Freud's Beyond the Pleasure Principle constitutes a major landmark and a real turning point in the evolution of psychoanalytic theory. Pushing aside the primacy of the tension-discharge-gratification model of mental dynamics, this work introduced the notion of a "daemonic force" within all human beings that slowly but insistently seeks psychic inactivity, inertia, and death. Politely dismissed by some as a pseudo-biological speculation and rapturously espoused by others as a bold conceptual advance, "death instinct" became a stepping stone to the latter conceptualizations of mind's attacks on itself, negative narcissism, addiction to near-death, and the utter destruction of meaning in some clinical situations. The concept also served as a bridge between the quintessentially Western psychoanalysis and the Eastern perspectives on life and death. These diverse and rich connotations of the proposal are elucidated in On Freud's "Beyond the Pleasure Principle". Other consequences of Freud's 1920 paper - namely, the marginalization of ego instincts and the "upgrading" of aggression in the scheme of things - are also addressed.

Jealousy is a human feeling experienced by everyone in varying intensities, at different times and phases of growth. Frequently confused, jealousy and envy are often intertwined. Even within the psychoanalytic literature confusion persists and much less has been written about jealousy than envy. However, unlike envy, jealousy involves three entities and affects all people involved. It can be painful as other difficult-to-bear feelings (e.g. shame, guilt anger, hatred) underlie jealousy. Yet, total absence of jealousy renders a person less human, less relational. In analytic terms jealousy is a defense against emotional anguish. This book begins with an extensive overview of the nature, developmental origins and poignant cultural (especially poetic) allusions to jealousy, emphasizing that it is through artistic expression that a true understanding of this frequently deeply disturbing feeling is achieved. It closes with a thoughtful summary, synthesis and critique of the chapters by 12 distinguished analysts.

"The question whether God is a subject for psychoanalysis is something that must be tackled at the very outset of our enterprise. However as we pay attention to it, the question reveals itself to be the product of a tension that exists between those who believe in the existence of God and those who do not. Sigmund Freud, by the very act of making God a subject of metapsychological deconstruction, took ... a resolutely atheistic position...the Illusion monograph is a literary battlefield where Freud, the Atheist is involved in a bloody combat with Freud, the Believer His pupils and followers adhered religiously to the arguments and declarations he made in The Future of Illusion.The contributors to this book are robust atheists as well as firm believers. There are also those who seem decidedly uncommitted. They come from different regions of the world, represent different ethno-religious backgrounds, and speak in different psychoanalytic tongues. The questions they raise largely pertain to what literal and metaphorical, conscious and unconscious, adaptive and maladaptive, self-soothing and masochistic, and generous and sadistic uses belief in God can be, has been, and is still being put to. Clearly, Freud s intrapsychic debate on whether God exists or not has mushroomed into concerns of much larger scope. Knowing his unflappable willingness to learn, grow, and change his opinions, it is safe to assume that this smorgasbord of conceptual diversity would have been welcomed by Freud, even if he chose to use it for arguing even more forcefully for his position " -- Taken from the Introduction by Salman Akhtar"

Ever since Freud proposed that certain ideas can be permitted to become conscious only in their inverted and negative forms, interest has grown into the entire realm of the presence of absence, so to speak. Or, perhaps, it is better to term such mental contents as the presence in the form of absence. These two ways of conceptualizing Freud's negation have led to a panoply of ideas that include negative hallucination, psychic holes, negative narcissism, selfishly motivated erasure of the Other, and the so-called "work of the negative". This volume elucidates these concepts and refines the distinction between Freud's negation and subsequently described mental mechanisms of denial, repudiation, isolation, and undoing. The book also provides contemporary perspectives on the developmental underpinnings of negation and the technical usefulness of the concept, including its implicit role in negative therapeutic reactions. A thought-provoking and conceptually illuminating volume.

If there ever was one word that could represent the essence of Freud's work, that word would be 'unconscious'. Indeed, Freud himself regarded his 1915 paper 'The Unconscious' as central to clarifying the fundamentals of his metapsychology. The paper delineates the topographic model of the mind and spells out the concepts of primary and secondary process thinking, thing and word presentations, timelessness of the unconscious, condensation and symbolism, unconscious problem solving, and the relationship between the system Ucs and repression. Examining these proposals in the light of contemporary psychoanalytic theory as well as from the perspective of current neurophysiology and ethology, nine distinguished analysts take Freud's ideas further in ways that have implications for both psychoanalytic theory and practice.

