Michael Robbins – författare

Psychoanalysis Meets Psychosis proposes a major revision of the psychoanalytic theory of the most severe mental illnesses including schizophrenia. Freud believed that psychosis is the consequence of a biologically determined inability to attain and sustain a normal or neurotic mental organization. Michael Robbins proposes instead that psychosis is the outcome of a different developmental pathway. Conscious mind functions in two qualitatively different ways, primordial conscious mentation and reflective representational thought, and psychosis is the result of persistence of a primordial mental process, which is adaptive in infancy, in later situations in which it is neither appropriate nor adaptive.

In Part I Robbins describes how the medical model of psychosis underlies the current approach of both psychiatry and psychoanalysis, despite the fact that neuroscience has failed to confirm the model’s basic organic assumption. In Part II Robbins examines two of Freud’s models of psychosis that are based on the assumption of a constitutional inability to develop a normal or neurotic mind. The theories of succeeding generations of analysts have for the most part reiterated the biases of Freud’s two models, so that psychoanalysis considers the psychoses beyond its scope. In Part III Robbins proposes that the psychoses are the result of disturbances in the attachment-separation phase of development, leading to maladaptive persistence of a primordial form of mental activity related to Freud’s primary process. Finally, in Part IV Robbins describes a psychoanalytic approach to treatment based on his model. The book is richly illustrated with material from Robbins’ clinical practice.

Psychoanalysis Meets Psychosis has the potential to undo centuries of alienation between society and psychotic persons. The book offers an understanding of severe mental illness that will be novel and inspiring not only to psychoanalysts but to all mental health professionals.

Psychoanalysis Meets Psychosis proposes a major revision of the psychoanalytic theory of the most severe mental illnesses including schizophrenia. Freud believed that psychosis is the consequence of a biologically determined inability to attain and sustain a normal or neurotic mental organization. Michael Robbins proposes instead that psychosis is the outcome of a different developmental pathway. Conscious mind functions in two qualitatively different ways, primordial conscious mentation and reflective representational thought, and psychosis is the result of persistence of a primordial mental process, which is adaptive in infancy, in later situations in which it is neither appropriate nor adaptive.

In Part I Robbins describes how the medical model of psychosis underlies the current approach of both psychiatry and psychoanalysis, despite the fact that neuroscience has failed to confirm the model’s basic organic assumption. In Part II Robbins examines two of Freud’s models of psychosis that are based on the assumption of a constitutional inability to develop a normal or neurotic mind. The theories of succeeding generations of analysts have for the most part reiterated the biases of Freud’s two models, so that psychoanalysis considers the psychoses beyond its scope. In Part III Robbins proposes that the psychoses are the result of disturbances in the attachment-separation phase of development, leading to maladaptive persistence of a primordial form of mental activity related to Freud’s primary process. Finally, in Part IV Robbins describes a psychoanalytic approach to treatment based on his model. The book is richly illustrated with material from Robbins’ clinical practice.

Psychoanalysis Meets Psychosis has the potential to undo centuries of alienation between society and psychotic persons. The book offers an understanding of severe mental illness that will be novel and inspiring not only to psychoanalysts but to all mental health professionals.

Through an integrated multi-disciplinary theory, Michael Robbins proposes that the human mind consists of two mental structures: the one we share with other animate creatures and a capacity for reflective representational thought which is unique.

As an alternative to Freud’s model of the human mind as structured by the id, ego, and superego, this book contends that the prolonged period of post-natal immaturity – otherwise known as neoteny – which is specific to humans, gives rise to reflective representational thought that in turn allows for the acquisition of complex knowledge. Robbins examines how Freud’s conception of the human mind was limited by his ignorance of the related disciplines of sociology, primatology, cultural anthropology, and most notably evolution, which were then in their infancy, to explore the implications of the non-unitary nature of the human mind for us as individuals, as a society, and for our future as a species.

Drawing on a broad range of influences from psychoanalysis to anthropology, biology, psychology, sociology, and politics, this book will be of interest to students and scholars of these disciplines alike.

Through an integrated multi-disciplinary theory, Michael Robbins proposes that the human mind consists of two mental structures: the one we share with other animate creatures and a capacity for reflective representational thought which is unique.

As an alternative to Freud’s model of the human mind as structured by the id, ego, and superego, this book contends that the prolonged period of post-natal immaturity – otherwise known as neoteny – which is specific to humans, gives rise to reflective representational thought that in turn allows for the acquisition of complex knowledge. Robbins examines how Freud’s conception of the human mind was limited by his ignorance of the related disciplines of sociology, primatology, cultural anthropology, and most notably evolution, which were then in their infancy, to explore the implications of the non-unitary nature of the human mind for us as individuals, as a society, and for our future as a species.

Drawing on a broad range of influences from psychoanalysis to anthropology, biology, psychology, sociology, and politics, this book will be of interest to students and scholars of these disciplines alike.

