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Quintessenz Bibliothek der Psychoanalyse Raul Päramo-Ortega Freud in Mexiko Ein Essay zur Geschichte der Psychoanalyse in Mexiko Aus dem mexikanischen Spanisch übersetzt von Ramön Leon und H. Jürgen Kagelmann Quilltessenz Anschrift des Autors Dr. Raul Päramo-Ortega Justo Sierra 2135, Guadalajara 44650 (Mexico) Anschriften der Übersetzer Dr. Ramön Leon, Eduardo Terry 1589, Lima 1 (Peru); Dr. H. Jürgen Kagelmann, Veilchenstr. 41, 8000 München 21 Die Deutsche Bibliothek - CIP-Einheitsaufnahme Päramo-Ortega, Raul: Freud in Mexiko : ein Essay zur Geschichte der Psychoanalyse in Mexiko / Raul Päramo-Ortega. Aus dem mexikanischen Span, übers, von Ramön Leon und H. Jürgen Kagelmann. - München: Quintessenz, 1992 (Quintessenz-Bibliothek der Psychoanalyse) ISBN 3-86128-135-X Dieses Werk ist urheberrechtlich geschützt. Jede Verwertung au- ßerhalb der engeren Grenzen des Urheberrechtsgesetzes ist ohne Zustimmung des Verlages unzulässig und strafbar. Das gilt ins- besondere für Vervielfältigungen, Übersetzungen, Mikrover- filmung und die Einspeicherung und Verarbeitung in elektroni- schen Geräten. Copyright © 1992 Quintessenz Verlags GmbH München Umschlaggestaltung: Dieter Vollendorf, München, unter Ver- wendung eines Motivs von Diego Rivera (Sonntagsträumerei im Alameda-Park) Satz:KAVW Druck und Bindung: WB-Druck, Rieden Printed in Germany , _. UniversJiSisblöilothsk . ISBN 3-86128-135-X . fegaroru i . Verlagsbestellnummer 5135 I Inhalt Vorwort Vorwort 7 Die Idee zu diesem Buch tauchte erstmals im Sommer 1988 auf, Erstes Kapitel: Einführung 13 als ich mich während einer Vortragsreise in München aufhielt und mit Dr. Kagelmann, dem Verleger meines ersten Buches: Zweites Kapitel: Die Rezeption Freuds in Mexiko 19 Das Unbehagen an der Kultur, zusammentraf. Während dieser Gespräche wurde die Idee geboren, eine Publikation zu verfas- Drittes Kapitel: Ein unbekannter Wegbereiter: sen, die sich speziell der wechselvollen Geschichte der Psycho- Jose Torres Orozco (1890-1925) 44 analyse in Mexiko widmen sollte. Dieses Buch sollte zum wich- tigen Datum 1992 vorliegen und zu allererst in deutscher Spra- Viertes Kapitel: Eine große Lücke: che publiziert werden. Ich betrachte es auch als kritische An- Die Jahre von 1922 bis 1955 53 merkung zu einem Fragment der Kulturgeschichte Mexikos. Fünftes Kapitel: Die ausländischen Einflüsse 55 Sicherlich ist das Buch, das wir jetzt vorlegen, in dem Sinne un- vollständig, daß es mit vielen Details ergänzt werden könnte. Sechstes Kapitel: Einige Bemerkungen zur Ich glaube und hoffe aber, daß es gelungen ist, eine vernünftige psychoanalytischen Literatur in Mexiko 64 Ausgewogenheit zu erreichen, was die notwendigerweise zu er- wähnenden Fakten, Personen, Vereinigungen und Kontexte an- Siebtes Kapitel: Die Mexikanische Psychoanalytische betrifft. Vereinigung (Asociacion Psicoanal f tica Mexicana) 71 Ich freue mich, dieses Buch geschrieben haben zu können, ohne " Achtes Kapitel: Gregorio Lemercier und sein Versuch, an eine offizielle mächtige Schule oder Institution gebunden Psychoanalyse und Religion zu vereinigen 102 zu sein und daß ich bei der Arbeit an diesem Buch auch nicht auf Stipendien, Forschungsgelder u.ä. angewiesen war, sondern Neuntes Kapitel: Gruppentherapie. Die Asociacion ökonomische und geistige Freiheit hatte, das zu schreiben, was Mexicana de Psicoterapia Anal f tica de Grupo (AMPAG).. 110 ich schreiben wollte. Diese Form persönlicher Freiheit ist ein nicht zu unterschätzender Vorteil. Ich möchte damit aber auch Zehntes Kapitel: Einige abschließende Überlegungen.... 