Psychoanalytic psychotherapy: Past, present and future

The unseen frame in professional cultures

“…The corpus of works currently being generated by the Tavistock Clinic and by the Ecole de psychosomatique de Paris are examples of the fruits of relatively robust cultures in psychoanalytic psychotherapy and psychoanalysis respectively (eg Marry et al 1963, Bell 1996, Milton 1997, Williams 1997, Milton 1998, Felman 1998, Garland 1998, Dechaud-Ferbus & Porte 1998, Anderson 2000, Garelick 2000, Richardson & Hobson 2000. Conversely, there is the everpresent pitfall of deifying past leadership and clinging to it, now as a stabilised organ[sat[on or cult.…”

The Making of the New Negro : Black Authorship, Masculinity, and Sexuality in the Harlem Renaissance

“…As Garelick argues, referring to Balzac's text on Brummel, if humanity is divided into "those who work, those who think, and those who do nothing -the dandy belongs to the third group, the only one that matters." 126 This is read as a resistance to bourgeois ideology by Christopher Lane, who argues that "the dandy expressed his class dissent by disdaining labor and affecting an indifference to economic advantage." 127 Finally, Mazella points out that there is a close correlation between the eschewal of labor and the focus on public self-display.…”

“…He tinned away, thinking: Five of 'em sleeping in one room…He crawled back to the chimney, seeing before his eyes an image of the room of five people, all of them blackly naked in the strong sunlight, seen through a sweaty pane: the man and woman moving jerkily in tight embrace, and the three children watching. 126 The pathology of the image primarily stems from the lack of private boundaries inside the flat and any screens sheltering it from the public gaze. The theme of looking and watching, which is enabled by the lack of boundaries, is obsessively repeated throughout the excerpt.…”

The making of the new negro: black authorship, masculinity, and sexuality in the Harlem Renaissance

“…126 Thus Brand and Friedlaender appropriated the concept and endowed it with a special homoerotic significance. Stirner's anarchist thought, challenging the ideals of nationalism, church, and socially sanctioned relationships, was useful for the founders of the Gemeinschaft der Eigenen, since within his paradigm of temporary human relations they could construct homoerotic male bonding as a liberating substitute for the limitations of marital relations.…”