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Today I spoke with Emily Dinova about her new novel The Antagonist (Bruce Scivally, 2024). Dinova, a psychoanalytic candidate working towards a license to practice psychoanalysis, wrote The Antagonist as a way of healing her own trauma. Written as a creative act of revenge, Dinova found herself in a fragmented state while writing the book. “I really feel like a fragmented part of myself wrote this book.” From this fragmented state she created characters who represent several psychoanalytic concepts including repression, negation, the uncanny, and Spotnitzian narcissistic object protection.
The structure of the novel is an enactment of Nachträglichkeit. I found the novel intoxicating and disorienting. It kept me happily off balance throughout. Rooted in the psychological adage that the urge to destroy does not have to be taught, Dinova renders her characters with layers of beguiling complexity. The horrors of this deeply informed psychological thriller unfold gradually. It is a masterful demonstration of unconscious processes.
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Although once marginalized in the field of psychotherapy, spirituality and religion have now become established ethical considerations in clinical research and practice.
Drawing from diverse spiritual and religious backgrounds, this book offers clinical guidance for addressing a vast variety of traditions and complex diversity considerations in psychotherapy.
Spiritual Diversity in Psychotherapy: Engaging the Sacred in Clinical Practice (APA, 2021) uses strategies and in-depth case descriptions to serve as a guide for therapists and clinical professionals to effectively integrate spirituality and religion into clinical practice.
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The question of whether mental disorders are disorders of the brain has led to a long-running and controversial dispute within psychiatry, psychology and philosophy of mind and psychology. While recent work in neuroscience frequently tries to identify underlying brain dysfunction in mental disorders, detractors argue that labelling mental disorders as brain disorders is reductive and can result in harmful social effects.
Are Mental Disorders Brain Disorders? (Routledge, 2024) brings a much-needed philosophical perspective to bear on this important question. Anneli Jefferson argues that while there is widespread agreement on paradigmatic cases of brain disorder such as brain cancer, Parkinson's or Alzheimer’s dementia, there is far less clarity on what the general, defining characteristics of brain disorders are. She identifies influential notions of brain disorder and shows why these are problematic. On her own, alternative, account, what counts as dysfunctional at the level of the brain frequently depends on what counts as dysfunctional at the psychological level. On this notion of brain disorder, she argues, many of the consequences people often associate with the brain disorder label do not follow. She also explores the important practical question of how to deal with the fact that many people do draw unlicensed inferences about treatment, personal responsibility or etiology from the information that a condition is a brain disorder or involves brain dysfunction.
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Today I talked with Stijn Vanheule about Why Psychosis Is Not So Crazy: A Road Map to Hope and Recovery for Families and Caregivers (Other Press, 2024).
Are we all a little crazy? Roughly 15 percent of the population will have a psychotic experience, in which they lose contact with reality. Yet we often struggle to understand and talk about psychosis.
Drawing on his work in Lacanian psychoanalysis, Stijn Vanheule seeks to answer this question, which carries significant implications for mental health as a whole. With a combination of theory from Freud to Lacan, present-day research, and compelling examples from his own patients and well-known figures such as director David Lynch and artist Yayoi Kusama, he explores psychosis in an engaging way that can benefit those suffering from it as well as the people who care for and interact with them.
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How can Bill Clinton’s “I did not have sexual relations with that woman” shed light on Lacan’s maxim, “The unconscious is structured like a language?” In Six Moments in Lacan: Communication and Identification in Psychology and Psychoanalysis (Routledge, 2018), professor Derek Hook thoroughly investigates and explains a number of Lacan’s major concepts from his structuralist period, making them accessible to a wide-ranging audience with reference to entertaining examples from popular culture. Hook argues that, while the fields of psychology and psychoanalysis share certain questions and premises, we must, as Lacan insisted, remain alert to the radical disjunction between the objectifying aims of psychology and psychoanalysis’s unique attention to the subject, conceived as an event in language. In this interview, we hear Derek explain several of his book’s key arguments, explore the clinical dimensions of Lacanian theory, and, alongside Derek’s illuminating commentary, listen to Richard Nixon confess his responsibility for Watergate.
Jordan Osserman grew up in South Florida and currently calls London home. He received his PhD in gender studies and psychoanalysis from University College London, his MA in psychosocial studies from Birkbeck College, and his BA in womens and gender studies from Dartmouth College. His published work can be found here.