"The Future of an Illusion" reveals Freud's reflections about religion as well as his hope that in the future science will go beyond religion, and reason will replace faith in God. The discussion with an imaginary critic revealed his internal debate, mirroring the debate about this subject in the outside world. However, it also enlightens his way of thinking: deconstructing and constructing at the same time. This volume considers Freudian ideas and their implications today, while focusing on the contradictions and gaps in Freud's proposals. The question of the coexistence between religion and psychoanalysis, as well as the place of ideals, belief, illusion, and imagination - and, no less important, the benevolent and destructive aspects of religion - also come into play.

The distinguished contributors to Confidentiality probe the ethical, legal, and clinical implications of a deceptively simple proposition: Psychoanalytic treatment requires a confidential relationship between analyst and analysand. But how, they ask, should we understand confidentiality in a psychoanalytically meaningful way? Is confidentiality a therapeutic requisite of psychoanalysis, an ethical precept independent of psychoanalytic principles, or simply a legal accommodation with the powers that be? In wrestling with these questions, the contributors to Confidentiality are responding to a professional, ethical, and political crisis in the field of mental health. Psychotherapy - especially long-term psychotherapy in its psychoanalytic variants - has been undermined by an erosion of personal privacy that has become part of our cultural zeitgeist. The heightened demand for public transparency has forced caregivers from all walks of professional life to submit to increasing bureaucratic regulation. For the contributors to this collection, the need for confidentiality is centrally involved in the relationship of the psychotherapeutic professions both to society and to the law. No less importantly, the requirement of confidentiality brings a clarifying perspective to debates within the psychotherapeutic literature about the relationship of theory to practice. It thereby provides a framework for shaping a set of ethical principles specifically adapted to the psychotherapeutic, and especially to the psychoanalytic, relationship. Linking general issues of privacy to the intimate details of psychotherapeutic encounter, Confidentiality will serve as a basic guide to a wide range of professionals, including lawyers, social scientists, philosophers, and, of course, psychotherapists. Therapy patients, policy makers, and the wider public will also find it instructive to know more about the special protected conditions under which one can better come to "know thyself."

The distinguished contributors to Confidentiality probe the ethical, legal, and clinical implications of a deceptively simple proposition: Psychoanalytic treatment requires a confidential relationship between analyst and analysand. But how, they ask, should we understand confidentiality in a psychoanalytically meaningful way? Is confidentiality a therapeutic requisite of psychoanalysis, an ethical precept independent of psychoanalytic principles, or simply a legal accommodation with the powers that be?
In wrestling with these questions, the contributors to Confidentiality are responding to a professional, ethical, and political crisis in the field of mental health. Psychotherapy - especially long-term psychotherapy in its psychoanalytic variants - has been undermined by an erosion of personal privacy that has become part of our cultural zeitgeist. The heightened demand for public transparency has forced caregivers from all walks of professional life to submit to increasing bureaucratic regulation.
For the contributors to this collection, the need for confidentiality is centrally involved in the relationship of the psychotherapeutic professions both to society and to the law. No less importantly, the requirement of confidentiality brings a clarifying perspective to debates within the psychotherapeutic literature about the relationship of theory to practice. It thereby provides a framework for shaping a set of ethical principles specifically adapted to the psychotherapeutic, and especially to the psychoanalytic, relationship.
Linking general issues of privacy to the intimate details of psychotherapeutic encounter, Confidentiality will serve as a basic guide to a wide range of professionals, including lawyers, social scientists, philosophers, and, of course, psychotherapists. Therapy patients, policy makers, and the wider public will also find it instructive to know more about the special protected conditions under which one can better come to "know thyself."

If there ever was one word that could represent the essence of Freud s work, that word would be unconscious. Indeed, Freud himself regarded his 1915 paper "The Unconscious" as central to clarifying the fundamentals of his metapsychology. The paper delineates the topographic model of the mind and spells out the concepts of primary and secondary process thinking, thing and word presentations, timelessness of the unconscious, condensation and symbolism, unconscious problem solving, and the relationship between the system "Ucs" and repression. Examining these proposals in the light of contemporary psychoanalytic theory as well as from the perspective of current neurophysiology and ethology, nine distinguished analysts take Freud s ideas further in ways that have implications for both psychoanalytic theory and practice."

