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In this interview, Anna Fishzon, co editor with Emma Lieber on The Queerness of Childhood: Essays from the Other Side of the Looking Glass (Palgrave Macmillan, 2022), discusses her thinking about temporality, queer theory, psychoanalysis and childhood with Tracy Morgan who concomitantly calls time on her own work with the podcast. Together these two friends and colleagues and former hosts, laugh, maybe choke up a bit, reminisce and riff. Morgan, in a first in her over thirteen years as host and founding editor of the channel, ends the interview and her work with NBiP, with a song. About the book: This book represents a meeting of queer theorists and psychoanalysts around the figure of the child. Its intention is not only to interrogate the discursive work performed on, and by, the child in these fields, but also to provide a stage for examining how psychoanalysis and queer theory themselves interact, with the understanding that the meeting of these discourses is most generative around the queer time and sexualities of childhood. From the theoretical perspectives of queer theory, psychoanalysis, anthropology, and gender studies, the chapters explore cultural, aesthetic, and historical forms and phenomena that are aimed at, or are about, children, and that give expression to and make room for the queerness of childhood. 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, Anna Fishzon, co editor with Emma Lieber on The Queerness of Childhood: Essays from the Other Side of the Looking Glass (Palgrave Macmillan, 2022), discusses her thinking about temporality, queer theory, psychoanalysis and childhood with Tracy Morgan who concomitantly calls time on her own work with the podcast. Together these two friends and colleagues and former hosts, laugh, maybe choke up a bit, reminisce and riff. Morgan, in a first in her over thirteen years as host and founding editor of the channel, ends the interview and her work with NBiP, with a song. About the book: This book represents a meeting of queer theorists and psychoanalysts around the figure of the child. Its intention is not only to interrogate the discursive work performed on, and by, the child in these fields, but also to provide a stage for examining how psychoanalysis and queer theory themselves interact, with the understanding that the meeting of these discourses is most generative around the queer time and sexualities of childhood. From the theoretical perspectives of queer theory, psychoanalysis, anthropology, and gender studies, the chapters explore cultural, aesthetic, and historical forms and phenomena that are aimed at, or are about, children, and that give expression to and make room for the queerness of childhood. 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
In this interview, Anna Fishzon, co editor with Emma Lieber on The Queerness of Childhood: Essays from the Other Side of the Looking Glass (Palgrave Macmillan, 2022), discusses her thinking about temporality, queer theory, psychoanalysis and childhood with Tracy Morgan who concomitantly calls time on her own work with the podcast. Together these two friends and colleagues and former hosts, laugh, maybe choke up a bit, reminisce and riff. Morgan, in a first in her over thirteen years as host and founding editor of the channel, ends the interview and her work with NBiP, with a song. About the book: This book represents a meeting of queer theorists and psychoanalysts around the figure of the child. Its intention is not only to interrogate the discursive work performed on, and by, the child in these fields, but also to provide a stage for examining how psychoanalysis and queer theory themselves interact, with the understanding that the meeting of these discourses is most generative around the queer time and sexualities of childhood. From the theoretical perspectives of queer theory, psychoanalysis, anthropology, and gender studies, the chapters explore cultural, aesthetic, and historical forms and phenomena that are aimed at, or are about, children, and that give expression to and make room for the queerness of childhood. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies
In this interview, Anna Fishzon, co editor with Emma Lieber on The Queerness of Childhood: Essays from the Other Side of the Looking Glass (Palgrave Macmillan, 2022), discusses her thinking about temporality, queer theory, psychoanalysis and childhood with Tracy Morgan who concomitantly calls time on her own work with the podcast. Together these two friends and colleagues and former hosts, laugh, maybe choke up a bit, reminisce and riff. Morgan, in a first in her over thirteen years as host and founding editor of the channel, ends the interview and her work with NBiP, with a song. About the book: This book represents a meeting of queer theorists and psychoanalysts around the figure of the child. Its intention is not only to interrogate the discursive work performed on, and by, the child in these fields, but also to provide a stage for examining how psychoanalysis and queer theory themselves interact, with the understanding that the meeting of these discourses is most generative around the queer time and sexualities of childhood. From the theoretical perspectives of queer theory, psychoanalysis, anthropology, and gender studies, the chapters explore cultural, aesthetic, and historical forms and phenomena that are aimed at, or are about, children, and that give expression to and make room for the queerness of childhood. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology
In this interview, Anna Fishzon, co editor with Emma Lieber on The Queerness of Childhood: Essays from the Other Side of the Looking Glass (Palgrave Macmillan, 2022), discusses her thinking about temporality, queer theory, psychoanalysis and childhood with Tracy Morgan who concomitantly calls time on her own work with the podcast. Together these two friends and colleagues and former hosts, laugh, maybe choke up a bit, reminisce and riff. Morgan, in a first in her over thirteen years as host and founding editor of the channel, ends the interview and her work with NBiP, with a song. About the book: This book represents a meeting of queer theorists and psychoanalysts around the figure of the child. Its intention is not only to interrogate the discursive work performed on, and by, the child in these fields, but also to provide a stage for examining how psychoanalysis and queer theory themselves interact, with the understanding that the meeting of these discourses is most generative around the queer time and sexualities of childhood. From the theoretical perspectives of queer theory, psychoanalysis, anthropology, and gender studies, the chapters explore cultural, aesthetic, and historical forms and phenomena that are aimed at, or are about, children, and that give expression to and make room for the queerness of childhood. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies
In the hills north of Rome about a month ago I met a woman, a writer, so blown away by her Dottoressa, her psychoanalyst, that she announced to the surprise of all around her (surprised I want to add that she was in analysis in the first place) that she was writing a book about her treatment. I thought of H.D. I thought of Alison Bechdel. Then I thought of Emma Lieber. The Writing Cure (Bloomsbury, 2020), Lieber's first book, is a hybrid text—equal parts the work of an analysand, a new clinician, a scholar of Russian literature, and a divorcing mother. It is also the work of a Lacanian-influenced analyst whose analytic credential comes from an institute not especially associated with the work of Lacan; as such, the book functions as a kind of “pass”, a representation of what it is that the author wants to present to a community of analysts who she hopes will see her as a peer. Her writing is creaturely by which I mean her words are close to the ground. She is funny. She is droll. She takes you into a nook and a cranny and your heart breaks. Always almost conversational, until she stops talking to you. The result is very beautiful and elusive. Her voice is precisely that: hers. She reveals but also conceals. The reader could want more. The reader could want less. But the reader is left wanting. How else can an analyst write about her own treatment but to tell the truth only to also tell it (a la E. Dickinson) a tad slant? Embracing auto-theory as a burgeoning psychoanalyst is no simple task. Lieber refers to certain writers bearing this hyphenated moniker, among them Maggie Nelson, Paul Preciado and Barbara Browning but not her own analyst who is known for her use of the same genre. Of course reading about an analysis—like watching two people fuck in a car—can feel prurient: “I didn't mean to look but then I could not turn away.” Lieber nevertheless finds a way to circumvent our voyeuristic wishes. We meet her and then again, we are left wondering; we are left to wonder—which is kind of perfect for a book written by an analyst about her analysis—about her. She remains through her final written utterances, a powerful transference-magnet. Tracy Morgan is the founding editor of NBiP and in private practice in NYC and Rome, Italy She can be reached at tracynewbooksinpsychoanalysis@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