113 ausdrücken, daß ich eben von Verpflichtungen und Abhängig- keiten gegenüber den verschiedenen, in diesem Buch mehr oder Literaturverzeichnis 116 weniger ausführlich erwähnten psychoanalytischen Gesell- schaften und Vereinigungen frei bin. Aus meiner Sicht wären Verzeichnis der Personen- und Institutionen 125 aber auch noch andere Vergünstigungen zu erwähnen, wie etwa die Möglichkeit, immer auch nichtmexikanische Patienten be- handeln zu dürfen, und mit vielen ausländischen Analytikern - nicht nur als Kollege, auch als Analysand - in Kontakt zu sein. Unter den Personen, die mir wertvolle Informationen zur Verfü- 6 7 gung gestellt hatten oder Daten ve r ifiziert haben - fast alle Psy- Die ganze Geschichte der Psychoanalyse in Mexiko (wie in je- dem anderen Land) ist die Geschichte ihrer wiederholten Brüche, choanalytiker verschiedener Schulen und Gruppen -, sind unbe- dingt folgende Namen zu erwähnen; Rodolfo Alvarez del Ca- Konflikte, Abspaltungen, und sie ist durchzogen von dem Fak- stillo, Nestor Braunstein, Isabel tum, daß die Psychoanalytiker (und ihre Institutionen) immer Andres Alejandro Cuevas Sosa, direkten Sinn Di'az Portillo, Mario C. Estrada Espinoza, Gladys Faha Beau- unter den gesteckten Zielen bleiben. In diesem in mont, Teöfilo de la Garza, Jose ist die Psychoanalyse (die nie Utopien herstellt) gewisserma- Jose Luis Gonzalez Chagoyän, Hernändez Luna, Jose Silva Garcfa, Maria Antonieta Torres ßen in ihrer radikalen Unvollkommenheit selber eine Utopie: Arlas, Enrique Torres Acevedo, Felix Velazco Alba und Stephan der Psychoanalytiker selbst kann nie adäquat sein eigenes Vav r ik. Ihnen sei an dieser Stelle mein herzlicher Dank ausge- Unbewußtes steuern, oder etwas vorsichtiger ausgedrückt: die sprochen. Formen der sozialen Organisation unserer Zivilisation - über die Tätigkeit des Unbewußten - sind immer weiter davon ent- Darüber hinaus verdanke ich viel meinen persönlichen Bezie- fernt, ein weniger konfliktreiches Zusammenleben zwischen ih- hungen - die sich von einem bloßen kollegialen Kontakt bis ren Mitgliedern zu begünstigen. hin zu engen freundschaftlichen Banden erstreckten - zu folgen- den, für die Geschichte der Psychoanalyse in Mexiko zentralen In Einklang mit einer Empfehlung des indisch-englischen Psy- Personen: Manuel Fernändez Villanueva der , Avelino Gonzalez choanalytikers Wilf r ied R. Bion darf man bei der Eroberung , Maria Langer, Santiago Ramfrez und Armando Suärez. Alle diese Psychoanalyse diese nicht als eine ahistorische Abstraktion leider schon verstorbenen Persönlichkeiten - gleichfalls in al- betrachten. Mit Bezug auf ein anderes lateinamerikanisches phabetischer Reihe erwähnt - waren wertvolle Informanten Land, Brasilien, sagte Bion einmal zu einem Inlcrviewpartner, , ohne daß ihnen das bewußt war. dem mexikanischen Analytiker Marco Antonio Dupont: Es ist absolut notwendig, daß es eine klare brasilianische [mexika- d Kultur Die vorletzte Fassung des Textes wurde auch von meinen Freun- nische etc.] Psychoanalyse gibt, die die Geschichte un den und Kollegen der Studiengruppe «Sigmund Freud» (Grupo de ihres Landes umfaßt. Die Gruppe muß ihre eigene phylogeneti- sche Entwicklung durchmachen, um eine solide Basis zu bekom- Estudios Sigmund Freud) in Guadalajara diskutiert, und zwar Mi- " guel Mendez, Javier Perez und Emma Ruiz. Von ihnen erhielt men (Dupont 1987). Die Entwicklung und die Praxis der Psy- ich viele freundliche Hinweise und Verbesserungsvorschlage. choanalyse vermengen die kulturellen Elemente des Landes, in Die letzte, jetzt vorliegende Version sollte ganz bewußt neu für dem sie entstand, mit den kulturellen Elementen des Landes, in sie sein. In einigen Abschnitten werden sie zweifellos die Dis- das sie eingeführt wird, was den histo r ischen Kontext in wei- kussionen wieder erinnerlich testen Sinn des Wortes meint. Diese Perspektive ist die, die ich , die sie mit mir geführt haben, und immer