New Books in Psychoanalysis

In this interview Dr. Theodore Jacobs discusses his book The Possible Profession: The Analytic Process of Change (Routledge, 2013) . Dr. Jacobs is a pioneer in the use of countertransference in the analytic setting and is regarded as the originator of the term “enactment” to describe the actions and emotions that occur within both the patient and analyst during treatment. In this interview we discuss how psychoanalytic technique has evolved and how Jacobs’ classical orientation has changed over his career. Dr. Jacobs also shared his views on self disclosure, current practice and the integration of one and two person psychologies. The interview concludes with Dr. Jacob’s thoughts on the current state of the profession, some of his favorite theorists, institute training, and the internecine battles that have occurred in psychoanalysis over the years. Theodore J. Jacobs, M.D., is a child and adolescent psychoanalyst as well as an adult analyst in private practice. He is Clinical Professor of Psychiatry (Emeritus) at the Albert Einstein College of Medicine and a Training and Supervising Analyst at the New York Psychoanalytic Institute and Institute for Psychoanalytic Education. Dr. Jacobs is also a past president of The Association for Child Psychoanalysis. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

20 Okt 201545min

At New Books in Psychoanalysis, interviews are conducted using Skype. As the program is audio rather than video based, it never occurred to me to use the camera on my computer to see on the screen the person I was speaking to. Rather, I kept my ear turned acutely towards the authors, hanging on their every word while privately perusing my list of questions. I have joked with many interviewees that for all I know they are in their pajamas or naked. Truth be told, I have had no interest in seeing the authors during the interview. There was and is something about having the experience that the listener has on hearing, rather than seeing, the interview that may play a role in creating a certain kind of intensity and intimacy. So it was not lost on me that for this particular interview with Gillian Isaacs Russell about a book that looks straightforwardly at the impact of technology on the therapeutic relationship, that we would not be making eye contact. Though we could, I requested that we not do so. And anyway, of course, if you have used it, eye contact is actually impossible on Skype. We can see each other but we cannot lock orbs. Our interview, as you will hear, is full of the same kinds of problems that one might have when working with a patient over the ether. At one point there is a bizarre reverb and everything Isaacs Russell says comes out in triplicate. We did not lose the connection though this has happened to me on several occasions while playing my interlocutory part. And of course we both had our anxieties about the capacity of the technology to connect us and to keep us connected but do bear in mind that we are not analyst and patient. Our relationship is layered with much less meaning or significance than that of the analytic couple. If the technology disconnected us, we would not wonder if it was something that one of us said. No one would have hurt feelings. We could keep it impersonal. In Screen Relations: The Limits of Computer-Mediated Psychoanalysis and Psychotherapy (Karnac, 2015), Isaacs Russell asks a key question of psychoanalysts: what might be lost in working this way? The interview explores reasons why analysts have jumped in to use Skype and explores what the implications might be of the loss of two bodies in a room together. Her thinking is clear and the ideas she pits forth I found haunting. The age old question of what makes a treatment psychoanalysis came to mind when reading this book as I wondered if you can’t smell the patient, if there is not the risk of touch that is not acted upon, if there is not the walk out the door when the session is over, is essential grist for the mill irreparably lost? Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