In the hills north of Rome about a month ago I met a woman, a writer, so blown away by her Dottoressa, her psychoanalyst, that she announced to the surprise of all around her (surprised I want to add that she was in analysis in the first place) that she was writing a book about her treatment. I thought of H.D. I thought of Alison Bechdel. Then I thought of Emma Lieber. The Writing Cure (Bloomsbury, 2020), Lieber's first book, is a hybrid text—equal parts the work of an analysand, a new clinician, a scholar of Russian literature, and a divorcing mother. It is also the work of a Lacanian-influenced analyst whose analytic credential comes from an institute not especially associated with the work of Lacan; as such, the book functions as a kind of “pass”, a representation of what it is that the author wants to present to a community of analysts who she hopes will see her as a peer. Her writing is creaturely by which I mean her words are close to the ground. She is funny. She is droll. She takes you into a nook and a cranny and your heart breaks. Always almost conversational, until she stops talking to you. The result is very beautiful and elusive. Her voice is precisely that: hers. She reveals but also conceals. The reader could want more. The reader could want less. But the reader is left wanting. How else can an analyst write about her own treatment but to tell the truth only to also tell it (a la E. Dickinson) a tad slant? Embracing auto-theory as a burgeoning psychoanalyst is no simple task. Lieber refers to certain writers bearing this hyphenated moniker, among them Maggie Nelson, Paul Preciado and Barbara Browning but not her own analyst who is known for her use of the same genre. Of course reading about an analysis—like watching two people fuck in a car—can feel prurient: “I didn't mean to look but then I could not turn away.” Lieber nevertheless finds a way to circumvent our voyeuristic wishes. We meet her and then again, we are left wondering; we are left to wonder—which is kind of perfect for a book written by an analyst about her analysis—about her. She remains through her final written utterances, a powerful transference-magnet. Tracy Morgan is the founding editor of NBiP and in private practice in NYC and Rome, Italy She can be reached at tracynewbooksinpsychoanalysis@gmail.com. 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
In the hills north of Rome about a month ago I met a woman, a writer, so blown away by her Dottoressa, her psychoanalyst, that she announced to the surprise of all around her (surprised I want to add that she was in analysis in the first place) that she was writing a book about her treatment. I thought of H.D. I thought of Alison Bechdel. Then I thought of Emma Lieber. The Writing Cure (Bloomsbury, 2020), Lieber's first book, is a hybrid text—equal parts the work of an analysand, a new clinician, a scholar of Russian literature, and a divorcing mother. It is also the work of a Lacanian-influenced analyst whose analytic credential comes from an institute not especially associated with the work of Lacan; as such, the book functions as a kind of “pass”, a representation of what it is that the author wants to present to a community of analysts who she hopes will see her as a peer. Her writing is creaturely by which I mean her words are close to the ground. She is funny. She is droll. She takes you into a nook and a cranny and your heart breaks. Always almost conversational, until she stops talking to you. The result is very beautiful and elusive. Her voice is precisely that: hers. She reveals but also conceals. The reader could want more. The reader could want less. But the reader is left wanting. How else can an analyst write about her own treatment but to tell the truth only to also tell it (a la E. Dickinson) a tad slant? Embracing auto-theory as a burgeoning psychoanalyst is no simple task. Lieber refers to certain writers bearing this hyphenated moniker, among them Maggie Nelson, Paul Preciado and Barbara Browning but not her own analyst who is known for her use of the same genre. Of course reading about an analysis—like watching two people fuck in a car—can feel prurient: “I didn't mean to look but then I could not turn away.” Lieber nevertheless finds a way to circumvent our voyeuristic wishes. We meet her and then again, we are left wondering; we are left to wonder—which is kind of perfect for a book written by an analyst about her analysis—about her. She remains through her final written utterances, a powerful transference-magnet. Tracy Morgan is the founding editor of NBiP and in private practice in NYC and Rome, Italy She can be reached at tracynewbooksinpsychoanalysis@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies
In the hills north of Rome about a month ago I met a woman, a writer, so blown away by her Dottoressa, her psychoanalyst, that she announced to the surprise of all around her (surprised I want to add that she was in analysis in the first place) that she was writing a book about her treatment. I thought of H.D. I thought of Alison Bechdel. Then I thought of Emma Lieber. The Writing Cure (Bloomsbury, 2020), Lieber's first book, is a hybrid text—equal parts the work of an analysand, a new clinician, a scholar of Russian literature, and a divorcing mother. It is also the work of a Lacanian-influenced analyst whose analytic credential comes from an institute not especially associated with the work of Lacan; as such, the book functions as a kind of “pass”, a representation of what it is that the author wants to present to a community of analysts who she hopes will see her as a peer. Her writing is creaturely by which I mean her words are close to the ground. She is funny. She is droll. She takes you into a nook and a cranny and your heart breaks. Always almost conversational, until she stops talking to you. The result is very beautiful and elusive. Her voice is precisely that: hers. She reveals but also conceals. The reader could want more. The reader could want less. But the reader is left wanting. How else can an analyst write about her own treatment but to tell the truth only to also tell it (a la E. Dickinson) a tad slant? Embracing auto-theory as a burgeoning psychoanalyst is no simple task. Lieber refers to certain writers bearing this hyphenated moniker, among them Maggie Nelson, Paul Preciado and Barbara Browning but not her own analyst who is known for her use of the same genre. Of course reading about an analysis—like watching two people fuck in a car—can feel prurient: “I didn't mean to look but then I could not turn away.” Lieber nevertheless finds a way to circumvent our voyeuristic wishes. We meet her and then again, we are left wondering; we are left to wonder—which is kind of perfect for a book written by an analyst about her analysis—about her. She remains through her final written utterances, a powerful transference-magnet. Tracy Morgan is the founding editor of NBiP and in private practice in NYC and Rome, Italy She can be reached at tracynewbooksinpsychoanalysis@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology
0:00 Intro 0:20 Opening 1:23 In2IT 9:09 Star Wars-games 20:20 Xiaomi's blokkade 24:34 Fairphone-oortjes 29:18 NBIP 47:30 Surface 58:51 Sneakpeek In deze aflevering praten Arnoud Wokke, Jurian Ubachs en Olaf van Miltenburg over de Philips In2IT-pda uit de jaren '90, de vele Star Wars- en Marvel-games, Xiaomi's blokkade van ongewenste woorden, Fairphone-oortjes, het NBIP en de rol van Microsoft Surface in de markt. See omnystudio.com/listener for privacy information.
