Psychoanalysis and Politics

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PSYCHOANALYSIS AND POLITICS OPPRESSION AND WELCOMING STRANGERS A conference to celebrate 10 years of Psychoanalysis and Politics September 19 th 2020, 9.00-18.00, Litteraturhuset, Amalie Skram, Wergelandsveien 29, 0167 Oslo "Also you shall not oppress a stranger, for you know the heart of a stranger, because you were strangers in the land of Egypt." Exodus 23:9, New King James Version "The ethical force of the public sacrificial meal rested upon very ancient ideas of the significance of eating and drinking together. Eating and drinking with a man was a symbol and a confirmation of fellowship and mutual social obligations. […] whenever food is eaten in common, the participation in the same substance establishes a sacred bond between those who consume it when it has entered their bodies." Freud, Totem and Taboo, 1913 This conference marks the 10 th anniversary of the international and interdisciplinary conference series Psychoanalysis and Politics. A central aspect of this ongoing community of thought is reflecting on the nature of inclusion, and specifically the unconscious and preconscious aspects of inclusion and its opposites in social settings. Thinking of how power and oppression is expressed and experienced in contemporary social and political spaces is key to understanding the workings of welcoming, or excluding, people who are conceived of as strangers. The conference will include contributions from some of the people who have supported our work throughout the years, and will provide ample space for dialogue between the participants. A programme and further information will be forthcoming. Psychoanalysis and Politics is registered as a non-profit organisation in Norway, org. no. 998 503 221 Webpage: www.psa-pol.org .

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On Sigmund Freud
On Sigmund Freud I came across a wonderful book, “Fifty Thinkers Who Shaped the Modern World”, by Stephen Trombley. I have read a few of the chapter’s and found them insightful. I came across a chapter on Sigmund Freud. There is a wonderful biography of “Freud: A Life for our Time” by Peter Gay. Here are parts from the book that I found interesting. “Sigmund Freud is a member of the great triumvirate of revolutionary nineteenth-century thinkers that includes Charles Darwin and Karl Man Each provided a map of essential contours of the human situation Darwin offered a scientific explanation of how man evolved; Mall provided the theoretical tools for man to locate and create himself in an historical context; and Freud provided a guide to man's psyche, and an explanation of the dynamics of his psychology. Freud was a revolutionary because he led the way to overcoming taboos about sex by identifying human beings as essentially sexual.(It is impossible to imagine the 'sexual revolution' of the 1960s without Freud.) He posited the existence of the unconscious, a hitherto secret territory that influences our decisions, a place where secrets and unexpressed desires hide. But he also argued that analysis could reveal the workings of our unconscious. Along with Josef Breuer (1842-1925 and Alfred Adler (1870-1937) Freud was the founder of psychoanalysis. Freud was a prolific author, whose books and essays range from the theory of psychoanalysis to reflections on society and religion. His joint work with Breuer, Studies on Hysteria (1895), described hysteria as the proper object of psychoanalytic method.
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Woolf, Freud, Forster, Stein
COLONIAL ANXIETY AND PRIMITIVISM IN MODERNIST FICTION: WOOLF, FREUD, FORSTER, STEIN by Marieke Kalkhove A thesis submitted to the Department of English In conformity with the requirements for the degree of Doctor of Philosophy Queen’s University Kingston, Ontario, Canada (March, 2013) Copyright ©Marieke Kalkhove, 2013 Abstract From W.H. Auden’s The Age of Anxiety to Sigmund Freud’s Civilization and Its Discontents, modernists have frequently attested to the anxiety permeating members of modern civilisation. While critics have treated anxiety as a consequence of the historical circumstances of the modernist period—two World Wars and the disintegration of European empires—my aim is to view anxiety in both a psychoanalytical and political light and investigate modernist anxiety as a narrative ploy that diagnoses the modern condition. Defining modernist anxiety as feelings of fear and alienation that reveal the uncanny relation between self and ideological state apparatuses which themselves suffer from trauma, perversion, and neurosis—I focus on the works of four key modernist writers—Sigmund Freud, Virginia Woolf, E.M. Forster, and Gertrude Stein. These authors have repeatedly constructed the mind as an open system, making the psyche one of the sites most vulnerable to the power of colonial ideology but also the modernist space par excellence to narrate the building and falling of empire. While the first part of my dissertation investigates the neurosis of post-war London in Woolf’s Mrs. Dalloway, the second part of my thesis discusses the perverse demands of the colonial system in Forster’s A Passage to India and Woolf’s The Waves, arguing that Woolf and Forster extend Freud’s understanding of repetition compulsion by demonstrating that the colonial system derives a “perverse” pleasure from repeating its own impossible demands.