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This podcast describes a short history of a man who did something we’ve lost in America. That man was James Baldwin who insisted on telling the truth. He confronted the harsh realities of racism, believing that exposing its ugliness was necessary for progress. He rejected simplistic solutions, arguing that racism was deeply rooted in American consciousness and imagination, beyond just political and economic inequalities. Instead, Baldwin called for a fundamental transformation of American society and identity. He critiqued white America, urging white Americans to confront their own behavior and complicity in racist systems.
Controversially, Baldwin advocated for Black Americans to approach white countrymen with love, while still insisting on unconditional freedom, seeing this as necessary for true transformation. He ultimately wanted to build a nation that moved beyond racial categorization, focusing instead on individual humanity. Baldwin viewed racism as stemming from a deeper spiritual problem in America, where individuals and the nation lacked a true sense of identity. While he did not offer simple solutions to racism, Baldwin's penetrating analysis and powerful writing exposed the complexities of racism in our country, challenged both white and Black Americans to confront difficult truths, and provided a framework for understanding racism beyond just political reforms. His work continues to influence discussions on race in America today, aiming not to ameliorate racism in a superficial sense, but to push for a profound reckoning with and transformation of American society and identity in relation to race.
Tell Me How Long the Train's Been Gone is a powerful novel that explores the complexities of race, sexuality, and identity in America through the life of its protagonist, Leo Proud/hammer. As the story begins, Leo, a successful African-American actor, suffers from a heart attack. As he recovers he reflects on his life and relationships.
It is also of interest to note how James Baldwin’s novel relates to Dr. Matin Luther King Jr.’s non-fiction book, Where Do We Go From Here: Chaos or Community?
Both books are discussed in terms of the major contributions they made to racism in America as well as how they illustrate psychoanalytic mechanism of defense.
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Sandra Buechler joins hosts Christopher Bandini and Tracy Morgan to discuss her latest book, Psychoanalytic Approaches to Problems in Living: Addressing Life's Challenges in Clinical Practice (Routledge, 2019), which continues her long standing exploration of the role of values in the work of psychoanalysis. The book discusses the many common difficulties that drive patients into treatment, such as loss, a hunger for meaningful work, the wish for revenge, aging, queries over forgiveness, struggles with guilt and shame. Buechler shows us how the analyst’s values inevitably shape their approach to these common topics, tilting treatments in myriad directions. As is her wont, she engages with poetry to deepen her explanations. She tells us that each of her books is generated by questions left unanswered in the previous one. And in each book, including this one, we see her in conversation with her forebears, particularly Sullivan, Fromm and Fromm-Reichman—what she calls her internal chorus.
What makes this interview especially rich is the discussion between Bandini, her former supervisee of 14 years and herself. She is a member of his internal chorus. Their tone with each other has a familiarity and warmth. But they have both had to face the loss of that particular way of relating, supervisor to supervisee. Buechler most recently retired from clinical work, making her a maverick in a profession where “dying in one’s chair” is not exactly a joke.
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A serious illness often changes the way others see us. Few, if any, relationships remain the same. The sick become more dependent on partners and family members, while more distant contacts become strained. The carers of the ill are also often isolated. This book focuses on our sense of self when ill and how infirmity plays out in our relationships with others.
In Being Ill: On Sickness, Care and Abandonment (Reaktion, 2024) Dr. Neil Vickers and Dr. Derek Bolton offer an original perspective, drawing on neuroscience, psychology and psychoanalysis, as well as memoirs of the ill or their carers, to reveal how a sense of connectedness and group belonging can not only improve care, but make societies more resilient to illness. This is an essential book on the experience of major illness.
This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.
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There is an academic cottage industry on the "Jewish Freud," aiming to detect Jewish influences on Freud, his own feelings about being Jewish, and suppressed traces of Jewishness in his thought.
In Translating the Jewish Freud: Psychoanalysis in Hebrew and Yiddish (Stanford University Press, 2024), Naomi Seidman takes a different approach, turning her gaze not on Freud but rather on those who seek out his concealed Jewishness. What is it that propels the scholarly aim to show Freud in a Jewish light? Naomi Seidman explores attempts to "touch" Freud (and other famous Jews) through Jewish languages, seeking out his Hebrew name or evidence that he knew some Yiddish. Tracing a history of this drive to bring Freud into Jewish range, Seidman also charts Freud's responses to (and jokes about) this desire. More specifically, she reads the reception and translation of Freud in Hebrew and Yiddish as instances of the desire to touch, feel, "rescue," and connect with the famous Professor from Vienna.