13 Okt 201555min

Lene Auestad, PhD, is Research Fellow in Philosophy at the University of Oslo, and affiliated with the Centre for Studies of the Holocaust and Religious Minorities, Oslo. She currently resides in the UK to pursuing long-standing interests in British psychoanalysis. Working at the interface of psychoanalytic thinking and ethics/political theory, her writing has focused on the themes of emotions, prejudice and minority rights. Her books include: Respect, Plurality, and Prejudice: A Psychoanalytical and Philosophical Enquiry into the Dynamics of Social Exclusion and Discrimination (Karnac, 2015) Nationalism and the Body Politic. Psychoanalysis and the Rise of Ethnocentrism and Xenophobia (Karnac, 2014) Psychoanalysis and Politics – Exclusion and the Politics of Representation (Karnac, 2012) Action, Freedom, Humanity – Encounters with Hannah Arendt (in Norwegian) Auestad founded and co-directs the interdisciplinary conference series “Psychoanalysis and Politics,” which aims to address how crucial contemporary political issues may be fruitfully analyzed through psychoanalytic theory and vice versa – how political phenomena may reflect back on psychoanalytic thinking. In the book we’ll be discussing today, Respect, Plurality, and Prejudice: A Psychoanalytical and Philosophical Enquiry into the Dynamics of Social Exclusion and Discrimination (Karnac, 2015), Auestad brings together psychoanalytic theory, philosophy, and sociology to create a bold and lively study of prejudice and its causes and effects at personal and social levels. The scope of her work is thrilling, moving from a clear investigation of how the unconscious and primary process play out in the phenomena of racism and prejudice; to the ethical issues of hate speech; to an exciting mash-up of Adorno and Bion on the implications of the authoritarian personality. But, following the example of Hannah Arendt, Auestad does not rest in the realm of detached theory, rather, she draws lessons from experience and current news headlines, exploring abuses and prejudice related to treatment of asylum seekers and migrants. Auestad is rigorous and thorough intellectually, but also uncommonly willing to consider how everyone plays a role in the workings of prejudice– including philosophers and psychoanalysts. During the interview, we attempt both to consider the content of Auestad’s study, but also to tell the intellectual story of her efforts to work across disciplines in ways that hold great promise for using psychoanalytic theory to understand social space. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

11 Sep 201555min

Feeling exhausted, hopeless, and anxious? You might be suffering from symptoms of neoliberalism, according toPaul Verhaeghe. In What About Me?: The Struggle for Identity in a Market-Based Society (Scribe Publications, 2014), he takes on “Enron society,” demonstrating how the core insights and principles of psychoanalysis can be brought to bear on social relations, history, and ideology. The last 50 years have witnessed a staggering proliferation of psychiatric disorders — a bloated Diagnostic and Statistical Manual for Mental Disorders (DSM) that has both reflected and caused the over-diagnosis, disciplining, and medication of individuals afflicted with social rather than mental problems. How can you not feel dejected and panic-stricken, asks Verhaeghe, when you live in a “meritocracy” that ensures some an obvious advantage? When you are evaluated incessantly and told you are not trying hard enough? When your work environment and community lack authority figures who take responsibility and set limits, leaving you to compete with coworkers and friends for scarce resources; and your creativity and passionate labor are immediately quantified and assessed for market value? You might even be relieved, argues Verhaeghe, to be diagnosed with an illness — and to incorporate it into your identity in order to excuse your inability to measure up. With so few options and so much pressure to fill the very limited number of slots designated for “winners,” having a neurologically determined ailment often feels better than being a failure. Using a psychiatric disorder as a shield from guilt is not malingering since the pervasiveness of neoliberal logic really has made you sick! What About Me? traces notions of identity historically, providing an instructive overview of the shifts in Western thinking about the self. The story proceeds from Aristotelian immanence to Christian transcendence: the ancient Greek view that ethics are innate and need to be cultivated through self-care to the Christian belief that ethics are external and divine and inherently sinful humans can only aspire to goodness through spiritual communion. Since the latter half of the twentieth century, European and American neoliberal norms again have turned to the individual but without the classical period’s interest in citizenship or religious references to authority and God. Neoliberalism instead promotes a hyper-individualism supported by narrow positivism (quantitative measurement) and meritocracy (for the privileged classes) applied across a wide range of disciplines and professions, including academia and healthcare. Neoliberal success is equated with profit and human beings are understood “naturally” to be competitive, selfish, and unethical (hence the avalanche of evaluation and rules). But, following behavioral biologist Frans de Waal, Verhaeghe suggests that altruism as well as aggression inhere to higher primates and the cultural environment determines whether empathy or egotism predominates. The neoliberal obsession with the individual at the expense of the community ignores the fundamental human craving for love and hospitality – affects and behavior that are necessary for our wellbeing. What, then, do we do about all this? How do we alter dominant ideology and social organization? With the help of clinical experience and psychoanalytic ethics, Verhaeghe invites us to think through a solution. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