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Totem and Taboo Sigmund Freud
Name:_______________________________ Period:_________ Totem and Taboo Sigmund Freud After having read the essay “Totem and Taboo”, answer the following questions in the form of a brief paragraph. 1. Define the term “totem” according to Freud. Give a quote from the text, and clarify it in your own words. 2. How does Freud explain the horror of incest in Chapter 1? 3. Define the term “taboo” according to Freud. Give a quote from the text and clarify it in your own words. 4. What does “ambivalence” mean? How does Freud apply ambivalence to his theories about the taboo? 5. Freud discusses the concept of touching more in an intellectual sense than a physical sense. What does Freud mean by intellectual touching? In what ways can we touch something intellectually? 6. Why is atonement more fundamental than purification according to Freud? 7. Freud discusses a taboo on names early in the text and elaborates on page 65. What is the significance of names according to Freud? Where in popular or modern culture do we see such taboos? 8. How does Freud define conscience on page 79? Discuss conscience using an example relatable to modern circumstances. 9. Define the term animism. If animism comes from the term anima meaning “animating principle”, how are we to understand animism? 10. How does Freud’s discussion on animism coincide with Nietzsche’s discussion on truth? Cite one specific quote from each text to support your connection. 11. Freud reintroduces the Oedipus Complex around page 150. How does the Oedipus Complex relate to Freud’s new ideas about totemism and taboo? 12.
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Totem and Taboo, Trans
Methodological windows : a view of the uncanny through filmmaking, psychoanalysis, and psychology GENT, Susannah <http://orcid.org/0000-0003-0091-2555> Available from Sheffield Hallam University Research Archive (SHURA) at: http://shura.shu.ac.uk/12358/ This document is the author deposited version. You are advised to consult the publisher's version if you wish to cite from it. Published version GENT, Susannah (2016). Methodological windows : a view of the uncanny through filmmaking, psychoanalysis, and psychology. In: METHOD: Ingenuity, Integration, Insight. 2016, Sheffield Hallam University, 12 May 2016. (Unpublished) Copyright and re-use policy See http://shura.shu.ac.uk/information.html Sheffield Hallam University Research Archive http://shura.shu.ac.uk Susannah Gent: Sheffield Hallam University, Method Conference, 2016 Supervisory team: Dr. Sharon Kivland (DoS) Chlöe Brown Dean Summers Thank you for agreeing to take part in this survey. In the following, you will be shown an image for a few seconds. This will be followed by a ‘rating slide’: To rate the image according to how eerie it makes you feel, ‘click’ on the black line in the appropriate location. Have a try first by clicking here… Click the black bar in the location best representing how eerie you feel about the image you have just seen: Not at all eerie Extremely eerie ‘There can’t be a mind for neuroscience and a mind for psychoanalysis. There’s only one human mind’. Quoted in: Casey Schwartz, ‘When Freud meets fMRI’, The Atlantic, <http://www.theatlantic.com/health/archive/2015/08/neuroscience-psychoanalysis-casey- schwartz-mind-fields/401999/ > accessed 1/2/16 ‘An uncanny experience occurs either when repressed infantile complexes have been revived by some impression, or when the primitive beliefs we have surmounted seem once more to be confirmed.’ Sigmund Freud (1919), “The ‘Uncanny’”, in The Standard Edition of the Complete Psychological Works of Sigmund Freud, vol.