Christopher Russell is a psychoanalyst in Chelsea, Manhattan and a host on the podcast New Books In Psychoanalysis. His background is in restaurants and hospitality where the act of welcoming and nourishing prepared him for his work as an analyst. He trained at The Center for Modern Psychoanalytic Studies in New York, https://www.cmps.edu/ and the Boston Graduate School of Psychoanalysis in Brookline Massachusetts. https://bgsp.edu/ “We can make our minds so like still water that beings gather about us that they may see, it may be, their own images, and so live for a moment with a clearer, perhaps even with a fiercer life because of our quiet.” ― William Butler Yeats He is reachable via email: crussellPSYA (at) gmail (dot) com Mentioned in this episode: New Books In Psychoanalysis: https://newbooksnetwork.com/category/psychoanalysis/ Tracy Morgan: https://newbooksnetwork.com/meet-the-nbip-hosts/ Phyllis Meadow: https://www.cmps.edu/The-New-Psychoanalysis-by-Phyllis-Meadow Hyman Spotnitz: https://www.amazon.com/Modern-Psychoanalysis-Schizophrenic-Patient-Technique/dp/0970392362 Babette Becker book and interview: http://bit.ly/2Z2xDW1 Jean Laplanche, Jonathan House and Unconscious in Translation: https://uitbooks.com André Greene: https://psychoanalysis.org.uk/authors-and-theorists/andré-green RU62 with Molly Merson: http://www.renderingunconscious.org/psychoanalysis/ru63-molly-merson-psychoanalytic-therapist/ NBiP with Vanessa Sinclair & Manya Steinkoler: https://newbooksnetwork.com/vanessa-sinclair-and-manya-steinkoler-on-psychoanalysis-and-violence-routledge-2018/ Psychoanalysis to Come: Community and Culture: http://dasunbehagen.org/event/du-international-conference-psychoanalysis-come-community-culture/ Rendering Unconscious Podcast is hosted by psychoanalyst Dr. Vanessa Sinclair, who interviews psychoanalysts, psychologists, scholars, creative arts therapists, writers, poets, philosophers, artists & other intellectuals about their process, world events, the current state of mental health care, politics, culture, the arts & more. Episodes are also created from lectures given at various international conferences. www.renderingunconscious.org Please support the podcast at: www.patreon.com/vanessa23carl Rendering Unconscious is also a book! Rendering Unconscious: Psychoanalytic Perspectives, Politics and Poetry (Trapart, 2019): store.trapart.net/details/00000 Rendering Unconscious Podcast can be found at: Spotify, iTunes, YouTube, Vimeo, SoundCloud Please visit the About page for links to all of these sites: www.renderingunconscious.org/about/ For more, please visit the following websites: www.renderingunconscious.org www.drvanessasinclair.net https://store.trapart.net http://dasunbehagen.org The song at the end of the episode is "Death Disco Scan" from the album Sound 23 by Vanessa Sinclair & Douglas Lucas, forthcoming from Highbrow Lowlife and Trapart Editions: https://store.trapart.net/item/6
Gun violence must be what drive defusion looks like; with every shot fired, with every life stilled by rounds of ammo, we are summoned to address the acute darkness of psychic collapse and radical decompensation. We witness the unthreading of a once more sturdily interwoven seam. We live on the edge. Don't sit with your back to the door. By the time you get that gun out of your purse, you know it's already too late. How did we get to this point? How did you and I become captive to a violence that holds us all captive? Ours is a culture that depends on spikes in fear followed by states of frenzy followed by mind-blowing numbness. Given the overstimulation that drives us to seek quiescence—how we live now—I chose the death drive as the autumnal theme for my work at NBiP. Vanessa Sinclair and Manya Steinkoler's book Psychoanalysis and Violence: Contemporary Psychoanalytic Perspectives (Routledge 2018) provided me with an antidote to the temptation to defensively play dead. It is perhaps an understatement to say that our capacity to withstand otherness needs some bolstering. We are in luck with this interview for no one works with otherness in quite the way Lacanian-inflected analysts do. Sinclair and Steinkoler argue that we have gone beyond being unbehagen—the malaise one feels in everyday life (which would now feel like a luxury)—and detail a different kind of anxious, imperiled experience—they call it to be “angwashed”: in short, we are soaking in it. This book is about the consequences of a new experience of aloneness, about the inculcation and proliferation of narcissism, and its dire consequences. I think of guns and I think of trigger warnings. The one who pulls the trigger is radically alone. The one who needs the safe space ends up being set apart. No one belongs. Belonging demands we be with others. Yet when you kill someone they are with you forever. When you kill someone you have also at long last really made contact with a being outside yourself. As Modern analysts say: “follow the contact.” Lacan reminds us that the human subject is catapulted into being by an encounter with language, the other, and the social link. Each of these entities threatens human narcissism. As such, every encounter with difference (represented by language, the other, the world) can arouse the specter of violence. Please feel free to address all comments regarding the interview to me at tracedoris@gmail.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
John Launer's Sex Versus Survival: The Life and Ideas of Sabina Spielrein (Henry N. Abrams, 2017) manages to supplant (and given the power of the visual image, this is no mean feat) the picture you may have in your mind of Keira Knightley and Michael Fassbender in flagrante delicto. If this reference does not ring a bell, perhaps you can just consider yourself lucky. What follows are some head spinning facts: Sabina Spielrein was the first female member of Freudʼs inner circle. As a young Russian woman from a prominent, educated and chaotic Jewish family, she fell ill and was treated at the Burghozli Hospital for psychiatric illnesses in Zurich. There she began to recover and to do research into the psyche. On regaining her emotional balance, she attended medical school. She wrote a paper that argued for the existence of a death instinct in 1912, pre-empting Freudʼs work in that area by 8 years. She developed ways of working with children that also preceded the thinking of Anna Freud or Melanie Klein. Her dissertation was on the language of schizophrenia. She comingled evolutionary ideas with psychoanalytic ideas. She was interested in sex and sexuality. She treated Jean Piaget. She worked with Vygotsky. She was involved with the project under Trotsky to link communism with psychoanalysis. She endeavored to mend the rift between Freud and Jung. She was killed by the Nazi regime. Her life resembles a nodal point; she stood at the crossroads of extraordinary changes in world politics and psychoanalysis. She was not necessarily happy. She wrote in ways that could hide her strong points of view. She was on the scene yet left almost no footprint. She was a person with breakdown knowledge who became an analyst. She was with people, working, and yet she comes off as solitary. I have written all of this and not mentioned she had a youthful affair and fascination with Carl Jung. Why do I not lead with this story you may ask? After all that is the story we all know if we know anything about her. But given what has been detailed above, a life with many contours, doesnʼt the young adult dalliance with Jung seem more or less a footnote? Tracy D. Morgan is the founding editor and first host of NBIP. A psychoanalyst, practicing in NYC and Rome, she serves on the faculty at the Center for Modern Psychoanalytic Studies. Trained also as a historian, she writes about many things. Write to her at tracedoris@gmail.com. Learn more about your ad choices. Visit megaphone.fm/adchoices