18 Aug 201552min

Alison Bancroft has written a book with a refreshingly straightforward title: Fashion and Psychoanalysis: Styling the Self (I. B. Tauris, 2012). One immediately suspects that it reflects the author’s two most enduring obsessions and this suspicion is confirmed within the first quarter of our interview. Yet, as it turns out, both “psychoanalysis” and “fashion” demand qualification.By “fashion” Bancroft means adornment that assumes an innovative form – creativity applied to the surface of the body.The psychoanalysis she has in mind is Lacanian theory.If, then, you are expecting a condemnation of fashion as a frivolous pursuit or a Kleinian explanation for shifting hemlines and anorexic models, Bancroft will not satisfy. But if you are curious about what fashion as art and corporeal style might express about fundamental Freudian and Lacanian concepts like identification, femininity, and the unconscious, you will be delighted and edified.Readings of fashion and its sociocultural resonances teach us a great deal about the delimitation and radical questioning of the twentieth-century human subject.  By bringing fashion into dialogue with the Lacanian notions of object a, the sinthome, desire, and jouissance, Bancroft unearths its disruptive potential: the capacity of fashion — like that of literature, painting and psychoanalysis — to give fleeting glimpses into unconscious truths and the feminine abyss of subjectivity. The main body of Fashion and Psychoanalysis consists of four chapters that are discrete psychoanalytic explorations of fashion-as-protest, moving chronologically through Lacan’s teaching and spotlighting some of its key concepts.The first chapter considers the fashion photography of Nick Knight, whose presentations of fragmented, fractured bodies confound imagined ego boundaries and invite hysteric identifications from viewers.The second chapter discusses the work of the two most celebrated enfants terribles of 2000s fashion: John Galliano (formerly head designer at Dior) and Alexander McQueen.Bancroft analyzes a few of their best-known collections in order to demonstrate couture’s function as object a, driving desire and signaling feminine jouissance.Chapter 3 is about the courageous performance artist and fashion icon Leigh Bowery.Bancroft argues that his self-abjection and simultaneous embodiment of feminine and masculine positions prompted a painful pleasure in his audience – a transgressive jouissance brought out by masculinity’s violent destabilization.The final chapter investigates the similarities between Hussein Chalayan’s highly conceptual designs and Lacan’s sinthome.Is fashion, like the sinthome, a blurring of language and corporeality, the collapse of the Symbolic into feminine logic, the apex of aesthetic self-invention?Listen in and find out! Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

7 Aug 20151h 4min

We are mostly familiar with the hermeneutics of suspicion. But what about a hermeneutics of curiosity? In his latest book Relational Freedom: Emergent Properties of the Interpersonal Field (Routledge, 2015), Dr. Donnel Stern discusses the ways in which a spirit of mutual curiosity between analyst and analysand can transform the field between them and alter their relationships to each other and themselves. Continuing the groundbreaking work of Unformulated Experience and the more recent Partners in Thought, Relational Freedom showcases Dr. Stern’s ability to arrange clinical case studies, a rich history of psychoanalytic thought, and contemporary theoretical critique in such a way as opens the reader’s mind to new conceptions of the priority of feeling in the interpersonal/relational field. Along the way, he paints a picture of enactment (the interpersonalisation of dissociation) and how the analytic dyad can handle enactments in a fashion that frees up the analyst and analysand to see their relationship in a new light. Meditating on the influence of interpersonal and relational thinkers, such as Erich Fromm and Harry Stack Sullivan, Dr. Stern highlights the tension between the evidence-based, scientific idea of psychoanalysis and the broader, less empirical takes on this protean practice. Incorporating the thought of Hans-Georg Gadamer, he proposes that we “recognize that the hermeneutic position about the study and evaluation of psychoanalytic treatment is a valid way of thinking about these problems, and one that contradicts the objectivist agenda of systematic empirical research.” Aware of the challenges this recognition may entail, Dr. Stern spends a portion of this interview discussing an issue many humanistic analysts may face: namely, that of insurance providers requesting objective measures of improvement of health. While illuminating his theory of the mind as it exists within the field, Dr. Stern also discusses the personal aspect of his career. We learn about his educational journey to psychoanalysis, as well as his love for literature. Dr. Stern emphasizes the creative aspect of psychoanalysis in a fashion appropriately creative, and consequently engaging.​ Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