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Moses and Monotheism and the Non-European Other
Rupkatha Journal on Interdisciplinary Studies in Humanities, Vol. VIII, No. 3, 2016 0975-2935 DOI: http://dx.doi.org/10.21659/rupkatha.v8n3.12 Full Text: http://rupkatha.com/V8/n3/12_Freud_Moses_Monotheism.pdf Freud’s Imaginative Work: Moses and Monotheism and the Non-European Other Jeremy De Chavez Associate Professor, Vice Chair, Department of Literature, College of Liberal Arts, De La Salle University, Manila, Philippines. ORCID: Orchid.org/0000-0003-0320-372X. Email: [email protected] Received April 13, 2016; Revised July 01, 2016; Accepted July 07, 2016; Published August 18, 2016 Abstract This essay tracks and maps out the ideas that informed the writing of Sigmund Freud’s final opus, the highly speculative and putatively historical text Moses and Monotheism. Contrary to interpretations of Moses and Monotheism as a work that critiques Jewishness as it outlines Freud’s theories on culture and religion, this essay suggests that Freud, in fact, attempts to defend Judaism by isolating what he believes is its quality that attracts hate—its monotheism—and by then ascribing that quality to the non-European other. In Freud’s work the non-European other is an exploitable resource that Freud uses to support and corroborate his theories with little concern at arriving at a genuine understanding of those cultures. Freud’s imaginative reconfiguration of the non-European other for his own purposes, what this essay refers to as his imaginative work, animates much of his writings on culture and as this essay suggests, results from Freud’s uneasy understanding of his own Jewish origins. Keywords: Freud, Moses and Monotheism, Said, Totem and Taboo What I find so compelling about [Moses and Monotheism] is that Freud seems to have made a special effort never to discount or play down the fact that Moses was non-European—especially since, in terms of his argument, modern Judaism and the Jews were mainly to be thought of as European, or at least belonging to Europe rather than Asia or Africa.
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Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Washington University St. Louis: Open Scholarship Washington University Jurisprudence Review Volume 1 | Issue 1 2009 Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L. Schroeder Follow this and additional works at: https://openscholarship.wustl.edu/law_jurisprudence Part of the Jurisprudence Commons Recommended Citation Jeanne L. Schroeder, Totem, Taboo and the Concept of Law: Myth in Hart and Freud, 1 Wash. U. Jur. Rev. 139 (2009). Available at: https://openscholarship.wustl.edu/law_jurisprudence/vol1/iss1/4 This Article is brought to you for free and open access by the Law School at Washington University Open Scholarship. It has been accepted for inclusion in Washington University Jurisprudence Review by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L. Schroeder* A startling aspect of H.L.A. Hart’s The Concept of Law1 is just how profoundly it rests on imaginary anthropology. Hart suggests that the development of “secondary” rules of change, recognition, and adjudication to supplement “primary,” or substantive, rules of law is the process by which primitive societies evolve into modern ones. In fact, like the writers of Genesis, Hart actually modulates between two unconnected creation stories. According to one, the rule of law is created after the death of a conqueror, Rex I, to insure the succession of his idiot son, Rex II. In a second story, primitive society loses its direct relationship with primary laws and develops the secondary rules.
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Freud Was Right! Lecture One: the Universal Oedipus Complex Parts 4 and 5 by Michael J
1 Totem and Taboo: Freud was Right! Lecture One: The Universal Oedipus complex Parts 4 and 5 By Michael J. Poff, MA, MSW The Carter-Jenkins Center Tampa, Florida 2-26-2018 Part 4: Oedipus Rediscovered in Anthropology and Effaced in Contemporary Psychoanalysis Introduction We’ve seen so far that for much of the 20th century Bronislaw Malinowski’s anthropological critique, Sex and Repression in Savage Society (1927) remained the most influential argument against the universal Oedipus complex. Its impact was felt profoundly within psychoanalysis and across the social sciences. On the basis of his field study in the Trobriand Islands, Malinowski claimed to have discovered a distinct ‘matrilineal complex’ and to have proved that the Oedipus complex was only one type of nuclear family complex. He further argued that Freud’s theory was an example of ethnocentrism and that oedipal conflicts reflected a pathology of Western patriarchy. So far from being universal the Oedipus complex was a symptom of paternal authority out of harmony with human biology. By contrast the ‘matrilineal complex’ was far closer to an ideal state of human nature according to Malinowski. In this final part of Lecture One on the Universal Oedipus complex we’ll look more closely at how Malinowski’s critique of oedipal theory (and those that have followed his argument) eventually failed to hold up under much delayed scrutiny within its own discipline, only to be revived in ever new forms within psychoanalysis right up to the present. This odd twist in the history of the controversy is only one of the many ironies that have characterized it, as I have 2 tried to show.