Benjamin Fong's Death and Mastery: Psychoanalytic Drive Theory and the Subject of Late Capitalism (Columbia UP, 2016) revitalizes two oft' maligned psychoanalytic concepts, the death drive and the drive to mastery, and makes lively and thoroughgoing use of both to revisit arguments about the power of the culture industry and how we might resist its narcotizing allure. For instance, we know Facebook is the devil, offering us relief from real strife via impotent political engagement; like prisoners in solitary we write on its wall. We know Netflix is a platform for product placement that we pay for, meanwhile losing track of our myriad subscriptions. We know we ought to think twice before inhaling the contents of either yet we simply cannot seem to stop ourselves. What gives? This--our compliant involvement with what promises to decrease our power and increase our alienation—is an old Frankfurt School obsession and query. Fong attempts to explain our complicity by using Freud altogether differently than his forebears. (Fong has been a member of the Society for Psychoanalytic Inquiry which, having turned ghosts into ancestors, strikes me as the closest thing we have to a contemporary version of the Institut fur Sozialforschung going today, although I believe most of its members are American born.) He reminds us that the Frankfurt School ignored the death drive. In fact, the Freud engaged by the Frankfurt School appears to have stopped writing around 1919. (It is very odd to think that they did not absorb and make use of Beyond The Pleasure Principle, forget Civilization and Its Discontents.) I admit I found myself wondering if Freud's conclusions about man as wolf to man, the impossibility of loving our neighbor as ourselves, and our desire to go out as we came in, were simply too bleak even for Adorno, Horkheimer and Marcuse? Of course, the death drive is tough for politics: how to organize people to fight for what is just if, at the end of the day, they simply seek the cessation of tension, and furthermore, are compulsively drawn to repeat their worst experiences? Freud's thinking after 1920 can be read as offering a devastating critique of neoliberal “just do it” life with its appeals to progress and perfectibility. And Fong puts this Freud to great use. Attempting to construct a way out of being subsumed by the culture industry, with its promise of ruin, Fong champions a reappraisal of the super-ego as a friendly presence. He borrows from Hans Loewald, who argued for the super-ego as being future oriented, and harboring a hopeful fantasy, like a kind parent, about the fate of the ego over time. Fong also engages the thinking of Jacques Lacan, and with his help, tries to answer a question derived from a debate between Freud and Wilhelm Reich, about “where does the misery come from?” (Thanks to Jacqueline Rose for bringing this question to all of our attention). He develops a new theory (!) about aggressivity that locates it as arising neither solely from within nor from without. Interestingly, he does not rely on Laplanche to make his argument. That said, mastery as a concept scares me. Can “the master's tools,” to paraphrase Audre Lorde, “dismantle the master's house?” Lawrence Kohlberg's stages of moral development did come to mind as I read, and I was left at times feeling a bit like one of Carol Gilligan's adolescent girls, putting my feet, talk about returning to the primordial ooze, into the shoes of another. Then there is Freud's idea that women lack sufficient super-egos. Following this logic, it is not too strange to ask if women can exercise mastery? And finally, what about Kerry James Marshall's evocative and resonant use of the word, albeit spelled differently (Mastry), to refer to both slavery, the slave master, and the lives of those who survived it and his aftermath? Mastery is not a neutral word. Tracy D. Morgan is a psychoanalyst and the founding editor of NBiP. Write to her at tracedoris@gmail.com
Benjamin Fong's Death and Mastery: Psychoanalytic Drive Theory and the Subject of Late Capitalism (Columbia UP, 2016) revitalizes two oft' maligned psychoanalytic concepts, the death drive and the drive to mastery, and makes lively and thoroughgoing use of both to revisit arguments about the power of the culture industry and how we might resist its narcotizing allure. For instance, we know Facebook is the devil, offering us relief from real strife via impotent political engagement; like prisoners in solitary we write on its wall. We know Netflix is a platform for product placement that we pay for, meanwhile losing track of our myriad subscriptions. We know we ought to think twice before inhaling the contents of either yet we simply cannot seem to stop ourselves. What gives? This--our compliant involvement with what promises to decrease our power and increase our alienation—is an old Frankfurt School obsession and query. Fong attempts to explain our complicity by using Freud altogether differently than his forebears. (Fong has been a member of the Society for Psychoanalytic Inquiry which, having turned ghosts into ancestors, strikes me as the closest thing we have to a contemporary version of the Institut fur Sozialforschung going today, although I believe most of its members are American born.) He reminds us that the Frankfurt School ignored the death drive. In fact, the Freud engaged by the Frankfurt School appears to have stopped writing around 1919. (It is very odd to think that they did not absorb and make use of Beyond The Pleasure Principle, forget Civilization and Its Discontents.) I admit I found myself wondering if Freud's conclusions about man as wolf to man, the impossibility of loving our neighbor as ourselves, and our desire to go out as we came in, were simply too bleak even for Adorno, Horkheimer and Marcuse? Of course, the death drive is tough for politics: how to organize people to fight for what is just if, at the end of the day, they simply seek the cessation of tension, and furthermore, are compulsively drawn to repeat their worst experiences? Freud's thinking after 1920 can be read as offering a devastating critique of neoliberal “just do it” life with its appeals to progress and perfectibility. And Fong puts this Freud to great use. Attempting to construct a way out of being subsumed by the culture industry, with its promise of ruin, Fong champions a reappraisal of the super-ego as a friendly presence. He borrows from Hans Loewald, who argued for the super-ego as being future oriented, and harboring a hopeful fantasy, like a kind parent, about the fate of the ego over time. Fong also engages the thinking of Jacques Lacan, and with his help, tries to answer a question derived from a debate between Freud and Wilhelm Reich, about “where does the misery come from?” (Thanks to Jacqueline Rose for bringing this question to all of our attention). He develops a new theory (!) about aggressivity that locates it as arising neither solely from within nor from without. Interestingly, he does not rely on Laplanche to make his argument. That said, mastery as a concept scares me. Can “the master's tools,” to paraphrase Audre Lorde, “dismantle the master's house?” Lawrence Kohlberg's stages of moral development did come to mind as I read, and I was left at times feeling a bit like one of Carol Gilligan's adolescent girls, putting my feet, talk about returning to the primordial ooze, into the shoes of another. Then there is Freud's idea that women lack sufficient super-egos. Following this logic, it is not too strange to ask if women can exercise mastery? And finally, what about Kerry James Marshall's evocative and resonant use of the word, albeit spelled differently (Mastry), to refer to both slavery, the slave master, and the lives of those who survived it and his aftermath? Mastery is not a neutral word. Tracy D. Morgan is a psychoanalyst and the founding editor of NBiP. Write to her at tracedoris@gmail.com Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
Benjamin Fong’s Death and Mastery: Psychoanalytic Drive Theory and the Subject of Late Capitalism (Columbia UP, 2016) revitalizes two oft’ maligned psychoanalytic concepts, the death drive and the drive to mastery, and makes lively and thoroughgoing use of both to revisit arguments about the power of the culture industry and how we might resist its narcotizing allure. For instance, we know Facebook is the devil, offering us relief from real strife via impotent political engagement; like prisoners in solitary we write on its wall. We know Netflix is a platform for product placement that we pay for, meanwhile losing track of our myriad subscriptions. We know we ought to think twice before inhaling the contents of either yet we simply cannot seem to stop ourselves. What gives? This--our compliant involvement with what promises to decrease our power and increase our alienation—is an old Frankfurt School obsession and query. Fong attempts to explain our complicity by using Freud altogether differently than his forebears. (Fong has been a member of the Society for Psychoanalytic Inquiry which, having turned ghosts into ancestors, strikes me as the closest thing we have to a contemporary version of the Institut fur Sozialforschung going today, although I believe most of its members are American born.) He reminds us that the Frankfurt School ignored the death drive. In fact, the Freud engaged by the Frankfurt School appears to have stopped writing around 1919. (It is very odd to think that they did not absorb and make use of Beyond The Pleasure Principle, forget Civilization and Its Discontents.) I admit I found myself wondering if Freud’s conclusions about man as wolf to man, the impossibility of loving our neighbor as ourselves, and our desire to go out as we came in, were simply too bleak even for Adorno, Horkheimer and Marcuse? Of course, the death drive is tough for politics: how to organize people to fight for what is just if, at the end of the day, they simply seek the cessation of tension, and furthermore, are compulsively drawn to repeat their worst experiences? Freud’s thinking after 1920 can be read as offering a devastating critique of neoliberal “just do it” life with its appeals to progress and perfectibility. And Fong puts this Freud to great use. Attempting to construct a way out of being subsumed by the culture industry, with its promise of ruin, Fong champions a reappraisal of the super-ego as a friendly presence. He borrows from Hans Loewald, who argued for the super-ego as being future oriented, and harboring a hopeful fantasy, like a kind parent, about the fate of the ego over time. Fong also engages the thinking of Jacques Lacan, and with his help, tries to answer a question derived from a debate between Freud and Wilhelm Reich, about “where does the misery come from?” (Thanks to Jacqueline Rose for bringing this question to all of our attention). He develops a new theory (!) about aggressivity that locates it as arising neither solely from within nor from without. Interestingly, he does not rely on Laplanche to make his argument. That said, mastery as a concept scares me. Can “the master’s tools,” to paraphrase Audre Lorde, “dismantle the master’s house?” Lawrence Kohlberg’s stages of moral development did come to mind as I read, and I was left at times feeling a bit like one of Carol Gilligan’s adolescent girls, putting my feet, talk about returning to the primordial ooze, into the shoes of another. Then there is Freud’s idea that women lack sufficient super-egos. Following this logic, it is not too strange to ask if women can exercise mastery? And finally, what about Kerry James Marshall’s evocative and resonant use of the word, albeit spelled differently (Mastry), to refer to both slavery, the slave master, and the lives of those who survived it and his aftermath? Mastery is not a neutral word. Tracy D. Morgan is a psychoanalyst and the founding editor of NBiP. Write to her at tracedoris@gmail.com Learn more about your ad choices. Visit megaphone.fm/adchoices
Benjamin Fong’s Death and Mastery: Psychoanalytic Drive Theory and the Subject of Late Capitalism (Columbia UP, 2016) revitalizes two oft’ maligned psychoanalytic concepts, the death drive and the drive to mastery, and makes lively and thoroughgoing use of both to revisit arguments about the power of the culture industry and how we might resist its narcotizing allure. For instance, we know Facebook is the devil, offering us relief from real strife via impotent political engagement; like prisoners in solitary we write on its wall. We know Netflix is a platform for product placement that we pay for, meanwhile losing track of our myriad subscriptions. We know we ought to think twice before inhaling the contents of either yet we simply cannot seem to stop ourselves. What gives? This--our compliant involvement with what promises to decrease our power and increase our alienation—is an old Frankfurt School obsession and query. Fong attempts to explain our complicity by using Freud altogether differently than his forebears. (Fong has been a member of the Society for Psychoanalytic Inquiry which, having turned ghosts into ancestors, strikes me as the closest thing we have to a contemporary version of the Institut fur Sozialforschung going today, although I believe most of its members are American born.) He reminds us that the Frankfurt School ignored the death drive. In fact, the Freud engaged by the Frankfurt School appears to have stopped writing around 1919. (It is very odd to think that they did not absorb and make use of Beyond The Pleasure Principle, forget Civilization and Its Discontents.) I admit I found myself wondering if Freud’s conclusions about man as wolf to man, the impossibility of loving our neighbor as ourselves, and our desire to go out as we came in, were simply too bleak even for Adorno, Horkheimer and Marcuse? Of course, the death drive is tough for politics: how to organize people to fight for what is just if, at the end of the day, they simply seek the cessation of tension, and furthermore, are compulsively drawn to repeat their worst experiences? Freud’s thinking after 1920 can be read as offering a devastating critique of neoliberal “just do it” life with its appeals to progress and perfectibility. And Fong puts this Freud to great use. Attempting to construct a way out of being subsumed by the culture industry, with its promise of ruin, Fong champions a reappraisal of the super-ego as a friendly presence. He borrows from Hans Loewald, who argued for the super-ego as being future oriented, and harboring a hopeful fantasy, like a kind parent, about the fate of the ego over time. Fong also engages the thinking of Jacques Lacan, and with his help, tries to answer a question derived from a debate between Freud and Wilhelm Reich, about “where does the misery come from?” (Thanks to Jacqueline Rose for bringing this question to all of our attention). He develops a new theory (!) about aggressivity that locates it as arising neither solely from within nor from without. Interestingly, he does not rely on Laplanche to make his argument. That said, mastery as a concept scares me. Can “the master’s tools,” to paraphrase Audre Lorde, “dismantle the master’s house?” Lawrence Kohlberg’s stages of moral development did come to mind as I read, and I was left at times feeling a bit like one of Carol Gilligan’s adolescent girls, putting my feet, talk about returning to the primordial ooze, into the shoes of another. Then there is Freud’s idea that women lack sufficient super-egos. Following this logic, it is not too strange to ask if women can exercise mastery? And finally, what about Kerry James Marshall’s evocative and resonant use of the word, albeit spelled differently (Mastry), to refer to both slavery, the slave master, and the lives of those who survived it and his aftermath? Mastery is not a neutral word. Tracy D. Morgan is a psychoanalyst and the founding editor of NBiP. Write to her at tracedoris@gmail.com Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss’ edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy’s affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy’s son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy’s three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who’s who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
Elizabeth Danto and Alexandra Steiner-Strauss' edited book, Freud/Tiffany: Anna Freud, Dorothy Tiffany Burlingham and The Best Possible School (Routledge, 2018), stands to alter what has become practically an idee fixe about Anna Freud. Whereas she can seem to exist only in a dyad with her father, she comes to life in this collection, outside of his purview. We meet the wealthy Dorothy Tiffany (as in stained glass) Burlingham from NYC who settles in Vienna with her children, fleeing a hard marriage, seeking analytic treatment for herself and her family. In short order, Anna Freud becomes the most important person in her life. Anna returns Dorothy's affections and together they embark on many marvelous and groundbreaking psychoanalytic projects. They create the Hietzing School in Red Vienna wherein the seeds for some of the most important psychoanalytic theorizing about children and adolescents are planted. Anna analyzes Dorothy's son. Sigmund Freud analyzes Dorothy who he accepts as a daughter-in-law. Together these two women form an over 40 year love and professional relationship that included buying a country cottage for weekend sojourns away from it all to creating the Hampstead war nurseries. Anna helped raise Dorothy's three kids and Dorothy trained to become an analyst. Thanks to the wonderful essays in this book, Anna Freud begins to take a new and exciting shape. The book reads like a psychoanalytic who's who: Erik Erikson, Peter Blos, August Aichorn are all on the scene teaching and advising at Heitzing. Almost all the students have analytic sessions. The Dewey method is applied. We meet Blos before he decides to enter analysis, having fallen into this position. We meet Erikson before he left his career as an artist to pursue analysis as well. This collection tells the story of a school, the lives it impacted, the intellectual and clinical legacy it generated, but most especially it highlights the libidinous legacy of Freud and Burlingham, who, in finding and loving each other, created new modes of research, innovative forms of clinical education and a variety of radical institutions that have forever changed the way we understand the lives of children. And I have not even mentioned all the gorgeous photographs sprinkled throughout the text. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as a historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
Octavia de Weerdt kwam als Roemeense ruim 27 jaar geleden naar Nederland, begon zeer succesvol met ondernemen in de internet en Cyber Security wereld en verkocht in 2016 haar succesvolle bedrijf. Met haar huidige bedrijf (OptPro BV) en haar positie als algemeen directeur bij de stichting NBIP betekent zij samen met haar team veel goeds voor (de veiligheid van) het Nederlands internet. We praten in deze aflevering met haar over succes, winst, identiteit en haar relatie met God in ondernemerschap.
This interview is really a conversation between two friends, peers, and colleagues–two women who were pleased to find each other in the psychoanalytic world who keep track of each others' development. I confess this as a form of journalistic disclosure, but, also, because of our connection, this interview traverses much more than the book she recently published, The Enigma of Desire: Sex, Longing, and Belonging in Psychoanalysis (Routledge, 2015). I ask Galit Atlas a slew of questions about key concepts in the book: what is she after using terms such as “enigmatic,” “pragmatic,” and “breaks in unity” among them. We wander through the Kristevan garden of bodily fluids and abjection and ponder Kristeva's appeal to Persian analysts like herself and Gohar Homanyapour (interviewed on NBIP by Anna Fishzon). We think about essentialism and motherhood and try to explore why sexuality takes precedence over desire in America. Her book title shares itself with one of Salvador Dali's most famous paintings, The Enigma of Desire, or My Mother, My Mother, My Mother, from 1929. Discoursing upon his creation, also in an interview, Dali had this to say: “Sometimes I spit with pleasure on my mother's portrait, since one can perfectly well love one's mother and still dream that one spits upon her . . . now go and try to make people understand that.” Atlas' book takes up Dali's demand for work (as well as Andre Green's plea for the re-establishment of sexuality as central to psychoanalysis), emphasizing sexuality and its many emanations in the clinic as speaking a language of its own. A clinically rich book, Atlas' work schools its readers in a new way of listening for that which is inchoate and ineffable and worth hearing. Her thinking takes us on a trip beyond the mother-infant dyad, stopping to drink at the house of Laplanche with a little Ruth Stein only to deposit us closer to the drives, opening the door to the land of the autoerotic. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as an historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
This interview is really a conversation between two friends, peers, and colleagues–two women who were pleased to find each other in the psychoanalytic world who keep track of each others’ development. I confess this as a form of journalistic disclosure, but, also, because of our connection, this interview traverses much more than the book she recently published, The Enigma of Desire: Sex, Longing, and Belonging in Psychoanalysis (Routledge, 2015). I ask Galit Atlas a slew of questions about key concepts in the book: what is she after using terms such as “enigmatic,” “pragmatic,” and “breaks in unity” among them. We wander through the Kristevan garden of bodily fluids and abjection and ponder Kristeva’s appeal to Persian analysts like herself and Gohar Homanyapour (interviewed on NBIP by Anna Fishzon). We think about essentialism and motherhood and try to explore why sexuality takes precedence over desire in America. Her book title shares itself with one of Salvador Dali’s most famous paintings, The Enigma of Desire, or My Mother, My Mother, My Mother, from 1929. Discoursing upon his creation, also in an interview, Dali had this to say: “Sometimes I spit with pleasure on my mother’s portrait, since one can perfectly well love one’s mother and still dream that one spits upon her . . . now go and try to make people understand that.” Atlas’ book takes up Dali’s demand for work (as well as Andre Green’s plea for the re-establishment of sexuality as central to psychoanalysis), emphasizing sexuality and its many emanations in the clinic as speaking a language of its own. A clinically rich book, Atlas’ work schools its readers in a new way of listening for that which is inchoate and ineffable and worth hearing. Her thinking takes us on a trip beyond the mother-infant dyad, stopping to drink at the house of Laplanche with a little Ruth Stein only to deposit us closer to the drives, opening the door to the land of the autoerotic. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as an historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
This interview is really a conversation between two friends, peers, and colleagues–two women who were pleased to find each other in the psychoanalytic world who keep track of each others’ development. I confess this as a form of journalistic disclosure, but, also, because of our connection, this interview traverses much more than the book she recently published, The Enigma of Desire: Sex, Longing, and Belonging in Psychoanalysis (Routledge, 2015). I ask Galit Atlas a slew of questions about key concepts in the book: what is she after using terms such as “enigmatic,” “pragmatic,” and “breaks in unity” among them. We wander through the Kristevan garden of bodily fluids and abjection and ponder Kristeva’s appeal to Persian analysts like herself and Gohar Homanyapour (interviewed on NBIP by Anna Fishzon). We think about essentialism and motherhood and try to explore why sexuality takes precedence over desire in America. Her book title shares itself with one of Salvador Dali’s most famous paintings, The Enigma of Desire, or My Mother, My Mother, My Mother, from 1929. Discoursing upon his creation, also in an interview, Dali had this to say: “Sometimes I spit with pleasure on my mother’s portrait, since one can perfectly well love one’s mother and still dream that one spits upon her . . . now go and try to make people understand that.” Atlas’ book takes up Dali’s demand for work (as well as Andre Green’s plea for the re-establishment of sexuality as central to psychoanalysis), emphasizing sexuality and its many emanations in the clinic as speaking a language of its own. A clinically rich book, Atlas’ work schools its readers in a new way of listening for that which is inchoate and ineffable and worth hearing. Her thinking takes us on a trip beyond the mother-infant dyad, stopping to drink at the house of Laplanche with a little Ruth Stein only to deposit us closer to the drives, opening the door to the land of the autoerotic. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as an historian, she writes about many things. Learn more about your ad choices. Visit megaphone.fm/adchoices
