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Relevant bibliographies by topics / Primitivity (Psychoanalysis)

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Academic literature on the topic 'Primitivity (Psychoanalysis)'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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Journal articles on the topic "Primitivity (Psychoanalysis)"

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Brickman, Celia. "Primitivity, Race, and Religion in Psychoanalysis." Journal of Religion 82, no. 1 (January 2002): 53–74. http://dx.doi.org/10.1086/490994.

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Frosh, Stephen. "Primitivity and violence: Traces of the unconscious in psychoanalysis." Journal of Theoretical and Philosophical Psychology 37, no. 1 (2017): 34–47. http://dx.doi.org/10.1037/teo0000049.

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Kita, Elizabeth. "Celia Brickman: Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis." Clinical Social Work Journal 37, no. 4 (November 15, 2009): 370–72. http://dx.doi.org/10.1007/s10615-009-0242-0.

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Parsons, William B. "Celia Brickman, . Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis. New York: Columbia University Press, 2003. viii+285 pp. $69.50 (cloth); $29.00 (paper)." Journal of Religion 87, no. 3 (July 2007): 490–91. http://dx.doi.org/10.1086/519910.

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Russo, Jane A. "Brazilian Psychiatrists and Psychoanalysis at the Beginning of the 20th Century: A Quest for National Identity." Psychoanalysis and History 14, no. 2 (July 2012): 297–312. http://dx.doi.org/10.3366/pah.2012.0114.

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Despite its late institutionalization, psychoanalytic theory began to spread in Brazil in the early 20th century. One path of dissemination was through the works and lectures of the most eminent psychiatrists of those days. These important figures in the Brazilian intellectual scene made a peculiar use of the Freudian doctrine, giving it strong pedagogical and hygienic overtones. In this article, I point out the relationship between this mode of interpreting psychoanalysis and the effort made by intellectuals of the First Republic in the construction of a ‘civilizing’ project for the nation. Racial miscegenation, regarded by deterministic theories of the time as incompatible with civilization, was considered one of the main impediments to this project. According to the intellectuals of those days, the problem of miscegenation was rooted in two fundamental characteristics of the Brazilian people: primitivism and an excessive sexual drive. I argue that psychoanalytic theory, through its concept of a broad and pervasive sexuality, on the one hand, and the possibility of its sublimation, on the other, provided a way out of this aporia. In order to support my argument, I use the work of Júlio Porto-Carrero, one of the most prominent promoters of psychoanalysis in the medical milieu of the1920s and 1930s.

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WEDENOJA, W. "Celia Brickman, Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis, Columbia University Press, New York (2003) ISBN 0 231 12582 8 vii+285 pp., $62.50 (hardback) ISBN 0 231 12582 8, $26 (paperback) ISBN 0 231 12583 6." Religion 37, no. 1 (March 2007): 108–9. http://dx.doi.org/10.1016/j.religion.2006.07.009.

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Fisher, David James. "The Correspondence of Bruno Bettelheim and Rudolf Ekstein 1. Introduction." Psychoanalysis and History 8, no. 1 (January 2006): 65–96. http://dx.doi.org/10.3366/pah.2006.8.1.65.

