Nancy Chodorow And The Reproduction Of Mothering

This text had a major impact on both feminists and psychoanalysts when it was first published, and it continues to shape the thinking of analysts and feminists today.

This book analyzes Nancy Chodorow’s canonical book The Reproduction of Mothering, bringing together an original essay from Nancy Chodorow and a host of outstanding international scholars—including Rosemary Balsam, Adrienne Harris, Elizabeth Abel, Madelon Sprengnether, Ilene Philipson, Meg Jay, Daphne de Marneffe, Alison Stone and Petra Bueskens—in a mix of memoir, festschrift, reflection, critical analysis and new directions in Chodorowian scholarship. In the 40 years since its publication, The Reproduction of Mothering has had a profound impact on scholarship across many disciplines including sociology, psychoanalysis, psychology, ethics, literary criticism and women’s and gender studies. Organized as a “reproduction of mothering scholarship”, this volume adopts a generationally differentiated structure weaving personal, political and scholarly essays. This book will be of interest to scholars across the social sciences and humanities. It will bring Nancy Chodorow and her canonical work to a new generation showcasing classic and contemporary Chodorowian scholarship.

Essays discuss the relations among gender, self, and society, the significance of women's mothering for gender personality and gender relations, and how the psychodynamics of gender create and sustain individualism

Nancy Chodorow, in her groundbreaking book The Reproduction of Mothering, quite simply changed the conversation in at least three areas of study: psychoanalysis, women's studies, and sociology. In her latest book, Individualizing Gender and Sexuality, she examines the complexity and uniqueness of each person's personal creation of sexuality and gender and the ways that these interrelate with other aspects of psychic and cultural life. She brings her well-known theoretical agility, wide-ranging interdisciplinarity, and clinical experience to every chapter, advocating for the clinician's openness, curiosity, and theoretical pluralism. The book begins with reflections on Freud's Three Essays on the Theory of Sexuality, followed by considerations of Melanie Klein and Stephen Mitchell, as well as on her own work and on the postmodern turn in psychoanalytic gender theory. Subsequent chapters address contemporary clinical-cultural issues such as women and work, women and motherhood, and men and violence. Concluding chapters elaborate on the multiple ingredients and the personal affective, conflictual, and defensive constellations and processes that create sexuality and gender in each individual. Ending with a chapter on homosexualities as compromise formations, Chodorow deepens her account of clinical individuality and sex-gender transference-countertransference while bringing her readers back to Freud and to the many strands that followed, as she consolidates a consistent line of interest in sexuality and gender, theory and practice, sustained over a lifetime.

In The Psychoanalytic Ear and the Sociological Eye: Toward an American Independent Tradition, Nancy J. Chodorow brings together her two professional identities, psychoanalyst and sociologist, as she also brings together and moves beyond two traditions within American psychoanalysis, naming for the first time an American independent tradition. The book's chapters move inward, toward fine-tuned discussions of the theory and epistemology of the American independent tradition, which Chodorow locates originally in the writings of Erik Erikson and Hans Loewald, and outward toward what Chodorow sees as a missing but necessary connection between psychoanalysis, the social sciences, and the social world. Chodorow suggests that Hans Loewald and Erik Erikson, self-defined ego psychologists, each brings in the intersubjective, attending to the fine-tuned interactions of mother and child, analyst and patient, and individual and social surround. She calls them intersubjective ego psychologists—for Chodorow, the basic theory and clinical epistemology of the American independent tradition. Chodorow describes intrinsic contradictions in psychoanalytic theory and practice that these authors and later American independents address, and she points to similarities between the American and British independent traditions. The American independent tradition, especially through the writings of Erikson, points the analyst and the scholar to individuality and society. Moving back in time, Chodorow suggests that from his earliest writings to his last works, Freud was interested in society and culture, both as these are lived by individuals and as psychoanalysis can help us to understand the fundamental processes that create them. Chodorow advocates for a return to these sociocultural interests for psychoanalysts. At the same time, she rues the lack of attention within the social sciences to the serious study of individuals and individuality and advocates for a field of individuology in the university.

Nancy J. Chodorow takes her fellow psychoanalysts to task for their monolithic and pathologizing accounts of deviant gender and sexuality. Drawing from her own clinical experience, the work of Freud, and a close reading of psychoanalytic texts, Chodorow argues that psychoanalysis has yet to disentangle male dominance from heterosexuality. Further, she demonstrates the paucity of psychoanalytics understanding of heterosexuality and the problematic polarizing of normal and abnormal sexualities. By returning to Freud and interpreting psychoanalysis through clinical eyes, Chodorow contends that psychoanalysis must consider individual specificity and personal, cultural, and social factors. Such a methodology entails a plurality of femininities and masculinities and enables us to understand a variety of sexualities.

Drawing upon her broad knowledge and background in social theory, Chodorow argues that psychoanalysis gives an account of subjectivity that incorporates forms of wholeness and depth of experience, without which we cannot have a meaningful life.