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This volume brings together 14 classic papers by interpersonal pioneers. Collectively, these papers not only demonstrate the coherence and explanatory richness of interpersonal psychoanalysis; they anticipate the emphasis on relational patterns and analyst-analysand interaction that typifies much recent theorizing. Each paper receives a substantial introduction from a leading contemporary interpersonalist. The pioneers of interpersonal psychoanalysis are: H. Sullivan, F. Fromm-Reichmann, J. Rioch, C. Thompson, R. Crowley, E. Schachtel, E. Tauber, E. Fromm, H. Bone, E. Singer, D. Schecter, J. Barnett, S. Arieti, and J.Schimel.
A decade in the making, the Handbook is the definitive contemporary exposition of interpersonal psychoanalysis. It provides an authoritative overview of development, psychopathology, and treatment as conceptualized from the interpersonal viewpoint.
Intersectionality and Relational Psychoanalysis: New Perspectives on Race, Gender, and Sexuality examines the links between race, gender, and sexuality through the dual perspectives of relational psychoanalysis and the theory of intersectionality. This anthology discusses the ways in which clinicians and patients inadvertently reproduce experiences of privilege and marginalization in the consulting room. Focusing particularly on the experiences of immigrants, women of color, sex workers, and LGBTQ individuals, the contributing authors explore how similarities and differences between the patient's and analyst's gender, race, and sexual orientation can be acknowledged, challenged, and negotiated. Combining intersectional theory with relational psychoanalytic thought, the authors introduce a number of thought-provoking clinical vignettes to suggest how adopting an intersectional approach can help us navigate the space between pathology and difference in psychotherapy. By bringing together these new psychoanalytically-informed perspectives on clinical work with minority and marginalized individuals, Intersectionality and Relational Psychoanalysis makes an important contribution to psychoanalysis, psychology, and social work.
For most of the twentieth century, Jewish and/or politically leftist European psychoanalysts rarely linked their personal trauma history to their professional lives, for they hoped their theory—their Truth—would transcend subjectivity and achieve a universality not unlike the advances in the "hard" sciences. Contemporary Psychoanalysis and the Legacy of the Third Reich confronts the ways in which previously avoided persecution, expulsion, loss and displacement before, during and after the Holocaust shaped what was, and remains a dominant movement in western culture. Emily Kuriloff uses unpublished original source material, as well as personal interviews conducted with émigré /survivor analysts, and scholars who have studied the period, revealing how the quality of relatedness between people determines what is possible for them to know and do, both personally and professionally. Kuriloff’s research spans the globe, including the analytic communities of the United States, England, Germany, France, and Israel amidst the extraordinary events of the twentieth century. Contemporary Psychoanalysis and the Legacy of the Third Reich addresses the future of psychoanalysis in the voices of the second generation—thinkers and clinicians whose legacies and work remains informed by the pain and triumph of their parents' and mentors' Holocaust stories. These unprecedented revelations influence not only our understanding of mental health work, but of history, art, politics and education. Psychoanalysts, psychologists, psychiatrists, sociologists, cultural historians, Jewish and specifically Holocaust scholars will find this volume compelling.
How did psychoanalysis come to define itself as being different from psychotherapy? How have racism, homophobia, misogyny and anti-Semitism converged in the creation of psychotherapy and psychoanalysis? Is psychoanalysis psychotherapy? Is psychoanalysis a "Jewish science"? Inspired by the progressive and humanistic origins of psychoanalysis, Lewis Aron and Karen Starr pursue Freud's call for psychoanalysis to be a "psychotherapy for the people." They present a cultural history focusing on how psychoanalysis has always defined itself in relation to an "other." At first, that other was hypnosis and suggestion; later it was psychotherapy. The authors trace a series of binary oppositions, each defined hierarchically, which have plagued the history of psychoanalysis. Tracing reverberations of racism, anti-Semitism, misogyny, and homophobia, they show that psychoanalysis, associated with phallic masculinity, penetration, heterosexuality, autonomy, and culture, was defined in opposition to suggestion and psychotherapy, which were seen as promoting dependence, feminine passivity, and relationality. Aron and Starr deconstruct these dichotomies, leading the way for a return to Freud's progressive vision, in which psychoanalysis, defined broadly and flexibly, is revitalized for a new era. A Psychotherapy for the People will be of interest to psychotherapists, psychoanalysts, clinical psychologists, psychiatrists--and their patients--and to those studying feminism, cultural studies and Judaism.