From a multidisciplinary perspective grounded in psychoanalysis, this book explores the manifestations of mind that distinguish humans from other species, culture, civilization, and destructiveness.

Psychoanalysis was created by Freud in an effort to understand neurosis and psychosis, the names he gave to individual human destructiveness. His understanding was limited and incorrect because the science of evolution and the disciplines of sociology and cultural anthropology were in their infancy when he formulated his ideas. He did not comprehend that destructiveness is qualitatively different in humans than in other species and he ignored the problem of how biological instincts become mental processes. These limitations left psychoanalysis with one of its most perplexing unsolved problems, the mysterious leap from mind to body. This book explains how neoteny, the prolonged period of postnatal immaturity that distinguishes humans from other animals, requires and enables complex learning from caregivers. It is the knowledge acquired from this learning and its intergenerational transmission that links the biological theory of evolution with the psychosocial theory of psychoanalysis and explains how the human species is unique.

This book will be of interest to those who want to learn about how integrating the findings of evolutionary science, primatology, sociology, and cultural anthroplogy with the theory of psychoanalysis expands our understanding of what makes humans unique and its implications for the future of our species, and how it empowers us to influence the destiny of humankind.

From a multidisciplinary perspective grounded in psychoanalysis, this book explores the manifestations of mind that distinguish humans from other species, culture, civilization, and destructiveness.

Psychoanalysis was created by Freud in an effort to understand neurosis and psychosis, the names he gave to individual human destructiveness. His understanding was limited and incorrect because the science of evolution and the disciplines of sociology and cultural anthropology were in their infancy when he formulated his ideas. He did not comprehend that destructiveness is qualitatively different in humans than in other species and he ignored the problem of how biological instincts become mental processes. These limitations left psychoanalysis with one of its most perplexing unsolved problems, the mysterious leap from mind to body. This book explains how neoteny, the prolonged period of postnatal immaturity that distinguishes humans from other animals, requires and enables complex learning from caregivers. It is the knowledge acquired from this learning and its intergenerational transmission that links the biological theory of evolution with the psychosocial theory of psychoanalysis and explains how the human species is unique.

This book will be of interest to those who want to learn about how integrating the findings of evolutionary science, primatology, sociology, and cultural anthroplogy with the theory of psychoanalysis expands our understanding of what makes humans unique and its implications for the future of our species, and how it empowers us to influence the destiny of humankind.

Since his poems first began to appear in the pages of The New Yorker and Poetry, there has been a lot of excited talk about the fresh and inventive work of Michael Robbins. Equal parts hip- hop, John Berryman, and capitalism seeking death and not finding it, Robbins''s poems are strange, wonderful, wild, and completely unlike anything else being written today. As allusive as the Cantos, as aggressive as a circular saw, this debut collection will offend none but the virtuous, and is certain to receive an enormous amount of attention.

The universal quest to create cosmologies – to comprehend the relationship between mind and world - is inevitably limited by the social, cultural and historical perspective of the observer, in this instance western psychoanalysis. In this book Michael Robbins attempts to transcend such contextual limitations by putting forward a primordial form of mental activity that co-exists alongside thought and is of equal importance in human affairs.

This book challenges the western assumption that knowledge is synonymous with rational thought and that the aspect of mind that is not thought is immature, irrational, regressive and pathological. Robbins illustrates the central role of primordial mental activity in spiritual cultures analogous to that of thought in western culture as well as its significant contributions to numerous other phenomena including dreaming, language, creativity, shamanism and psychosis.

In addition to his extensive clinical experience as a psychoanalyst Robbins draws on first-hand contact with Maori and other shamanistic cultures. Vividly illustrated by first and second hand accounts, this book will be of great interest to psychoanalysts, those with a psychological interest in spiritual cultures as well as those in the fields of developmental psychology, cultural anthropology, neuroscience, aesthetics and linguistics.

The universal quest to create cosmologies – to comprehend the relationship between mind and world - is inevitably limited by the social, cultural and historical perspective of the observer, in this instance western psychoanalysis. In this book Michael Robbins attempts to transcend such contextual limitations by putting forward a primordial form of mental activity that co-exists alongside thought and is of equal importance in human affairs.

This book challenges the western assumption that knowledge is synonymous with rational thought and that the aspect of mind that is not thought is immature, irrational, regressive and pathological. Robbins illustrates the central role of primordial mental activity in spiritual cultures analogous to that of thought in western culture as well as its significant contributions to numerous other phenomena including dreaming, language, creativity, shamanism and psychosis.

In addition to his extensive clinical experience as a psychoanalyst Robbins draws on first-hand contact with Maori and other shamanistic cultures. Vividly illustrated by first and second hand accounts, this book will be of great interest to psychoanalysts, those with a psychological interest in spiritual cultures as well as those in the fields of developmental psychology, cultural anthropology, neuroscience, aesthetics and linguistics.