Interviewee: Naomi Seidman is the Chancellor Jackman Professor of the Arts at the University of Toronto, a National Jewish Book Award winner, and a 2016 Guggenheim Fellow.
Host: Schneur Zalman Newfield is an Associate Professor of Sociology and Jewish Studies at Hunter College, City University of New York, and the author of Degrees of Separation: Identity Formation While Leaving Ultra-Orthodox Judaism (Temple University Press). Visit him online at ZalmanNewfield.com.
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In his new book Masculinity and its Discontents: The Male Psyche and the Inherent Tensions of Maturing Manhood (Routledge, 2021), Michael J. Diamond develops an original psychoanalytic theory of male development through the prephallic, phallic and genital positions. He critically acknowledges and complicates oedipal and disidentification theories as the predominant paradigms in psychoanalytic theorizing about masculinity and helps us to shift our focus to primordial male vulnerability and its vicissitudes. This book is part of the emergent third wave of psychoanalytic theorizing about male development and takes conflict, fluidity and complex gendered identifications as hallmarks of the livelong struggle for a secure enough sense of masculinity. The book's specific strength lies in its rich clinical illustrations that show the analyst working with his own and his patients´ ever-evolving feelings about manhood. In the interview, Diamond presents his ideas, and we take a deep dive in the psychodynamics of the male psyche, looking at questions of contemporary masculinity, fatherhood and clinical technique.
Sebastian Thrul is a psychiatrist and psychoanalyst in training in Germany and Switzerland. He can be reached at [email protected].
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An award-winning childhood grief expert shares clinically-informed advice for supporting kids and teens through difficult times--from family deaths and lost pets to unexpected moves, and beyond.
A necessary and impactful guide to understanding children's grief from the inside and to guiding children through loss, from the death of a parent and other family members, to the loss of friends, pets, and even the family home. Dr. Masur, an award-winning clinical psychologist specializing in grief and mourning, describes how to understand, help, and guide children at each age and stage of development and uses her own childhood experience with loss through empathetic yet clinically informed advice.
When Dr. Masur was fourteen years old, her father died. Like most children and teens facing loss, Masur didn't know how to handle her grief, and she was never encouraged to acknowledge or share what she was feeling with her family, teachers, or friends. Her experience of shock and emotional paralysis around her loss is what led her to become an expert in childhood grief in order to help grieving children and to help others to support the children in their lives who have experienced loss.
As a psychologist and child psychoanalyst, Dr. Masur has helped many children recognize and express their feelings after loss. In How Children Grieve: What Adults Miss, and What They Can Do to Help (Alcove Press, 2024), Masur shares her expertise with caregivers of all kinds, giving them the tools they need to help a child or teenager mourn, move forward, and make meaning of terrible loss.
Prior to a high school teaching career, Judith Tanen worked in the visual arts field. Still, her educational pursuits have been driven by a passion for language in its varied forms, specifically, communication, intersubjectivity and the hidden worlds inside our minds. These interests prompted this current pursuit: travelling into the psyche and gaining insight into the complicated, inexplicable and always enlightening ways of living and making sense of experience -- indeed, life itself.
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Psychotherapists and psychoanalysts enter an emotional relationship when they treat a patient; no matter how experienced they may be, their personalities inform but also limit their ability to recognize and give thought to what happens in the consulting room.
The Psychoanalyst’s Superegos, Ego Ideals and Blind Spots: The Emotional Development of the Clinician (Routledge, 2019) investigates the nature of these constrictions on the clinician’s sensitivity. Vic Sedlak examines clinicians’ fear of a superego which threatens to become censorious of themselves or their patient and their need to aspire to standards demanded by their ego ideals. These dynamic forces are considered in relation to treatments which fail, to supervision and to recent innovations in psychoanalytic technique. The difficulty of giving thought to hostility is particularly stressed. Richly illustrated with clinical material, this book will enable practitioners to recognize the unconscious forces which militate against their clinical effectiveness.
Vic Sedlak is a Training and Supervising Psychoanalyst of the British Psychoanalytical Society in private practice in the North of England.
Christopher Russell is a Psychoanalyst in Chelsea, Manhattan.