White Privilege: Psychoanalytic Perspectives looks at race and the significant role it plays in society and in clinical practice. Much of the effort going into racial consciousness-raising rests on the concept of unearned "white privilege". In this book, Neil Altman looks deeply into this notion, suggesting that there are hidden assumptions in the idea of white privilege that perpetuate the very same racially prejudicial notions that are purportedly being dismantled. The book examines in depth the structure of racial categories, polarized between white and black, that are socially constructed, resting on fallacious ideas of physical or psychological differences among peoples. Altman also critically examines such related concepts as privilege, guilt, and power. It is suggested that political positions are also artificially polarized into categories of "liberal", "left" and "conservative", "right", in ways that contribute to stereotyping between people with different political leanings, foreclosing mutual respect, dialogue, and understanding. Finally, White Privilege: Psychoanalytic Perspectives explores the implications for the theory and practice of psychoanalytic psychotherapy, discussing these ideas in detail and depth with clinical illustrations. Drawing on Altman’s rich clinical experience and many years of engaging with racial and societal problems, this book offers a new agenda for understanding and offering analytic practice in contemporary society. It will appeal to clinicians, psychoanalytic therapists, and anyone with an interest in social problems and how they manifest in society and in therapy today.
Edgar A. Levenson is a key figure in the development of interpersonal psychoanalysis whose ideas remain influential. Interpersonal Psychoanalysis and the Enigma of Consciousness builds on his previously published work in his key areas of expertise such as interpersonal psychoanalysis, transference and countertransference, and the philosophy of psychoanalysis, and sets his ideas into contemporary context. Combining a selection of Levenson’s own writings with extensive discussion and analysis of his work by Stern and Slomowitz, it provides an invaluable guide to how his most recent, mature ideas may be understood and applied by contemporary psychoanalysts in their own practice. This book explores how the rational algorithm of psychoanalytic engagement and the mysterious flows of consciousness interact; this has traditionally been thought of as dialectical, an unresolvable duality in psychoanalytic practice. Analysts move back and forth between the two perspectives, rather like a gestalt leap, finding themselves listening either to the "interpersonal" or to the "intrapsychic" in what feels like a self-state leap. But the interpersonal is not in dialectical opposition to the intrapsychic; rather a manifestation of it, a subset. The chapters pick up from the themes explored in The Purloined Self, shifting the emphasis from the interpersonal field to the exploration of the enigma of the flow of consciousness that underlies the therapeutic process. This is not the Freudian Unconscious nor the consciousness of awareness, but the mysterious Jamesian matrix of being. Any effort at influence provokes resistance and refusal by the patient. Permitted a "working space," the patient ultimately cures herself. How that happens is a mystery wrapped up in the greater mystery of unconscious process, which in turn is wrapped into the greatest philosophical and neurological enigma of all—the nature of consciousness. Interpersonal Psychoanalysis and the Enigma of Consciousness will be highly engaging and readable; Levenson’s witty essayist style and original perspective will make it greatly appealing and accessible to undergraduate and postgraduate students of psychoanalysis and psychoanalytic psychotherapy, as well as practitioners in these fields.
Clara Thompson was a leading representative of the cultural interpersonal school of psychoanalysis, sometimes known as the "neo-Freudians," which included Karen Horney, Erich Fromm, and Harry Stack Sullivan. "Classical analysts" once viewed neo-Freudians with the greatest suspicion and mistrust, yet today they can be seen for the innovative group of thinkers they were. Thompson's Psychoanalysis: Evolution and Development, first published in 1950, remains an enormously fair-minded discussion of the history of psychoanalytic theory and therapy. Psychoanalysis has always been a theory of personality as well as a technique of therapy. Since Freud was born in 1856, and was an outstanding representative of the culture of old Vienna, Thompson thought there was plenty of room for revising classical analytic thinking in light of later developments. Such revisionism, she believed, need not lose the essential appreciation of the dynamic unconscious within classical analysis. However, Thompson felt Freud's biological outlook needed to be supplemented by a culturally more sophisticated orientation, and she was among those who tried to put Freud's concepts of libido into historical perspective. Instead of psychoanalysis having as its objective the release of tensions, Thompson proposed that the goal of analysis ought to be the growth of the total personality. Her revisionism also meant that the scope of psychoanalytic treatment could be broadened well beyond the neuroses Freud sought to explain. Thompson well understood the impact of the social environment on character formation. The psychology of women needed to be rethought; differences between men and women could be partly explained by the social expectations that traditional Western culture had imposed on them. Thompson believed the whole analyst-patient relationship needed to be rethought; the real personality of the therapist has to be acknowledged, and the full human interplay between patient and analyst required examination. In the current positivistic therapeutic climate based on technological advances in psychopharmacology, the ethical and humanistic dimension may be lost. Reflecting on the work of Clara Thompson and the neo-Freudian school can remind us of earlier efforts to challenge therapeutic authority and their distinct relevance to our problems today.