The Arabic Freud: The Unconscious and the Modern Subject

Abstract

This essay considers how Freud traveled in postwar Egypt through an exploration of the work of Yusuf Murad, the founder of a school of thought within the psychological and human sciences, and provides a close study of the journal he co-edited, Majallat ʿIlm al-Nafs. Translating and blending key concepts from psychoanalysis and psychology with classical Islamic concepts, Murad put forth a dynamic and dialectical approach to selfhood that emphasized the unity of the self, while often insisting on an epistemological and ethical heterogeneity from European psychoanalytic thought, embodied in a rejection of the dissolution of the self and of the death drive. In stark contrast to the so-called “tale of mutual ignorance” between Islam and psychoanalysis, the essay traces a tale of historical interactions, hybridizations, and interconnected webs of knowledge production between the Arab world and Europe. Moving away from binary models of selfhood as either modern or traditional, Western or non-Western, it examines the points of condensation and divergence, and the epistemological resonances that psychoanalytic writings had in postwar Egypt. The coproduction of psychoanalytic knowledge across Arab and European knowledge formations definitively demonstrates the outmoded nature of historical models that presuppose originals and bad copies of the global modern subject—herself so constitutively defined by the presence of the unconscious.

Public spaces and inner worlds: Emplaced askesis and architectures of the soul among Tatarstani Muslims

“…This process feeds back into global trends that have been described as ‘neoliberal’, reconfiguring the soul as plastic and ever-improvable (Feher, 2009). In a range of settings, Islamic scholarship has cross-fertilised with such trends and with ‘secular’ psychological and neuroscientific disciplines (Rose, 1996, 1999), generating novel selfhood projects (El Shakry, 2014; Rudnyckyj, 2009). In the context of Muslim Russia, the emergence of interiorised, modernist religious narratives appears to speak directly to the existential needs of the rising post-Soviet urban bourgeoisie (cf.…”