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From Skepticism to Competence: How American Psychiatrists Learn Psychotherapy (U Chicago Press, 2024) offers an examination of how novice psychiatrists come to understand the workings of the mind - and the nature of medical expertise - as they are trained in psychotherapy. While many medical professionals can physically examine the body to identify and understand its troubles - a cardiologist can take a scan of the heart, an endocrinologist can measure hormone levels, an oncologist can locate a tumor - psychiatrists have a much harder time unlocking the inner workings of the brain or its metaphysical counterpart, the mind.
In From Skepticism to Competence, sociologist Mariana Craciun delves into the radical uncertainty of psychiatric work by following medical residents in the field as they learn about psychotherapeutic methods. Most are skeptical at the start. While they are well equipped to treat brain diseases through prescription drugs, they must set their expectations aside and learn how to navigate their patients’ minds. Their instructors, experienced psychotherapists, help the budding psychiatrists navigate this new professional terrain by revealing the inner workings of talk and behavioral interventions and stressing their utility in a world dominated by pharmaceutical treatments. In the process, the residents examine their own doctoring assumptions and develop new competencies in psychotherapy. Exploring the world of contemporary psychiatric training, Craciun illustrates novice physicians’ struggles to understand the nature and meaning of mental illness and, with it, their own growing medical expertise.
Mariana Craciun is Associate Professor in Sociology at Tulane University. As a cultural sociologist, she is interested in the issues of expertise, professions, science, and technology. Her writings on psychotherapeutic expertise and authority and was published in top peer reviewed journals, including the American Journal of Sociology, Theory and Society, Qualitative Sociology, and the Sociology of Health and Illness.
Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of environmental anthropology, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here.
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The third podcast in this series focuses on an article written by Dr. Dionne Powell who participated in the 2014 documentary, “Black Psychoanalysts Speak,” which was an excellent film created by Basia Winograd. Dr. Powell’s JAPA article written in 2018 was entitled, “Race, African Americans, and Psychoanalysis: Collective Silence in the Therapeutic Situation.” This is a an important illustration of racism in America and ties in nicely with our topic about psychoanalytic mechanisms of defense.
Dr. Karyne E. Messina is a psychologist and child, adolescent and adult psychoanalyst. In addition to maintaining a full-time private practice in Chevy Chase, Maryland, she is on the medical staff of Suburban Hospital in Bethesda, Maryland which is part of Johns Hopkins Medicine. She is a podcast host for the New Books Network and chair of the Department of Psychoanalytic Education’s (DPE) Scholarship and Writing section which is part of the American Psychoanalytic Association (APsA). She is a member of the AI Council of APsA (CAI). She has also written and edited six books. Her topics focus on applying psychoanalytic ideas to real-world issues we all face in our complex world.
Dr. Felecia Powell-Williams is a child and adolescent supervising psychoanalyst at the Center for Psychoanalytic Studies in Houston, Texas, where she also holds the position of President of Board of Directors. Dr. Felecia Powell-Williams is also a faculty member in the Child and Adult Training Programs. In addition, she provides clinical supervision for the State of Texas licensing board, as well as supervision as a Registered Play Therapist-Supervisor with the Association for Play Therapy. She is also the chair of the Department of Psychoanalytic Education’s (DPE) Diversity section which is part of the American Psychoanalytic Association (APsA).
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In Beyond Psychotherapy: On Becoming a (Radical) Psychoanalyst (Routledge, 2019), Barnaby Barratt illuminates a new perspective on the radicality of genuinely psychoanalytic discourse as the unique science of healing.
Starting with an incisive critique of the ideological conformism of psychotherapy, Barratt defines the method of psychoanalysis against the conventional definition, which emphasizes the practice of arriving at useful interpretations about our personal existence. Instead, he shows how a negatively dialectical and deconstructive praxis successfully ‘attacks’ the self-enclosures of interpretation, allowing the speaking-listening subject to become existentially and spiritually open to hidden dimensions of our lived-experience. He also demonstrates how the erotic deathfulness of our being-in-the-world is the ultimate source of all the many resistances to genuinely psychoanalytic praxis, and the reason Freud’s discipline has so frequently been reduced to various models of psychotherapeutic treatment. Focusing on the free-associative dimension of psychoanalysis, Barratt both explores what psychoanalytic processes can achieve that the psychotherapeutic one cannot, and consider the sociopolitical implications of the radical psychoanalytic ‘take’ on the human condition. The book also offers a detailed and compassionate pointer for those wanting to train as psychoanalysts, guiding them away from what Barratt calls the ‘trade-school mentality pervading most training institutes today.
