Routledge Library Editions: Psychoanalysis – serie

Originally published in 1987 this highly original work explores how the nature and institutions of society are determined by our unconscious as well as our conscious aims – how individuals join together in ‘unconscious contracts’. The author does this by integrating psychoanalysis and social science to generate a psychoanalytical theory of society. The key to this theory is the interpretation of both psychoanalysis and social science in terms of the interplay between conflict and co-operation.Professor Allingham starts by discussing the workings of the individual mind, and tracing the development of the adult personality from its roots in infancy. He uses this background to show how the group acts as a key link between the individual and society, and the sense in which groups have lives of their own. He completes the theory by demonstrating how the unconscious aims of the members of society are translated, through the various groups to which they belong, into the institutions adopted by society. Finally, as an extension, he explores the nature of the unconscious motives which underlie our conscious social and political attitudes.

Routledge Library Editions: Psychoanalysis brings together as one set, or individual volumes, a series of 8 previously out-of-print titles, originally published between 1923 and 1993. Written by international authors from a variety of backgrounds, this set looks at psychoanalysis in a number of different areas including, culture, religion, sociology, postmodernism, literary criticism and others.

How do we know our mental life, and how is our mental life altered by our efforts to know it better? Originally published in 1984, this title attempts an epistemological and ontological discourse concerning the understanding of human mental processes, and it aims toward a definitive thesis on the dialectics of knowing and being in this work of psychological understanding. What this work reconfronts are questions pertaining to all psychology and to all human sciences. Yet much of its focus is on the understanding of unconscious mental contents, on the question of knowing and being in Freud’s psychology.

How do we know our mental life, and how is our mental life altered by our efforts to know it better? Originally published in 1984, this title attempts an epistemological and ontological discourse concerning the understanding of human mental processes, and it aims toward a definitive thesis on the dialectics of knowing and being in this work of psychological understanding. What this work reconfronts are questions pertaining to all psychology and to all human sciences. Yet much of its focus is on the understanding of unconscious mental contents, on the question of knowing and being in Freud’s psychology.

Originally published in 1987 this highly original work explores how the nature and institutions of society are determined by our unconscious as well as our conscious aims – how individuals join together in ‘unconscious contracts’. The author does this by integrating psychoanalysis and social science to generate a psychoanalytical theory of society. The key to this theory is the interpretation of both psychoanalysis and social science in terms of the interplay between conflict and co-operation.Professor Allingham starts by discussing the workings of the individual mind, and tracing the development of the adult personality from its roots in infancy. He uses this background to show how the group acts as a key link between the individual and society, and the sense in which groups have lives of their own. He completes the theory by demonstrating how the unconscious aims of the members of society are translated, through the various groups to which they belong, into the institutions adopted by society. Finally, as an extension, he explores the nature of the unconscious motives which underlie our conscious social and political attitudes.

Originally published in English in 1953, this title was first printed in Hungarian in 1931. Already translated into German, French and Spanish, Alice Balint (the first wife of Michael Balint) had intended to translate the title into English herself, but died suddenly at the beginning of the Second World War. Eventually their son, by this time a qualified doctor, was instrumental in bringing this edition about.

Originally published in English in 1953, this title was first printed in Hungarian in 1931. Already translated into German, French and Spanish, Alice Balint (the first wife of Michael Balint) had intended to translate the title into English herself, but died suddenly at the beginning of the Second World War. Eventually their son, by this time a qualified doctor, was instrumental in bringing this edition about.

Originally published in 1923, this title is a critical examination of Freud’s theory of psychoanalysis. A contemporary of Freud, the author sets out to evaluate his theories in a scientific manner, searching for evidence. The result is a rather scathing review of where this is lacking.

Originally published in 1923, this title is a critical examination of Freud’s theory of psychoanalysis. A contemporary of Freud, the author sets out to evaluate his theories in a scientific manner, searching for evidence. The result is a rather scathing review of where this is lacking.

Major psychoanalytic thinkers from Freud to Ricoeur to Lacan considered the Oedipus complex the key to explaining the human psyche and human sexuality, even culture itself. But, in fact, they were merely theorizing males.In this title, originally published in 1993, the author reassesses the benchmark concepts of Freudian thought, building on feminist criticisms of psychoanalysis and the new history of sexuality. The psychoanalytic questions become political questions: How do the norms of heterosexuality and masculinity themselves emerge within modern society and culture? How do the institutions of compulsory heterosexuality and modern patriarchy shape identity and desire? What make heterosexuality compulsory in our society?Brenkman argues that the larger social world is part and parcel of the Oedipus complex. He challenges psychoanalysis to reinvent its cultural project, as a therapeutics and an ethics, by recovering the moral-political dimension in its approach to family, sexuality and gender. Straight Male Modern casts a new light on psychoanalysis’s contribution to modern life, revealing the richness of the Freudian tradition’s encounter with modern politics and culture, and the poverty of its response.

