The Life And Death Of Psychoanalysis

From its peculiar birth in Freud’s self-analysis to its current state of deep crisis, psychoanalysis has always been a practice that questions its own existence. Like the patients that risk themselves in this act - it is somehow upon this threatened ground that the very life of psychoanalysis depends. Perhaps psychoanalysis must always remain in a precarious, indeed ghostly, position at the limit of life and death?

Most critics have come to terms with the contradictions in Freud's work by attempting to impose a unified system even at the cost of rejecting crucial metapyschological concepts such as the death wish. According to Jean Laplanche, "such variations or variants deserve better than a choice in favor of one of the other: they require an interpretation and such as interpretation implies that, as is the case with the analysis of dreams, all the elements be juxtaposed so that nothing be eliminated, that the either / or be retanslatedinto an and." In a way that Freud plainly does not control, Laplanche argures, there are at work two different concepts corresponding to each of a series of crucial Freudian terms; in each of these conceptual pairs of one of the elements is solidary with a specific conceptual scheme and the other with a second one. The entire body of Freud's work, for Laplanche, is constituted as an elaborately structured polemical field in which two mutually exclusive schemes may be seen to be struggling to dominate a single terminological apparatus. Life and Death in Psychoanalysis is a painstakingly lucid inquiry into the interpretative consequences of the conceptual and terminological difficulties posed by Freud's texts. It is an uncannily precise delineation of the perverse rigor with which Freud's most virulent discoveries perpetually escape him-and are endlessly rediscovered.

This book focuses on the intrapsychic vicissitudes of what it means to be truly alive and how death accompanies us at each step of our life's journey. It shows that, psychologically-speaking, death is always present in life and life in death.

A convincing critique of the neglect of death in psychoanalytic theory, arguing that death has been a repressed subject in psychoanalysis.

Life and Death in Freud and Heidegger argues that mortality is a fundamental structuring element in human life. The ordinary view of life and death regards them as dichotomous and separate. This book explains why this view is unsatisfactory and presents a new model of the relationship between life and death that sees them as interlinked. Using Heidegger’s concept of being towards death and Freud’s notion of the death drive, it demonstrates the extensive influence death has on everyday life and gives an account of its structural and existential significance. By bringing the two perspectives together, this book presents a reading of death that establishes its significance for life, creates a meeting point for philosophical and psychoanalytical perspectives, and examines the problems and strengths of each. It then puts forth a unified view, based on the strengths of each position and overcoming the problems of each. Finally, it works out the ethical consequences of this view. This volume is of interest for philosophers, mental health practitioners and those working in the field of death studies.

This book examines the forces of sadomasochism in the clinical domain where transference and countertransference reside. Psychoanalysts write in depth about cases where sadomasochism is present for both analysand and analyst. Four cases present the unfolding analytic exchange where life and death forces collide. Each case is accompanied by three discussions illuminating the complex phenomena that often include lifelong perversions and painful narcissistic difficulties. Through the case presentations and discussions, psychoanalytic therapists will find maps for guiding their own work with sadomasochistic processes. Treatments where sadomasochism is prominent abound with dramas containing control and denigration, domination, and submission. Often there is a history of over stimulation and under stimulation from infancy and childhood influencing the formation of object relations and unconscious fantasy. Since Freud first introduced the concepts of component instincts and psychosexual development, psychoanalysts have been exploring sadomasochism in its various forms. The belief that togetherness involves tormenting pain creates a sense of life and death struggle that is imbued with powerful instinctual gratification. Unconscious sexualized scenes of both dyadic and triadic forms carry humiliation and conquest.

Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.

Characteristically prepared to support unpopular views if the evidence warrants it, he courageously described his experiences of extrasensory elements in dream interpretation in spite of his fears that his unconventionality might damage his psychoanalytic reputation.