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This paper provides the historical, cultural, and clinical context for the relationship between Bruno Bettelheim (1903–1990) and Rudolf Ekstein (1912–2005). Both were Viennese-born and trained intellectuals who received doctorates in the human sciences from the University of Vienna in 1937. Both were deeply identified with lay analysis, emphasizing that for psychoanalysis to perpetuate itself it needed to promote serious and rigorous forms of research. Because Bettelheim was the better known of the two, this introduction focuses on Ekstein's family history, with special emphasis on his experience of loss and trauma and his capacity to recover from personal and educational obstacles. It argues that Ekstein was a representative product of Austro-Marxism in the period between the wars, embracing the ethical brand of democratic socialism and group solidarity that was integral to the theory and practice of Austrian Social Democracy. It discusses Ekstein's training with Moritz Schlick in philosophy and his immersion in the Vienna Circle of logical positivism. From Schlick, Ekstein evolved into a philosophical thinker who learned how to think his own thoughts. Ekstein joined the circle of psychoanalytic pedagogues who clustered around the Vienna Psychoanalytic Society, under the tutelage of Willi Hoffer,August Aichhorn and, above all, Anna Freud. The clinical component of psychoanalysis emanated from his commitment to understanding the inner world of the child. Bettelheim and Ekstein first became aware of each other from reading the analytic literature and finally met in America in the 1950s. They shared a professional interest in conducting research and doing clinical work on severely disturbed children and adolescents, including those with psychotic, borderline and autistic diagnoses. They debated the value of milieu therapy versus psychoanalytically oriented psychotherapy on such children. As their relationship evolved, the two collaborated and began a fascinating correspondence that gradually evolved into an intimate friendship. They both engaged in a polemic with Bernard Rimland, who was massively critical of their clinical work and a hostile critic of psychoanalytic approaches to the treatment of disturbed children. Rimland was an advocate of a neurological approach to mental illness, with an emphasis on biology and psychopharmacology. The 22 letters that constitute the Bettelheim-Ekstein exchange began with clinical concerns, including the varieties of solitude, isolation and countertransference disruptions that may trouble the psychoanalytic researcher and clinician in dealing with primitively disordered children. It moves to other issues, including mutual support during the Rimland Affair. As the two became more friendly, a pattern of good-natured competition and envy appeared. The two engaged in a heated exchange on the question of whether contemporary Vienna remained as anti-Semitic as it had been in their respective youths: Bettelheim, the concentration camp survivor, argued that nothing had changed and that most Austrians remained viscerally anti-Semitic; Ekstein, the Austro-Marxist, contended that one could not blame a generation born after World War II, holding that in his experience many Austrians had examined their consciences and held distinctly different opinions from their parents or grandparents. Toward the end of their correspondence, we encounter Ekstein's tender sensitivity to Bettelheim's descent into depression as a result of the death of his wife, Trude, leading eventually to recurrent episodes of suicidal ideation and plans for his own suicide. The letters testify to a unique friendship with a somewhat old-world quality.

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Antić, Ana. "Imagining Africa in Eastern Europe: Transcultural Psychiatry and Psychoanalysis in Cold War Yugoslavia." Contemporary European History 28, no. 2 (December 17, 2018): 234–51. http://dx.doi.org/10.1017/s0960777318000541.

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This article seeks to write Yugoslavia and Eastern Europe into the history of post-Second World War global psychiatry and to explore the significance of Marxist psychiatry in an international context. It traces Yugoslav psychiatrists’ transnational and interdisciplinary engagements as they peaked in the 1960s. Focusing on the distinguished Belgrade psychiatrist and psychoanalyst Vladimir Jakovljevic (1925–68), it looks at Yugoslav psychiatry’s clinical and anthropological research in the global South to shed light on its contributions to Western-dominated transcultural psychiatry. Through this lens the article also explores how Eastern Europe’s intellectuals engaged with decolonisation and the notions of race, ‘primitivism’ and modernity. Jakovljevic’s involvement in transcultural psychiatry demonstrated the inherent contradiction of Eastern European Marxist psychiatry: its dubiously colonial ‘civilising mission’ towards the subalterns in its own populations and its progressive, emancipatory agenda. Jakovljevic’s writings about Africa ultimately turned into an unprecedented opportunity to shed light on some glaring internal inconsistencies from Yugoslavia’s own socio-political context.

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Medovarov, M. V. "Julius Evola between christianity and neospiritualism." Solov’evskie issledovaniya, no. 1 (March 31, 2021): 164–80. http://dx.doi.org/10.17588/2076-9210.2021.1.164-180.

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The article is devoted to the problem of the attitude of the Italian traditionalist philosopher Julius Evola to Christianity and neo-spiritualism. This task is solved on the basis of the comparative historical method of studying the works of Evola of different years and their assessment by researchers. Priority attention is paid to the analysis of the work "The Mask and Face of Contemporary Spiritualism" that was first published in Russian in 2020. The present work is considered in the context of all Evola's work, especially the works published in Russia recently. The question is raised about personalism in Evola's metaphysics. The essence of his criticism of psychoanalysis, spiritualism, theosophy, anthroposophy, primitivism, Satanism, some magical organizations and other forms of "new religiosity" is revealed. In the paper the traditional scheme of opposing the early, middle and late periods of Evola's work according to the criterion of his attitude to Christianity is contested. It is shown that from the early 1930s to the early 1970s his assessment of Christianity was invariably ambivalent and contradictory, although the emphasis on the positive aspects had been gradually increased. The problem of dualism in Christianity and the differences between the early Church, medieval Catholicism and the Aggiornamento of the twentieth century are examined in detail. The main conclusion of our investigation is that Evola, in spite of his personal antipathies to the Christian doctrine, was constantly forced to admit the possibility of a full-fledged spiritual realization of a person within the Catholic and Orthodox Churches and to act as an ally of Catholicism against all forms of neo-spiritualism and neo-paganism.

