The Freudian Orient

This study consists of a twofold, interrelated enquiry: the Orientalism of psychoanalysis and the psychoanalysis of Orientalism - bringing into conversation Sigmund Freud and Edward Said and, thereby, the founding texts of psychoanalysis and postcolonial studies. The immediate object of this exploration is the "Freudian Orient" and we thus begin by tracing the strong Orientalist presence in Freud's writings with examples from his early as well as later correspondence, his diaries, and his psychological works. Following these examples of "manifest" Orientalism, we will pursue more "latent" meanings by engaging two of Freud's favorite metaphors: archaeology and travel. Whereas the former soon uncovers a veritable porta Orientis, conducting to an external Orient, the latter reveals an internalised Orient traversed by Jewishness, anti-Semitism and the Bible. Unveiling the figure of Moses shows how Freud's strategy to resist anti-Semitic Orientalism by way of universalist reversal is only partially successful as he cannot extricate himself from the historical assumptions of that discourse.

A multidisciplinary analysis of the Freud-Jung wars that still rage on the discursive territory of religion.

This book explores the life and work of a neglected figure in the history of psychoanalysis, Karl Stern, who brought Freudian theory and practice to Catholic (and Christian) audiences around the world.Karl Stern was a German-Jewish neurologist and psychiatrist who fled Germany in 1937 - first to London, then to Canada, where he taught at McGill University and the University of Ottawa, becoming Chief of Psychiatry at several major clinics in Ottawa and Montreal between 1952 and 1968, when he went into private practice. In 1951 he published The Pillar of Fire, a memoir that chronicled his childhood, adolescence and early adulthood, his medical and psychiatric training, his first analysis, and his serial flirtations with Jewish Orthodoxy, Marxism and Zionism - all in the midst of the galloping Nazification of Germany. It also explored the long-standing inner-conflicts that preceded Stern's conversion to Catholicism in 1943.

Presenting a new frame of reference, the author argues that Freud's theories are not the result of his genius alone but were developed in exchange with colleagues and students, which is not always apparent at first glance. Replete with examples, the author reconstructs who the theories were addressed to and the discursive context they originally belonged to, thus presenting fresh and surprising readings of Freud's oeuvre. The book also offers a glimpse into Freud's practice. For the first time, Freud's patient record books which he kept for ten years, are being reviewed, offering readers the hard facts about the length and frequency of Freud's analyses.

Sigmund Freud and The Forsyth Case uses newly discovered primary sources to investigate one of Sigmund Freud’s most mysterious clinical experiences, the Forsyth case. The book details Pierri’s attempts to recover the lost original case notes, which are published here for the first time, to identify the patient involved and to set the case into the broader frame of Freud’s work. Maria Pierri begins with a preliminary illustration of the case, its historical context, and how it connects to Freud’s interests in "thought-transmission," or telepathy. The author illustrates the possibility of a psychoanalytic interpretation of the transference and countertransference elements potentially conveyed by certain "magical" coincidences during the analysis, introducing the reader to a psychopathology of everyday life of the setting. The book also explores Freud’s further investigations into thought transmission, focusing on a meeting of the Secret Committee in October 1919 and his clinical work with his own daughter Anna. Sigmund Freud and The Forsyth Case features supplementary historical materials, adding valuable insight to the context and meaning of the case. It will be essential reading for psychoanalysts in practice and in training, as well as academics and scholars of psychoanalytic studies, spirituality, and the history of psychology. It is complemented by Occultism and the Origins of Psychoanalysis: Freud, Ferenczi and the Challenge of Thought Transference.

In 1921, a young female doctor started analysis with Sigmund Freud. In a diary, she recorded what moved her. The present volume not only contains a full translation of these records, but also collects four essays by two psychoanalysts and two analytical historians who take their cue from the young doctor's notes to think about Freud and his methods. The discovery of the diary marks a small sensation for the history of social science. Three factors make the document unique: first, it records not a training analysis, but the analysis of an actual patient, second, the analysis took place before Freud fell ill with cancer, and third, the analysand obviously noted down what was said in the practice word by word.

This book provides a historical analysis of one of Sigmund Freud’s least-studied cases, published in 1920 as The Psychogenesis of a Case of Homosexuality in a Woman. Scholars of sexuality often focus on Freud’s writings on male homosexuality, disregarding his views on homosexual women. This book serves as a corrective, renewing and reinvigorating interest in Freud, and demonstrating that his views on sexuality are as relevant today as ever. Part I introduces the case and explores Freud’s attitudes towards lesbianism, radical among his medical colleagues in the early twentieth century. It also puts Margarethe Csonka, the patient, at its centre. Michal Shapira considers Freud’s only treatment of a "female homosexual" and assesses Csonka’s background life before and after the encounter. Part II expands the case beyond the scientific-medical purview of the times and looks at the new opportunities afforded to women and assimilated Jews through growing equality and the modernization of urban life in 1920s Vienna. This book places Csonka’s case within the broader context of medical and psychological texts, Freud’s own writings, Jewish and queer history, and modern Vienna’s urban and art history. Sigmund Freud and his Patient Margarethe Csonka will be of great interest to psychoanalysts in practice and in training, and to readers interested in the history of gender and sexuality, feminism, modern European and urban history, the history of psychoanalysis, science and medicine, and the history of ideas.