Major psychoanalytic thinkers from Freud to Ricoeur to Lacan considered the Oedipus complex the key to explaining the human psyche and human sexuality, even culture itself. But, in fact, they were merely theorizing males.In this title, originally published in 1993, the author reassesses the benchmark concepts of Freudian thought, building on feminist criticisms of psychoanalysis and the new history of sexuality. The psychoanalytic questions become political questions: How do the norms of heterosexuality and masculinity themselves emerge within modern society and culture? How do the institutions of compulsory heterosexuality and modern patriarchy shape identity and desire? What make heterosexuality compulsory in our society?Brenkman argues that the larger social world is part and parcel of the Oedipus complex. He challenges psychoanalysis to reinvent its cultural project, as a therapeutics and an ethics, by recovering the moral-political dimension in its approach to family, sexuality and gender. Straight Male Modern casts a new light on psychoanalysis’s contribution to modern life, revealing the richness of the Freudian tradition’s encounter with modern politics and culture, and the poverty of its response.

According to the author, psychoanalytic theory and practice – which discloses ‘the interminable falsity of the human subject’s belief in the mastery of its own mental life’ – is in part responsible for the coming of the postmodern era. In this title, originally published in 1993, Barratt examines the role of psychoanalysis in what he sees as the crisis of modernism, shows why the modernist position – what he calls the ‘modern episteme’ – is failing, and proposes that psychoanalysis should redefine itself as a postmodern method.In Barratt’s innovative account of psychoanalysis, which focuses on the significance of the free-associative process, Freud’s discovery of the repressed unconscious leads to a claim that is basic to postmodern ideas: ‘that all thinking and speaking, the production and reproduction of psychic reality, is inherently dynamic, polysemous, and contradictorious .’ He argues that subsequent attempts to ‘normalize and systematize’ psychoanalysis are reactionary and antipsychoanalytic efforts to salvage the modern episteme that psychoanalysis itself calls into question.

According to the author, psychoanalytic theory and practice – which discloses ‘the interminable falsity of the human subject’s belief in the mastery of its own mental life’ – is in part responsible for the coming of the postmodern era. In this title, originally published in 1993, Barratt examines the role of psychoanalysis in what he sees as the crisis of modernism, shows why the modernist position – what he calls the ‘modern episteme’ – is failing, and proposes that psychoanalysis should redefine itself as a postmodern method.In Barratt’s innovative account of psychoanalysis, which focuses on the significance of the free-associative process, Freud’s discovery of the repressed unconscious leads to a claim that is basic to postmodern ideas: ‘that all thinking and speaking, the production and reproduction of psychic reality, is inherently dynamic, polysemous, and contradictorious .’ He argues that subsequent attempts to ‘normalize and systematize’ psychoanalysis are reactionary and antipsychoanalytic efforts to salvage the modern episteme that psychoanalysis itself calls into question.

Originally published in 1956, this survey of the interpretations of sex by the major figures in Christian thought and in psychoanalysis made an important contribution to the re-thinking of our sexual morality at the time. The author refutes the common belief that the negative attitude toward sex and the body, which had been predominant in western civilization, originated with Christianity. He shows that such a viewpoint was widespread in the early Hellenism Age, nearly three centuries before Christ. He emphasizes the essentially positive view which Biblical religion demands and shows how Christianity’s attitude early became corrupted by the dualism of the Orient. He points to the need for a return to essential naturalism and the Biblical interpretation of sex.The first part of the book consists of a historical treatment in the Christian tradition, touching upon the teaching of Jesus, Paul, Augustine, Aquinas, Luther, Calvin and others. He analyses the classical and contemporary attitudes and ideas in both Catholic and Protestant circles and shows how Christian understanding comes into conflict with psychoanalysis. In the later portions of the book the author discusses sex and psychoanalysis and the major problems in sexual mores. He ends with a synthesis of the religious and psychoanalytic points of view and a critical reconstruction of a Christian interpretation.

Originally published in 1956, this survey of the interpretations of sex by the major figures in Christian thought and in psychoanalysis made an important contribution to the re-thinking of our sexual morality at the time. The author refutes the common belief that the negative attitude toward sex and the body, which had been predominant in western civilization, originated with Christianity. He shows that such a viewpoint was widespread in the early Hellenism Age, nearly three centuries before Christ. He emphasizes the essentially positive view which Biblical religion demands and shows how Christianity’s attitude early became corrupted by the dualism of the Orient. He points to the need for a return to essential naturalism and the Biblical interpretation of sex.The first part of the book consists of a historical treatment in the Christian tradition, touching upon the teaching of Jesus, Paul, Augustine, Aquinas, Luther, Calvin and others. He analyses the classical and contemporary attitudes and ideas in both Catholic and Protestant circles and shows how Christian understanding comes into conflict with psychoanalysis. In the later portions of the book the author discusses sex and psychoanalysis and the major problems in sexual mores. He ends with a synthesis of the religious and psychoanalytic points of view and a critical reconstruction of a Christian interpretation.

Originally published in 1990, Psychoanalysis and… brings together essays by critics whose work demonstrates the lively interpenetration of psychoanalysis and other disciplines. Andrew Ross investigates psychoanalysis and Marxist thought; Joel Fineman reads the "sound of O" in Othello; Jane Gallop asks "Why does Freud giggle when the women leave the room?"; and Ellie Ragland-Sullivan examines Lacan’s seminars on James Joyce. This stimulating collection of work should still be required reading, especially for students of literature. But Psychoanalysis and… demonstrates that psychoanalysis – and theoretical criticism, and feminism, and Lacanian theory, and semiotics, and Marxism, and deconstruction, and literary criticism – was, at the time, a rich and expanding terrain.