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"The Return of the Primal Father: A Comparative Freudian Reading of Two Novels." International Journal of Arabic-English Studies 21, no. 2 (June 19, 2021). http://dx.doi.org/10.33806/ijaes2000.21.2.8.

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Against common postcolonial and historical readings, this article argues that the rise of the primitive urge to dominate and exploit others is what drives Kurtz and Mustafa Sa’eed, the two main characters in Joseph Conrad’s Heart of Darkness (1902) and Tayeb Salih's Season of Migration to the North (1966), respectively, to act as primal fathers and thus commit violence on others. Adopting Freud’s theory on the primal-horde and notions like “hypnosis” and “suggestion,” this article reveals the universal theme of the primal father as disguised in an imperial mask in the two novels under discussion. The article argues that the recurrence of the primal father is manifest in narcissistic, paranoid, and sexually rapacious yet apparently gifted characters who act as the Nietzschean “superman.” It then sheds light on the infectious germ of the primal father as reactivated in the narrators of the novels, i.e. in the form of rival Oedipal sons in Charlie Marlow in Heart of Darkness and the anonymous narrator of Season of Migration to the North. Each narrator (Oedipal son) identifies with the respective protagonist (primal father), and both are fascinated yet repelled by such an affinity. This study is thus an attempt to justify the prevalent darkness haunting the human psyche by arguing that the germ of primitivism recurs in history and world cultures. Though it can lay dormant, it is ready to resurface anytime among the uncivilized or even “the civilized” who claim the white man’s burden. Therefore, this article provides an essential psychoanalytic and comparative intervention to understand the underlying motivations behind imperialism and master/slave power relations.

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Dissertations / Theses on the topic "Primitivity (Psychoanalysis)"

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Brickman, Celia. "Primitivity in psychoanalysis /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9959085.

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Kalkhove, MARIEKE. "Colonial Anxiety and Primitivism in Modernist Fiction: Woolf, Freud, Forster, Stein." Thesis, 2013. http://hdl.handle.net/1974/7851.

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From W.H. Auden’s The Age of Anxiety to Sigmund Freud’s Civilization and Its Discontents, modernists have frequently attested to the anxiety permeating members of modern civilisation. While critics have treated anxiety as a consequence of the historical circumstances of the modernist period—two World Wars and the disintegration of European empires—my aim is to view anxiety in both a psychoanalytical and political light and investigate modernist anxiety as a narrative ploy that diagnoses the modern condition. Defining modernist anxiety as feelings of fear and alienation that reveal the uncanny relation between self and ideological state apparatuses which themselves suffer from trauma, perversion, and neurosis—I focus on the works of four key modernist writers—Sigmund Freud, Virginia Woolf, E.M. Forster, and Gertrude Stein. These authors have repeatedly constructed the mind as an open system, making the psyche one of the sites most vulnerable to the power of colonial ideology but also the modernist space par excellence to narrate the building and falling of empire. While the first part of my dissertation investigates the neurosis of post-war London in Woolf’s Mrs. Dalloway, the second part of my thesis discusses the perverse demands of the colonial system in Forster’s A Passage to India and Woolf’s The Waves, arguing that Woolf and Forster extend Freud’s understanding of repetition compulsion by demonstrating that the colonial system derives a “perverse” pleasure from repeating its own impossible demands. The concluding section of my dissertation discusses Woolf and Stein’s queer primitivism as the antidote to anxiety and the transcendence of perversity. My dissertation revives Freud’s role in the modernist project: Freud not only provides avant-garde writers with a theory of consciousness, but his construction of the fragmented psyche—a construction which had come to dominate modernist renditions of internality by the early-twentieth century—functions as a political stratagem for an imperial critique.
Thesis (Ph.D, English) -- Queen's University, 2013-03-11 16:48:57.865

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Books on the topic "Primitivity (Psychoanalysis)"

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The politics and psychoanalysis of primitivism. London: Ziggurat Books, 1996.

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2

Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis. Columbia University Press, 2003.

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3

Brickman, Celia. Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis. Columbia University Press, 2003.

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Brickman, Celia. Aboriginal Populations in the Mind: Race and Primitivity in Psychoanalysis. Columbia University Press, 2003.

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Book chapters on the topic "Primitivity (Psychoanalysis)"

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Brickman, Celia. "Race and gender, primitivity and femininity." In Race in Psychoanalysis, 103–47. Abingdon, Oxon; New York, NY: Routledge is an imprint of the Taylor & Francis Group, an Informa Business, [2018] |: Routledge, 2017. http://dx.doi.org/10.4324/9781351718523-4.

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Brickman, Celia. "Race and primitivity in the clinical encounter." In Race in Psychoanalysis, 196–224. Abingdon, Oxon; New York, NY: Routledge is an imprint of the Taylor & Francis Group, an Informa Business, [2018] |: Routledge, 2017. http://dx.doi.org/10.4324/9781351718523-6.

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Gouda, Frances. "Primitivity, Animism and Psychoanalysis: European Visions of the Native ‘Soul’ in the Dutch East Indies, 1900–1949." In The Transnational Unconscious, 73–96. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230582705_4.

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Tuzin, Donald F. "Of the Resemblance of Fathers to Their Children: The Roots of Primitivism in Middle-Childhood Enculturation." In The Psychoanalytic Study of Society, 69–104. Routledge, 2019. http://dx.doi.org/10.4324/9781315792033-4.

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"McLuhan Watch 14–15 periodicals: À la page 59; L’Actualité macluhanisme 3, 5, 8, 22, 40ff, 104; 6; Arguments 24; Artforum 2; Art & as cyclone 34, 36–7; and écriture Text 3; L’Aurore 5; Beyond 14; Blast 37; as philosophical bomb 105; 56; C Theory 11; CJPST 11, 17, 69; poltergeists of 106 Carrefour 5, 105, 120; Critique 4, M(a)cLuhanites 7, 85, 106 18; Le Devoir 5, 119; Dew-Line Mcreader 61 Newsletter 1, 15, 50, 72; Combat 24, Mcwork 12 120; Economist 3; Elle 24; Esprit masses 3; mass form 94–5; see also 24; Explorations 1, 13, 16, 107, 110; implosion L’Express 5; Le Figaro 4, 24, 50; media: environments 1, 8, 12, 14, 38, 27, Figaro Littéraire 120; Flash Art 2; 29; structure of 19, 38; Forces 6, 99, 100; Fortune 24; technologies 29, 67 Impulse 3; Life 24; Les lettres misnomers: existentialist 25; nouvelles 75; Le Monde 5, 16, 74, phenomenologist 21–2; 25–6; 121; Nouvel Observateur 57, 119; structuralist 25–6 On the Beach 3; Parachute 3; Paris MM 59 Match 24; Partis Pris 5; Playboy M.McL. 62 99, 102; La Presse 5, 100, 119; La Moog synthesizer 10; ambient Quinzaine littéraire 4, 18; Reader’s soundscapes 11–12 Digest 24; Science et Vie 5; Sept-mosaic method 5, 25; and sociology 18 Jours 5; Tel Quel 38; Time 24, 27, multiplexage analogique de 28; TLS 34; Toronto Star 20; composantes (MAC) 48 Toronto Telegram 47; Traverses 82; mythologies 21, 24–5, 30–2; political Utopie 83; Varsity Graduate 16; mythology 29; and sociology 30 Wired 1, 13, 105 Phase Alternative Line (PAL) 48 Narcissus 68 postmodernism 4, 8, 11, 23, 64–67, 111; anti- 38; and late capitalism 10, 111–12; neo-baroque 25; objet petit a 7, 52, 54, 59, 60, 63; little a potlatch 4; triphasic models 99, 54; objet petit tas 52; sublime object 112–13, 116 59 potentialization 8 Office de radiodiffusion-télévision primitivism 106ff; postmodern 70; see française (ORTF) 44, 46, 56, 57 also tribalism Ontario Science Centre (OSC) 10 probe 12, 80 orality 39–41, 43, 49, 50, 63, 100, psychoanalysis 19, 53, 56, 63, 110; 107; as web 39 rationalisation 38 panic 64–6 Québec 1, 99; Concordia University 9; participation 13, 71, 83, 86, 88, 92; French Canadian culture 91–2, 99; referendum mode 89; simulation of Hydro-Québec 6, 100; Montréal 4– 87 5, 104; nationalism 91, 100, 102; pataphysics 55 October Crisis 104; racist." In McLuhan and Baudrillard, 149. Routledge, 2002. http://dx.doi.org/10.4324/9780203005217-19.

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