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The “Pandemic Uncanny” in Atwood's Maddaddam Trilogy: Rereading from the Perspective of Covid-19 Helen E. Mundler
BACLS Virtual Conference, 26 June 2020, Crisis in Contemporary Writing The “Pandemic Uncanny” in Atwood’s Maddaddam trilogy: rereading from the perspective of Covid-19 Helen E. Mundler The “state of emergency” in which we live is not the excaption but the rule. (Joseph Masco, 5). This short paper constitutes a report on my recent work on the pandemic in Margaret Atwood’s Maddaddam trilogy. As Masco, among others, has pointed out, the 21st century is one of crisis, and its literature reflects this (Masco, 5). My current project is on rewritings of the Noah myth in a number of contemporary novels, and the flood in Genesis is often deployed metonymically or metaphorically, so that acts of terrorism, climate change or nuclear violence are represented by or accompanied by a flood. Pandemics, have been part of this category from the beginning, since they feature in my corpus, most notably in Margaret Atwood’s trilogy. But since the Covid-19 crisis, when the pandemic became real rather than symbolic, I have found that I have been reading these texts differently. Gradually, this rereading crystallised into a theory of the pandemic uncanny – in other words, lived experience fed back into a theoretical framework. What do I mean by the pandemic uncanny, and where did this idea come from? I drew on the work of Saint-Amour, Masco and Hurley, all of whom describe the nuclear uncanny, but also went back to Freud’s essay on the uncanny, which begins with an exploration of the terms “heimlich” and “unheimlich”, the first meaning homely, the second unhomely – and the oddity of this pair of terms being that in some usages they coincide, so that the one contains the seeds of the other, or even shifts to mean its own opposite.
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Totem and Taboo in the Grocery Store Quasi-Religious Foodways in North America
Totem and taboo in the grocery store Quasi-religious foodways in North America BENJAMIN E. ZELLER his article considers food proscriptions such as veganism and gluten-free eating, and pre- Tscriptions such as the Paleolithic diet, focusing on the North American context. These quasi- religious foodways serve as means for individuals to engage in discourses of community, personal and group identity, and boundary-marking. Through the daily practice of eating, those who follow quasi-religious foodways mark their identities, literally consuming who they are. These quasi- religious foodways therefore function to allow contemporary consumer-oriented individualistic Americans to engage in discourses of community, identity, and meaning in a highly vernacular manner , that of the marketplace. They also point to the manner in which identity and community have expanded well outside of religious categories. A court case over whether veganism is a religion; a confectionary where the owner refers to wheat gluten as a taboo; a lifestyle modelling the imagined foodways and folkways of Paleolithic hominids. These intersections between religion, food, and culture demand attention, if only because they blur the borders between those three categories. As I will argue here, each of these ‘quasi-reli- gious’ foodways represents a manner in which individuals living in consumer- oriented late modernity have crafted meaningful identities and social worlds with reference to absolute and transcendent meanings. These quasi-religious approaches to food function akin to traditional religions, mooring practition- ers in identities and communities, and replicating the senses of comfort that religions traditionally provide. There are many ways of studying religion and food.
