discipline and the political system aim at common goals, and that both psychoanalysis and democracy situate freedom in a particular space, a space governed by what Gentile calls a feminine law. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Feminine Law: Freud, Free Speech, and the Voice of Desire (Karnac Books, 2016), Psychoanalyst Jill Gentile explores the intersection between Freuds fundamental rule of free association and freedom of speech in a democracy, two subjects with obvious connections; however, as Gentile points out, surprisingly few writers have attempted to linked the two. In this interview, which spans the history of psychoanalysis and the U.S. Constitution, Gentile describes how both the psychological discipline and the political system aim at common goals, and that both psychoanalysis and democracy situate freedom in a particular space, a space governed by what Gentile calls a feminine law. Learn more about your ad choices. Visit megaphone.fm/adchoices

Greg Bogart, Ph.D, MFT is an author, educator, psychotherapist, and astrological counselor in the San Francisco Bay Area.  Greg has presented and published papers on Jungian studies and dream research and authored Dreamwork and Self-Healing, published by Karnac Books (2009). He is currently completing the sequel on Dreamwork in Holistic Psychotherapy of Depression, to be published by Karnac in 2016. Greg's work crosses worlds, bridging clinical research, dream studies, astrology, meditation, hatha yoga, developmental theory, Jungian and transpersonal psychology, articulating a practical mysticism. www.gregbogart.net ________________________ The Awakenings Radio Show is Your place for tips and insight to live a more fulfilling life, and your relationships. Learn how to attract healthy relationships, and how to create a life you really love. Awakenings broadcasts live every Wed. 12pm -1:30 pm PT   Call in for Intuitive Readings #347-539-5122 Michele answers questions about Awakening, Spirituality, Metaphysics and Self/Soul Development. Michele also answers listener questions from email, twitter and facebook On Air. Email awakeningsradio@gmail.com to have your questions answered or to share your insights On Air.

In this interview, the Lacanian inflected psychoanalyst, Dr. Jamieson Webster, speaks to NBIP about her new publication, The Life and Death of Psychoanalysis: On Unconscious Desire and its Sublimation (Karnac Books, 2011), a text that offers the reader/listener an opportunity to think about the recurrent anxieties that perpetually face this “impossible” profession. Interweaving her training, dreams, and encounters with the thinking of Adorno, Badiou and Lacan, the author troubles the quest for knowledge in the field of psychoanalysis, maybe particularly in its American incarnation Her book's subtitle, “On Unconscious Desire and its Sublimation” serves as a reminder that the work of the analyst is to spend time with the ineffable, that which is imperiled, just out of reach, that which is to be reached for, perhaps, in the work of a psychoanalytic practice that aims to keep desire in circulation. Her words will give many cause to pause as she, in a sense, champions the fields perpetual endangerment, seeing in our peril precisely the perfect position for analysis to always occupy. “Psychoanalysis,” writes Webster, “…rests on a precarious ethics that demands one steer clear of any fantasy of closure.” In this statement, we begin to hear her critique of psychoanalytic knowledge and her warm embrace of the unknown. “Knowledge, accumulated in the service of mastery or a unified self-image,” for Webster, “is antithetical to our clinical work, so why not also our theoretical work and teaching?”. A great question and among many that she deftly considers in this interview. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