durchzuhalten versucht habe. Darüber hinaus möchte ich die mich dazu gebracht haben, einige Dinge zu ergänzen oder wegzulassen. Dafür danke ich ihnen noch einmal muß aber hin- für die deutschsprechenden Leser dieses Buches einige notwen- , zufügen, daß letztlich nur ich alleine für den Text und seine dige Daten zur Geschichte Mexikos und einige Ansichten von Aussagen verantwortlich bin. Ich möchte dabei auch nicht ver- Nichtmexikanem über dieses Land der Vulkane anfügen. gessen, meiner Assistentin Mary Fors für die enorme Arbeit zu danken , die sie mit der letzten Überarbeitung des Manuskriptes Antonin Artaud (1896-1948), der scharfsinnige und wahnsinni- Von Ih- .a hatte. Die deutsche Fassung lasen u . H. Dieter Rossacker und ge französische Poet, sagte 1947 einmal über Mexiko: ben, der Fort- Brigitte Milkau. rem Land ist vermutlich kaum etwas übriggeblie schritt und die Indust r ialisierung werden alles verdorben haben. 8 9 Das Mexiko, das ich kennengelernt habe, war noch lebendig, rialen Drang der Nordamerikaner. Dieses Mal sogar mit multina- auch wenn man schon sah , daß es nicht mehr lange so bleiben tionalen Bürgschaften. "' würde. Alle Quellen sind versiegt.. Artaud weist damit auf die negativen Auswirkungen der Modernisierungsanstrengungen In der mexikanischen Innenpolitik muß man nach wie vor die des herrschenden Kapitalismus für das Bewußtsein der damals absolute Dominanz einer Staatspartei notieren. Sie allerdings Juli 1988, als die vornehmlich bäuerlichen Bevölkerung hin. Dazu gehörte auch erlitt einen bemerkenswerten Einbruch am 6. de offenbar- die Unterdrückung der indianischen Bevölkerung. ausgeleerten Stimmurnen den Anfang von ihrem En ten. In dem heterogenen nationalen Panorama entsteht eine Auf der anderen Seite hatte der russische Cineast Sergej Eisen- neue politische Kultur um die Person von Cuauhtemoc Cärdenas stein den folgenden Eindruck von Mexiko während seines Besu- (dem Sohn des früheren Präsidenten Läzaro Cärdenas, der 1939 ches in den zwanziger Jahren: Etwas vom Garten Eden steht die Verstaatlichung der Ölindustrie durchsetzte). Läzaro Cär- " , intuiti- vor dem
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  • The Complex Phenomenon of Denial

    The Complex Phenomenon of Denial

    ONE The Complex Phenomenon of Denial abstract: Freud drew attention to the puzzling phenomenon of denial in many passages of his work. He focused on some of the contradictory aspects of the phenomenon in an article published in 1925. In that same article Freud theo- rized about a number of characteristics in human beings that one must postu- late in order to do justice to these many puzzling and contradictory aspects of denial. One of the strongest conclusions that Freud made was the claim that negation is a precondition for human freedom. I will present Freud’s ideas, but I will also demonstrate that his analysis is incomplete. In particular, Freud, in his crucial article on denial (“Negation” 1925), did not analyze the arduous work required to undo fully a denial and its consequences. In particular Freud did not draw attention to the need for acts of separation from primary care givers and for the creation of metaphoric moves in order to free oneself from the contradictions inherent in denials. INTRODUCTION In this chapter I will present Freud’s analysis of the puzzling phenomenon of denial, which consists of simultaneously denying and revealing the truth. Thus, when a patient answers that the female figure in his dream is not his mother, Freud interprets the answer as revealing that it really is his mother (Freud, S.E., XIX, 235).1 Or when a patient boasts that it is pleasant not to have had her headaches for so long, Freud interprets this as signaling that the attack is not far off (Ibid.