1 Aug 201557min

Theoretical and historical accounts of postcatastrophic societies often discuss melancholia and trauma at length but leave processes of mourning underexplored. In Warped Mourning: Stories of the Undead in the Land of the Unburied (Stanford UP, 2013), Alexander Etkind shows why mourning is more conducive to cultural analysis. Where trauma is unsymbolized and melancholia is contained within the self, mourning is often an address to the other.Mourning might entail attempts to remember, creatively work through, and make manifest losses in poetry, memorials, histories, painting, and other art forms.Without access to the unconscious, cultural historians can only engage what has already been represented and written — that which has materiality and symbolic richness.Individual and mutigenerational testaments and rituals of mourning — warped, haunted, and incomplete — are all that scholars have available. Warped Mourning is about how three generations spanning the Soviet and post-Soviet periods have mourned the millions who perished in the Terror, the Stalinist political repressions of the 1930s.Etkind peruses a broad array of writings and artifacts, offering interpretations inflected by insights from psychoanalysis and critical theory.Autobiographies, fiction, film, visual art, academic writings, and sites of memory like monuments contribute to a complex rendering of the work and evolution of mourning: from the mimetic and demetaphorized (potentially deadly) performative acts in the 1950s by those who directly experienced the gulag, to the still traumatized and politicized mourning by their children in the 1960s and 1970s, and, finally, to the more estranged or distanced remembrances of the post-Soviet years and today. Etkind argues that the killings and torture of the Soviet period were not fully worked through for a number of reasons: the gulag was state violence (and the state controlled public mourning), the division between perpetrators and victims was far from clear, and mourning the persecuted eventually became entwined with mourning the ideas of communism.Unfinished mourning and consequent improper burial and recognition of purge victims produced a culture replete with specters and uncanny monsters.The unpaid debt to the dead also created a strange temporality.Until recently, perhaps, Russia’s present has been flooded by the past.In the absence of proper monuments or sufficient memory making, history haunts Russia, propelling its politics and shaping its narratives with an immediacy and force unknown in the West. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

26 Jul 201550min

What meaning does money have in psychic life? And where does clinical psychoanalytic work fall in the realm of commerce? Does money play an inherently alienating role with regards to the psychoanalytic subject? Or might it contain meaning crucial to the patient’s progress? In Money Talks in Therapy, Society, and Life (Routledge, 2011), Brenda Berger and Stephanie Newman present a collection covering a wide range on the topic from varied psychoanalytic perspectives. With contributions from Muriel Dimen, Robert Glick, Theodore Jacobs, and others, money is understood in terms of psychosexuality, greed, envy, narcissism, sexuality, loss, the economics among candidates in psychoanalytic training institutes, and its ever-present roll in the transference/countertransference matrix. In the interview Berger describes the ways in which money was split off and denied in clinical psychoanalysis in the years leading up to the economic crash of 2008, and how this was followed by a re-emergence within the field after 2008. Berger offers compelling clinical examples to illuminate the ways in which landscape shifted dramatically after the crash, as money became, more and more, a container for psychic meaning. We discuss the ways in which the loss of money often facilitated deepening shifts within the treatment, as well as the psychic implications of financial fallout and what the current economic realities might mean for psychoanalysis in general. Brenda Berger is Assistant Clinical Professor of Medical Psychology in Psychiatry and Senior Associate Director for Psychology at the Columbia University Center for Psychoanalytic Training and Research. Dr. Berger is in private practice in New York City and Larchmont, NY, working with couples, individuals, and groups. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychoanalysis

9 Jul 201551min