In this interview, the Lacanian inflected psychoanalyst, Dr. Jamieson Webster, speaks to NBIP about her new publication, The Life and Death of Psychoanalysis: On Unconscious Desire and its Sublimation (Karnac Books, 2011), a text that offers the reader/listener an opportunity to think about the recurrent anxieties that perpetually face this “impossible” profession. Interweaving her training, dreams, and encounters with the thinking of Adorno, Badiou and Lacan, the author troubles the quest for knowledge in the field of psychoanalysis, maybe particularly in its American incarnation Her book’s subtitle, “On Unconscious Desire and its Sublimation” serves as a reminder that the work of the analyst is to spend time with the ineffable, that which is imperiled, just out of reach, that which is to be reached for, perhaps, in the work of a psychoanalytic practice that aims to keep desire in circulation. Her words will give many cause to pause as she, in a sense, champions the fields perpetual endangerment, seeing in our peril precisely the perfect position for analysis to always occupy. “Psychoanalysis,” writes Webster, “…rests on a precarious ethics that demands one steer clear of any fantasy of closure.” In this statement, we begin to hear her critique of psychoanalytic knowledge and her warm embrace of the unknown. “Knowledge, accumulated in the service of mastery or a unified self-image,” for Webster, “is antithetical to our clinical work, so why not also our theoretical work and teaching?”. A great question and among many that she deftly considers in this interview. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to the Work And How To Survive It podcast brought to you by Thinking Space ConsultancyIn episode 3 we discuss the article by Tim Dartington called In Defence of Inefficiency.In this podcast we explore Dartington's arguments about the limitations of efficiency - in particular how professional judgement and leadership are potentially excluded by an emphasis on following procedures for decision-making. He argues that workers inevitably end up orientating themselves towards the procedures, and the management monitoring systems that accompany these, rather than to the actual effectiveness of their actions.He argues that those workers with a therapeutic task - whose work can only take place on the basis on establishing trusting relationships with clients - are undermined by systems of inspection that do not trust either the worker or the client. He highlights a trend which has lead to "a shift in emphasis from doing the right thing to doing things right (e.g. a shift from leadership to management and from effectiveness to efficiency". We give several examples in the podcast, both from the paper and from our consulting experience, to illustrate this argument.He asserts that we need to have apparently non-productive times - what Bion called reverie and which we call thinking space - in order to allow for the possibility of new thoughts and ideas to emerge rather than repeating one's actions according to existing routines.Related Links:Reference for the article discussed: Tim Dartington  In Defence of Inefficiency  Organisational & Social Dynamics 4(2) 298-310 (2004)It is possible to subscribe to the  Organsiational & Social Dynamics Journal via the Karnac Books website: http://www.karnacbooks.com/JournalOPUS.aspLink to Tim Dartington's website: www.timdartington.comYou can subscribe to the Work And How to Survive It podcast via iTunes: http://bit.ly/jnoJSDWe’d like to hear your feedback about the show! You can leave us your comments or questions by emailing us at: podcast@thinkingspaceconsultancy.comOr you can telephone our voice message line on: 0161 820 6507 (within the UK) or +44 161 820 6507 (from outside the UK)oice message line on: 0161 820 6507 (within the UK) or +44 161 820 6507 (from outside the UK)You can also keep in touch with Thinking Space Consultancy on Twitter: @_thinkingspace_

Who knew there could be a “how to” book regarding the “impossible profession”? Well, Sheldon Bach has written one. In The How-to Book for Students of Psychoanalysis and Psychotherapy (Karnac Books, 2011), Bach speaks plainly and with warmth about the many difficulties facing new clinicians ranging from setting and collecting fees to dealing with the sadomasochistic transference/countertransference matrix. Bach is funny, opinionated, and ready to roll with the absurd. In this interview he gently dismantles many sacred ideas in the field and offers clinicians, whether seasoned or fledgling, a way to work that brings one back to the basics, to the transference, to the unconscious, and to the power of psychoanalysis as a useful technique for treating all forms of human suffering, including the psychoses and manias too commonly abandoned to medication. He is a beloved teacher; indeed, this book grew out of his students’ needs for clinical savoir faire and is, as he tells us, a collection of emailed nuggets and short reactions. In essence, these are his written responses to students’ requests for how to deal with clinical conundrums. Alas, when asked how he deals with patients who do not pay him, forgetting their checkbooks and so forth, he said he never had to deal with such problems. As a clinician, I’m eager to find out how he avoids them. Learn more about your ad choices. Visit megaphone.fm/adchoices

Who knew there could be a “how to” book regarding the “impossible profession”? Well, Sheldon Bach has written one. In The How-to Book for Students of Psychoanalysis and Psychotherapy (Karnac Books, 2011), Bach speaks plainly and with warmth about the many difficulties facing new clinicians ranging from setting and collecting fees to dealing with the sadomasochistic transference/countertransference matrix. Bach is funny, opinionated, and ready to roll with the absurd. In this interview he gently dismantles many sacred ideas in the field and offers clinicians, whether seasoned or fledgling, a way to work that brings one back to the basics, to the transference, to the unconscious, and to the power of psychoanalysis as a useful technique for treating all forms of human suffering, including the psychoses and manias too commonly abandoned to medication. He is a beloved teacher; indeed, this book grew out of his students' needs for clinical savoir faire and is, as he tells us, a collection of emailed nuggets and short reactions. In essence, these are his written responses to students' requests for how to deal with clinical conundrums. Alas, when asked how he deals with patients who do not pay him, forgetting their checkbooks and so forth, he said he never had to deal with such problems. As a clinician, I'm eager to find out how he avoids them. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis