The Arabic Freud

The first in-depth look at how postwar thinkers in Egypt mapped the intersections between Islamic discourses and psychoanalytic thought In 1945, psychologist Yusuf Murad introduced an Arabic term borrowed from the medieval Sufi philosopher and mystic Ibn ‘Arabi—al-la-shu‘ur—as a translation for Sigmund Freud’s concept of the unconscious. By the late 1950s, Freud’s Interpretation of Dreams had been translated into Arabic for an eager Egyptian public. In The Arabic Freud, Omnia El Shakry challenges the notion of a strict divide between psychoanalysis and Islam by tracing how postwar thinkers in Egypt blended psychoanalytic theories with concepts from classical Islamic thought in a creative encounter of ethical engagement. Drawing on scholarly writings as well as popular literature on self-healing, El Shakry provides the first in-depth examination of psychoanalysis in Egypt and reveals how a new science of psychology—or “science of the soul,” as it came to be called—was inextricably linked to Islam and mysticism. She explores how Freudian ideas of the unconscious were crucial to the formation of modern discourses of subjectivity in areas as diverse as psychology, Islamic philosophy, and the law. Founding figures of Egyptian psychoanalysis, she shows, debated the temporality of the psyche, mystical states, the sexual drive, and the Oedipus complex, while offering startling insights into the nature of psychic life, ethics, and eros. This provocative and insightful book invites us to rethink the relationship between psychoanalysis and religion in the modern era. Mapping the points of intersection between Islamic discourses and psychoanalytic thought, it illustrates how the Arabic Freud, like psychoanalysis itself, was elaborated across the space of human difference.

Omnia El Shakry challenges the notion of a strict divide between psychoanalysis and Islam by tracing how postwar thinkers in Egypt blended psychoanalytic theories with concepts from classical Islamic thought in a creative encounter of ethical engagement. Drawing on scholarly writings as well as popular literature on self-healing, El Shakry provides the first in-depth examination of psychoanalysis in Egypt and reveals how a new science of psychology - or "science of the soul," as it came to be called - was inextricably linked to Islam and mysticism. She explores how Freudian ideas of the unconscious were crucial to the formation of modern discourses of subjectivity in areas as diverse as psychology, Islamic philosophy, and the law.

Reveals Saidâe(tm)s abiding interest in Freudâe(tm)s work and its important influence on his own.

In this masterful history, Eli Zaretsky reveals the power of Freudian thought to illuminate the great political conflicts of the twentieth century. Developing an original concept of "political Freudianism," he shows how twentieth-century radicals, activists, and intellectuals used psychoanalytic ideas to probe consumer capitalism, racial violence, anti-Semitism, and patriarchy. He also underscores the continuing influence and critical potential of those ideas in the transformed landscape of the present. Zaretsky's conception of political Freudianism unites the two overarching themes of the last century—totalitarianism and consumerism—in a single framework. He finds that theories of mass psychology and the unconscious were central to the study of fascism and the Holocaust; to African American radical thought, particularly the struggle to overcome the legacy of slavery; to the rebellions of the 1960s; and to the feminism and gay liberation movements of the 1970s. Nor did the influence of political Freud end when the era of Freud bashing began. Rather, Zaretsky proves that political Freudianism is alive today in cultural studies, the study of memory, theories of trauma, postcolonial thought, film, media and computer studies, evolutionary theory and even economics.

The authors explore the influence of Freud's thinking on twentieth-century intellectual and scientific life within Cambridge and beyond.

"(John) Farrell argues forcefully against Freud, but does something more important in the process: his reframing of the discussion of modernity has implications for every branch of contemporary humanistic inquiry, and makes this a timely and most significant book".--HARVARD REVIEW.

From the Napoleonic Wars to the invention of the railway to the shell shock of World War I, writers tried to give voice to the suffering that war and industrial technology had wrought all around them. Yet they, like the doctors who treated these victims, repeatedly ran up against the incapacity of language to describe such anguish; those who suffered trauma, those who tried to heal it, and those who represented it were all unable to find the appropriate words. In The Language of Trauma, John Zilcosky uncovers the reactions of three major central European writers – E.T.A. Hoffmann, Sigmund Freud, and Franz Kafka – to the birth of modern trauma in the nineteenth and early twentieth centuries. Zilcosky makes the case that Hoffmann, Freud, and Kafka managed to find the language of trauma precisely by not attempting to name the trauma conclusively and instead allowing their writing to mimic the experience itself. Just as the victims’ symptoms seemed not to correspond to a physical cause, the writers’ words did not connect directly to the objects of the world. While doctors attempted to overcome this indeterminacy, these writers embraced and investigated it; they sought a language that described language’s tragic limits and that, in so doing, exemplified the wider literary and philosophical crisis of their time. Zilcosky boldly argues that this linguistic scepticism emerged together with the medical inability to name the experience of trauma. He thereby places trauma where it belongs: at the heart of both medicine’s diagnostic predicament and modern literature’s most daring experiments.

Drawing on interviews with witnesses to the early psychoanalytic movement as well as new archival material, this chronicle seeks to rescue from obscurity the history of a movement usually regarded as an expensive form of treatment for the economically & intellectually advantaged.