Ever since Freud proposed that certain ideas can be permitted to become conscious only in their inverted and negative forms, interest has grown into the entire realm of the presence of absence, so to speak. Or, perhaps, it is better to term such mental contents as the presence in the form of absence. These two ways of conceptualizing Freud's negation have led to a panoploy of ideas that include negative hallucination, psychic holes, negative narcissism, selfishly motivated erasure of the Other, and the so-called work of the negative . This volume, edited by Salman Akhtar and Mary Kay O'Neil, elucidates these concepts and refines the distinction between Freud's negation and subsequently described mental mechanisms of denial, repudiation, isolation, and undoing. The book also provides contemporary perspectives on the developmental underpinnings of negation and the technical usefulness of the concept, including its implicit role in negative therapeutic reactions. A thought-provoking and conceptually illuminating volume."

Freud's Beyond the Pleasure Principle constitutes a major landmark and a real turning point in the evolution of psychoanalytic theory. Pushing aside the primacy of the tension-discharge-gratification model of mental dynamics, this work introduced the notion of a "daemonic force" within all human beings that slowly but insistently seeks psychic inactivity, inertia, and death. Politely dismissed by some as a pseudo-biological speculation and rapturously espoused by others as a bold conceptual advance, "death instinct" became a stepping stone to the latter conceptualizations of mind's attacks on itself, negative narcissism, addiction to near-death, and the utter destruction of meaning in some clinical situations. The concept also served as a bridge between the quintessentially Western psychoanalysis and the Eastern perspectives on life and death. These diverse and rich connotations of the proposal are elucidated in On Freud's "Beyond the Pleasure Principle". Other consequences of Freud's 1920 paper - namely, the marginalization of ego instincts and the "upgrading" of aggression in the scheme of things - are also addressed.

Jealousy is a human feeling experienced by everyone in varying intensities, at different times and phases of growth. Frequently confused, jealousy and envy are often intertwined. Even within the psychoanalytic literature confusion persists and much less has been written about jealousy than envy. However, unlike envy, jealousy involves three entities and affects all people involved. It can be painful as other difficult-to-bear feelings (e.g. shame, guilt anger, hatred) underlie jealousy. Yet, total absence of jealousy renders a person less human, less relational. In analytic terms jealousy is a defense against emotional anguish. This book begins with an extensive overview of the nature, developmental origins and poignant cultural (especially poetic) allusions to jealousy, emphasizing that it is through artistic expression that a true understanding of this frequently deeply disturbing feeling is achieved. It closes with a thoughtful summary, synthesis and critique of the chapters by 12 distinguished analysts.

'The lives of women are inextricably linked to the well-being of children. If they are not educated, if they are not healthy, if they are not empowered, the children are the ones who suffer.' (UNICEF report, 2006) The study this book is based upon was of a pioneering facilitating programme enabling low-income mothers with little to no outside support to attend college or university. The women's stories are told in their own words and are used to explore the importance of education as a way to improve their and their children's lives. The book begins with an engaging Foreword from Rosemary H. Balsam, FRCPsych (London), MRCP (Edinburgh), Associate Clinical Professor of Psychiatry at Yale Medical School. Followed by the author's introduction, the book is then split into three parts. Part I sets the background of the study itself and of Western societal attitudes towards single mothers over the centuries. Mary Kay O'Neil also investigates common maternal tasks, the effect of parental and relational experiences, the life impact of becoming a mother, and the various influences on the decision mother alone. Part II considers the characteristics basic to effective mothering: resilience, autonomy, and caring. In the light of the author's interest in women's development, Part III explores the psychodynamic understanding of mothers alone without resources, and outlines society's role in providing the opportunity for them to become successful mothers. The parts are followed by an Afterword to summarise what was learned through the women's generous openness and to suggest societal improvements for increased opportunity. The book closes with two Appendices. The first tells the story of O'Neil's mother, who also mothered alone. The second delivers the research findings of the study for those interested in learning more. This clearly written book underlines the UNICEF statement above and does much to engage with the debate on support for those most vulnerable members of society.