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These significant papers, written over a period of more than forty
years, document the evolution of Dr. Esther Menaker's thinking from
a Freudian position - reflective of her early training with Anna
Freud in Vienna - to a self psychological approach both in theory
and in practice. In developing treatment objectives, Dr. Menaker
traces the historical and social factors that lead to different
psychological problems, and emphasizes growth and the optimal
fulfillment of an individual's potentiality, rather than the
elimination of symptoms as constituting "cure". Her shift from
classical instinct theory as the primary explanation of human
behavior to what Kohut termed the empathic stance as a legitimate
method of observation is clearly illustrated with clinical
material. Organized in sections that reflect Dr. Menaker's major
areas of interest, and written from the vantage point of more than
sixty years of experience as a psychoanalyst and gifted teacher,
this volume focuses on self psychology, masochism, women's issues,
and the history of psychoanalysis. The book concludes with an
interview with Dr. Menaker that captures the author's candid style
in regard to her work and life.
The Ethics of Remembering and the Consequences of Forgetting:
Essays on Trauma, History, and Memory brings together scholars from
a variety of disciplines that draw on multiple perspectives to
address issues that arise at the intersection of trauma, history,
and memory. Contributors include critical theorists, critical
historians, psychoanalysts, psychotherapists, and a working artist.
The authors use intergenerational trauma theory while also pushing
and pulling at the edges of conventional understandings of how
trauma is defined. This book respects the importance of the
recuperation of memory and the creation of interstitial spaces
where trauma might be voiced. The writers are consistent in showing
a deep respect for the sociohistorical context of subjective
formation and the political importance of recuperating dangerous
memory-the kind of memory that some authorities go to great lengths
to erase. The Ethics of Remembering and the Consequences of
Forgetting is of interest to critical historians, critical social
theorists, psychotherapists, psychosocial theorists, and to those
exploring the possibilities of life as the practice of freedom.
Fragments of Trauma and the Social Production of Suffering: Trauma,
History, and Memory offers a kaleidoscope of perspectives that
highlight the problem of traumatic memory. Because trauma fragments
memory, storytelling is impeded by what is unknowable and what is
unspeakable. Each of the contributors tackles the problem of
narrativizing memory that is constructed from fragments that have
been passed along the generations. When trauma is cultural as well
as personal, it becomes even more invisible, as each generation's
attempts at coping push the pain further below the surface.
Consequently, that pain becomes increasingly ineffable, haunting
succeeding generations. In each story the contributors offer, there
emerges the theme of difference, a difference that turns back on
itself and makes an accusation. Themes of knowing and unknowing
show the terrible toll that trauma takes when there is no one with
whom the trauma can be acknowledged and worked through. In the face
of utter lack of recognition, what might be known together becomes
hidden. Our failure to speak to these unaspirated truths becomes a
betrayal of self and also of others. In the case of
intergenerational and cultural trauma, we betray not only our
ancestors but also the future generations to come. In the face of
unacknowledged trauma, this book reveals that we are confronted
with the perennial choice of speaking or becoming complicit in our
silence.
The integration of religion into psychotherapy finds expression in
the therapist's stance and response to those who seek help. The
editors have gathered papers that demonstrate through extensive
autobiographical material the relationship between personal
religious experience and clinical work. The contributing authors,
without exception, confront psychoanalytic theory and religious
teachings in highly personal ways.
Views dissenting from the status quo in psychoanalysis are
presented in four areas: Psychoanalysis and Early Dissidents, The
Psychoanalytic Process, Psychoanalysis and Culture, and
Psychoanalysis and Religion. Authors introduce ideas on the
analyst's freedom and imagination, the use of humor and play, and
the importance of small talk, as well as new perspectives on
understanding and working with trauma. The section on
psychoanalysis and culture addresses an area rarely considered in
psychoanalysis today, regardless of theoretical model. As the
global culture becomes more salient, clinicians can ignore the
issues of culture with a diversity of patients only to their
detriment. The volume's final attention to psychoanalysis and
religion frames a new paradigm for understanding mysticism and the
relationship to psychopathology to spiritual disciplines and
experiences.
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