This interview is really a conversation between two friends, peers, and colleagues–two women who were pleased to find each other in the psychoanalytic world who keep track of each others' development. I confess this as a form of journalistic disclosure, but, also, because of our connection, this interview traverses much more than the book she recently published, The Enigma of Desire: Sex, Longing, and Belonging in Psychoanalysis (Routledge, 2015). I ask Galit Atlas a slew of questions about key concepts in the book: what is she after using terms such as “enigmatic,” “pragmatic,” and “breaks in unity” among them. We wander through the Kristevan garden of bodily fluids and abjection and ponder Kristeva's appeal to Persian analysts like herself and Gohar Homanyapour (interviewed on NBIP by Anna Fishzon). We think about essentialism and motherhood and try to explore why sexuality takes precedence over desire in America. Her book title shares itself with one of Salvador Dali's most famous paintings, The Enigma of Desire, or My Mother, My Mother, My Mother, from 1929. Discoursing upon his creation, also in an interview, Dali had this to say: “Sometimes I spit with pleasure on my mother's portrait, since one can perfectly well love one's mother and still dream that one spits upon her . . . now go and try to make people understand that.” Atlas' book takes up Dali's demand for work (as well as Andre Green's plea for the re-establishment of sexuality as central to psychoanalysis), emphasizing sexuality and its many emanations in the clinic as speaking a language of its own. A clinically rich book, Atlas' work schools its readers in a new way of listening for that which is inchoate and ineffable and worth hearing. Her thinking takes us on a trip beyond the mother-infant dyad, stopping to drink at the house of Laplanche with a little Ruth Stein only to deposit us closer to the drives, opening the door to the land of the autoerotic. Tracy D. Morgan is the founding editor and host of NBIP, a psychoanalyst in practice in NYC trained also as an historian, she writes about many things.
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend's, and any second now new NBiP host and psychoanalyst Anne Wennerstrand's wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip's book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips' most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud's dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips' clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one's story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
For those who are savvy about all things psychoanalytic, be they analysts, analysands, or fellow travelers, the existence, presence, work, writing, and imprimatur of Adam Phillips is given long, as opposed to short, shrift. It is safe to say that his voice is singular in its mellifluousness and its range. I first encountered his writing at one of my dearest friend’s, and any second now new NBiP host and psychoanalyst Anne Wennerstrand’s wedding. Her husband, (doyen of the world of choreography), Doug Elkins, insisted I read a snippet from Phillip’s book, On Monogamy, before they slipped on their rings. This request placed the thinking of Phillips squarely into my casually bridesmaided lap. That Elkins, a dancer with what we then called “downtown” street credibility knew from Adam Phillips perhaps 15 years ago says something; and it says something about Phillips and his reach. In Phillips’ most recent book, Becoming Freud: The Making of a Psychoanalyst (Yale UP, 2014), we encounter the biography of a man who thought the entire genre of biography was nothing but bunk. And yet, in this biography of Freud we also encounter a writer who seeks to show respect for Freud’s dis-ease if not utter disrespect for the attempt to write the story of his life. As such, the book illustrates Phillips’ clinical acumen as much as his mind, his writing mien, and the life of his subject. Demonstrating great caution, going up to the lip of certain facts without speculating unduly, like a savvy but sensitive psychoanalyst, Phillips offers the world a book that, like a true tree of life, grows in many directions at once. As no doubt it will be read by people unfamiliar with “the talking cure” it carries a heavy burden in a day and age that prefers writing/texting/emailing to talking a deux, forget entering into an analysis! Embedded within the text we find a vast exploration of the difference between “telling one’s story” (on Oprah or in a blog as is de rigeur in the culture of confession du moment) and speaking in the analytic dyad. Ultimately, as compared with what real truths might be uttered in a psychoanalysis, indeed the facts of biography look paltry. And furthermore, as this is a book that plays hardball with commonplace conceptions of knowledge, data, and truth, as compared with the exploration of unruly desire and its vicissitudes, we find ourselves returned to Freud who told us that the truths we create for the public work well to hide the real thing, the kinds of archaic truths spoken solely within the confines of a psychoanalytic setting. Phillips brings back the primacy of the sexual to Freud, and hence to psychoanalysis. Bring on the alleluia chorus and enjoy the interview!! Learn more about your ad choices. Visit megaphone.fm/adchoices
Steven Kuchuck converses with NBiP about his newly edited book Clinical Implications of the Psychoanalyst’s Life Experience: When the Personal Becomes Professional (Routledge, 2013). It focuses on the impact of the analyst’s life experiences vis a vis their clinical mode and mien. The book, with 18 essays, (written by mostly relational or interpersonal analysts with the notable exception of the venerable Martin Bergmann) covers a lot of terrain. It is divided loosely into two parts, with the first section focusing on early life events and the second on later ones. So we read about the impact of surviving Auschwitz and how it colors Anna Ornstein’s clinical demeanor. And how Susie Orbach, growing up in a family full of both fiery left-wing passions and a plethora of secrets, found herself in possession of a heightened desire to bring things hidden out into the light. Eric Mendelsohn describes the end of his marriage and explores his work with patients during that time. Philip Ringstrom reviews certain familial themes regarding ecumenism and improvisation and iterates how they play out in his work as an analyst. Galit Atlas explores her interest in the vicissitudes of sexuality as derived from many sources, prominent among them her Mizrahi outsiderness. Noah Glassman and Steven Botticelli think through their becoming fathers together of a son and how their clinical listening was impacted. Variety abounds. Many of the essays are deeply autobiographical. The reader is given a moment to peek into the analyst’s oft’ hidden inner workings. As such, the book satisfies something perhaps prurient. But what is discussed in the interview largely concerns what this book is also symptomatic of; it is no mistake that many writing herein are self-described refugees from what they perceived to be a more austere classical training where what the analyst brought into the clinical encounter was to be redacted. Additionally, the rigors of analytic work are myriad. In a culture that does not embrace the work of analysis, but rather sees fit to attack it, are analyst’s suffering from certain forms of deprivation? Certainly this book indicates a wish to be seen more fully. And the move towards analytic self-disclosure reaches a kind of apex in this publication. It is one thing to self-disclose to a patient in a session but this book can be read by all and sundry. So in the interview we also discuss the analyst’s needs and what stands in the way of their being met and how the psychoanalytic culture might begin to more frankly acknowledge their existence. The need to be seen stands in stark contrast to the ideal of neutrality. This book is reflective of the ever-swinging pendulum, and also the never-ending tension within 21st century psychoanalysis, regarding the now-perpetual lure of exploring the analyst’s subjectivity alongside the extreme importance of leaving room for the patient to elaborate, in an unimpeded way, fantasies, transferences and more. Learn more about your ad choices. Visit megaphone.fm/adchoices