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4Freud's Moses
UC Berkeley Berkeley Forum in the Humanities Title Freud and Monotheism: Moses and the Violent Origins of Relligion Permalink https://escholarship.org/uc/item/3xk7594z ISBN 9780823280025 Authors Sharvit, Gilad Feldman, Karen S Publication Date 2018 Peer reviewed eScholarship.org Powered by the California Digital Library University of California Freud and Monotheism Berkeley Forum in the Humanities Freud and Monotheism Moses and the Violent Origins of Religion Gilad Sharvit and Karen S. Feldman, editors Townsend Center for the Humanities University of California, Berkeley Fordham University Press New York Copyright © 2018 The Regents of the University of California All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means— electronic, mechanical, photocopy, recording, or any other— except for brief quotations in printed reviews, without the prior permission of the publisher. The publishers have no responsibility for the persistence or accuracy of URLs for external or third- party Internet websites referred to in this publication and do not guarantee that any content on such websites is, or will remain, accurate or appropriate. The publishers also produce their books in a variety of electronic formats. Some content that appears in print may not be available in electronic books. Library of Congress Cataloging- in- Publication Data available online at http://catalog.loc.gov. Printed in the United States of America 20 19 18 5 4 3 2 1 First edition Contents Introduction Gilad Sharvit and Karen S. Feldman 1 1. “Why [the Jews] Have Attracted This Undying Hatred” Richard J.
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Freud Versus Jung: Analysis Versus Synthesis Elizabeth Kaluaratchige
Freud Versus Jung: Analysis Versus Synthesis Elizabeth Kaluaratchige To cite this version: Elizabeth Kaluaratchige. Freud Versus Jung: Analysis Versus Synthesis: Eastern religion and con- flict in the history of the psychoanalytic movement. Recherches en psychanalyse, Université Paris 7- Denis Diderot, 2011, Perspectives contemporaines / Current Perspectives, 1 (11), pp.99-108. 10.3917/rep.011.0285. hal-01504283 HAL Id: hal-01504283 https://hal.archives-ouvertes.fr/hal-01504283 Submitted on 13 Jun 2017 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Recherches en Psychanalyse – Research in Psychoanalysis 11│2011 11│2011 – Current Perspectives Perspectives contemporaines History Freud Versus Jung: Analysis Versus Synthesis Eastern religion and conflict in the history of the psychoanalytic movement Freud versus Jung : Analyse versus Synthèse Le début d’une conflictualité inspirée des religions occidentales et asiatiques dans l’histoire du mouvement psychanalytique. Elizabeth Kaluaratchige Abstract: This article discusses the main causes of the disagreement between, on the one hand, Freud, who approaches psychical activity by analyzing its different components and develops a theory of the paternal law governing verbal thinking, and, on the other hand, Jung, who elaborates a notion of a psychical totality associated with “the maternal” and inspired by Eastern religious traditions.
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Psychoanalysis and Magic: Then and Now
Psychoanalysis and Magic: Then and Now Mikita Brottman American Imago, Volume 66, Number 4, Winter 2009, pp. 471-489 (Article) Published by The Johns Hopkins University Press DOI: 10.1353/aim.0.0067 For additional information about this article http://muse.jhu.edu/journals/aim/summary/v066/66.4.brottman.html Access provided by Columbia University (14 May 2014 10:34 GMT) Mikita Brottman 471 MIKITA BROTTMAN Psychoanalysis and Magic: Then and Now This article considers the long-standing and complex association between psychoanalysis and the paranormal. Beginning with a brief discussion of the early history of the psychoanalytic movement, it then takes up the subject of magic and the paranormal in relation to the earliest practitioners of psychoanalysis, including Freud. Although magic, symbol, and superstition are generally considered to be primitive forms of thinking, contemporary psychoanalysis is full of them. Indeed, psychoanalysis itself is a form of magic, as Freud himself admitted. The author suggests that the tools of psychoanalysis can reveal some fascinating aspects of the modern human condition by showing how deeply we rely on primitive impulses. The final section examines how the connections between psychoanalysis and the paranormal have been extended and developed over time, with particular emphasis on the work of the psychiatrist, psychoanalyst, and paranormal investigator Jule Eisenbud. “If I had to live my life over again, I should devote myself to psychical research, rather than psychoanalysis.” —Sigmund Freud, letter to Hereward Carrington, 1921 1 The rapid spread of spiritualism in Europe and America in the 1850s and 1860s quickly led to the rise of rationalist circles devoted to exploring the unexplained phenomena apparently produced by trances and séances.
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