Steven Kuchuck converses with NBiP about his newly edited book Clinical Implications of the Psychoanalyst's Life Experience: When the Personal Becomes Professional (Routledge, 2013). It focuses on the impact of the analyst's life experiences vis a vis their clinical mode and mien. The book, with 18 essays, (written by mostly relational or interpersonal analysts with the notable exception of the venerable Martin Bergmann) covers a lot of terrain. It is divided loosely into two parts, with the first section focusing on early life events and the second on later ones. So we read about the impact of surviving Auschwitz and how it colors Anna Ornstein's clinical demeanor. And how Susie Orbach, growing up in a family full of both fiery left-wing passions and a plethora of secrets, found herself in possession of a heightened desire to bring things hidden out into the light. Eric Mendelsohn describes the end of his marriage and explores his work with patients during that time. Philip Ringstrom reviews certain familial themes regarding ecumenism and improvisation and iterates how they play out in his work as an analyst. Galit Atlas explores her interest in the vicissitudes of sexuality as derived from many sources, prominent among them her Mizrahi outsiderness. Noah Glassman and Steven Botticelli think through their becoming fathers together of a son and how their clinical listening was impacted. Variety abounds. Many of the essays are deeply autobiographical. The reader is given a moment to peek into the analyst's oft' hidden inner workings. As such, the book satisfies something perhaps prurient. But what is discussed in the interview largely concerns what this book is also symptomatic of; it is no mistake that many writing herein are self-described refugees from what they perceived to be a more austere classical training where what the analyst brought into the clinical encounter was to be redacted. Additionally, the rigors of analytic work are myriad. In a culture that does not embrace the work of analysis, but rather sees fit to attack it, are analyst's suffering from certain forms of deprivation? Certainly this book indicates a wish to be seen more fully. And the move towards analytic self-disclosure reaches a kind of apex in this publication. It is one thing to self-disclose to a patient in a session but this book can be read by all and sundry. So in the interview we also discuss the analyst's needs and what stands in the way of their being met and how the psychoanalytic culture might begin to more frankly acknowledge their existence. The need to be seen stands in stark contrast to the ideal of neutrality. This book is reflective of the ever-swinging pendulum, and also the never-ending tension within 21st century psychoanalysis, regarding the now-perpetual lure of exploring the analyst's subjectivity alongside the extreme importance of leaving room for the patient to elaborate, in an unimpeded way, fantasies, transferences and more. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
In Please Select Your Gender: From the Invention of Hysteria to the Democratization of Transgenderism (Routledge, 2010), Patricia Gherovici unpacks the ways in which hysteria, Lacanian-style, functions. Approaching her topic, transgenderism, from many angles, she takes us on a whirlwind tour of how the transgender turn is changing clinical thinking and practice. The person who comes into the consulting room with questions about “being in the right body” sheds light on the culture and perhaps especially the culture of psychoanalysis. Arguing against a more traditional Lacanian view that the refusal to accept sexual difference is indicative of a psychotic structure, Gherovici details why she thinks otherwise. She is passionate and informed and true to her training all at once. NBiP senses that she is an unusual psychoanalytic scholar who is exhaustive in her cross-disciplinary research and so brings to us many challenging and provocative questions. Her thinking has strong foundations and her intellectual scaffolding is made of only the finest material. To analysts, anthropologists, activists, queer and feminist theorists, philosophers and historians, Patricia Gherovici has something to say. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies
In Please Select Your Gender: From the Invention of Hysteria to the Democratization of Transgenderism (Routledge, 2010), Patricia Gherovici unpacks the ways in which hysteria, Lacanian-style, functions. Approaching her topic, transgenderism, from many angles, she takes us on a whirlwind tour of how the transgender turn is changing clinical thinking and practice. The person who comes into the consulting room with questions about “being in the right body” sheds light on the culture and perhaps especially the culture of psychoanalysis. Arguing against a more traditional Lacanian view that the refusal to accept sexual difference is indicative of a psychotic structure, Gherovici details why she thinks otherwise. She is passionate and informed and true to her training all at once. NBiP senses that she is an unusual psychoanalytic scholar who is exhaustive in her cross-disciplinary research and so brings to us many challenging and provocative questions. Her thinking has strong foundations and her intellectual scaffolding is made of only the finest material. To analysts, anthropologists, activists, queer and feminist theorists, philosophers and historians, Patricia Gherovici has something to say. Learn more about your ad choices. Visit megaphone.fm/adchoices
In Please Select Your Gender: From the Invention of Hysteria to the Democratization of Transgenderism (Routledge, 2010), Patricia Gherovici unpacks the ways in which hysteria, Lacanian-style, functions. Approaching her topic, transgenderism, from many angles, she takes us on a whirlwind tour of how the transgender turn is changing clinical thinking and practice. The person who comes into the consulting room with questions about “being in the right body” sheds light on the culture and perhaps especially the culture of psychoanalysis. Arguing against a more traditional Lacanian view that the refusal to accept sexual difference is indicative of a psychotic structure, Gherovici details why she thinks otherwise. She is passionate and informed and true to her training all at once. NBiP senses that she is an unusual psychoanalytic scholar who is exhaustive in her cross-disciplinary research and so brings to us many challenging and provocative questions. Her thinking has strong foundations and her intellectual scaffolding is made of only the finest material. To analysts, anthropologists, activists, queer and feminist theorists, philosophers and historians, Patricia Gherovici has something to say. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis
In Please Select Your Gender: From the Invention of Hysteria to the Democratization of Transgenderism (Routledge, 2010), Patricia Gherovici unpacks the ways in which hysteria, Lacanian-style, functions. Approaching her topic, transgenderism, from many angles, she takes us on a whirlwind tour of how the transgender turn is changing clinical thinking and practice. The person who comes into the consulting room with questions about “being in the right body” sheds light on the culture and perhaps especially the culture of psychoanalysis. Arguing against a more traditional Lacanian view that the refusal to accept sexual difference is indicative of a psychotic structure, Gherovici details why she thinks otherwise. She is passionate and informed and true to her training all at once. NBiP senses that she is an unusual psychoanalytic scholar who is exhaustive in her cross-disciplinary research and so brings to us many challenging and provocative questions. Her thinking has strong foundations and her intellectual scaffolding is made of only the finest material. To analysts, anthropologists, activists, queer and feminist theorists, philosophers and historians, Patricia Gherovici has something to say. Learn more about your ad choices. Visit megaphone.fm/adchoices
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
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
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