Philip Lance, Ph.D. is a psychoanalytic psychotherapist in private practice in Los Angeles. He is candidate at The Psychoanalytic Center of California. He can be reached at [email protected] and his website address is https://www.psychologytoday.com/profile/228002
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What does Donald Moss have against common sense, Captain Obvious, sincerity, and everything duh!? At War with the Obvious: Disruptive Thinking in Psychoanalysis (Routledge, 2018) turns to culture and the clinic to reach beneath semblance, the lure of affect, and the comforts of doxa, and to discuss “erotic thought,” rupture, and conceptual transgression. Moss is interested in how flashes of profound epistemological disorientation and isolation are transmuted into potentiality and theory: from fragmenting “zones of uncertainty” and the suffocating flood of experience we might — as analysts, artists, writers, and political actors — manage our way back to sociality and thinking, safely ashore and reconstituted but not the same.
As in his previous books, Moss writes courageously, revealing his own periodic struggles with smugness and easy solutions – moments when he, unable to analyze or gather himself – lashed out, fled, and recovered with great difficulty. In a particularly compelling chapter, Moss describes his experience of terror, shame, and rage when a violent patient threatens to hit him in the face and leaves the consulting room shouting “faggot!” The epithet later erupts in Moss as he waits on a subway platform next to an effeminate man and resounds in the reader as Moss parses his identifications and disidentifications, both with the ostensibly gay stranger and with physical and psychic vulnerability.
In the chapter, “On thinking and not being able to think,” Moss reflects on what happens when he observes objects, specifically performance art and documentary photographs, and endures an unexpected collapse of the frame, a sudden loss of legibility. Moss recounts such a disintegration while viewing photos of Abu Ghraib, and attributes it not to the photos’ disturbing subject matter but to their uncanny registering of his look: when the spectator’s gaze appears within the framed spectacle his subjectivity is obliterated. Captured by the photograph, losing his privileged perspective and link to other audience members, Moss is momentarily rendered an object. Without a stable “I” he is unable to interpret. He concludes that the capacity to create a new frame and thereby regain distance depends on the re-establishment of a transferential “we” — a refinding of one’s place among an expanded and transformed community of viewers and readers.
The book’s most original and moving chapter, “I and You,” is the result of a yearlong collection of patients’ utterances. Moss wrote down one sentence from every session, collated each day’s lines, and published them in abridged form in At War With the Obvious (all 154 days are presented in a separate book). Together they constitute a dirge, a mournful cry made no less searing by its unstable and acousmatic authorship.
Anna Fishzon, PhD is Senior Research Associate at the University of Bristol, UK. She is a candidate at the Institute for Psychoanalytic Training and Research (IPTAR) and author of Fandom, Authenticity, and Opera: Mad Acts and Letter Scenes in Fin-de-siecle Russia (Palgrave Macmillan, 2013). Her articles have appeared in Slavic Review, The Candidate Journal, Russian Literature Journal, Slavic and East European Journal, Laboratorium, and other academic publications. She can be reached at [email protected].
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In this podcast, Ashis Roy (Psychoanalyst (IPA) and author of the recently published book Intimacy in Alienation: A Psychoanalytic Study of Hindu-Muslim Relationships (Yoda Press, 2024) is in conversation with Dhwani Shah, MD. Shah is a psychiatrist and psychoanalyst currently practicing in Princeton, NJ. He is a clinical associate faculty member in the Department of Psychiatry at the University of Pennsylvania School of Medicine and a Supervising Analyst and instructor at the Psychoanalytic Center of Philadelphia.
Together they engage with Late Sudhir Kakar´s last book the Indian Jungle: Psychoanalysis and Non-Western Civilizations (Karnac, 2024). Shah reflects on Kakar´s contributions to psychoanalysis and on some of the pillars in Kakar´s writing.
About the Indian Jungle
For more than a century, the cultural imagination of psychoanalysis has been assumed and largely continues to be assumed as Western. Although the terroirs of psychoanalysis in South America, France, Italy, England, the United States, and so on have important differences, they all share a strong family resemblance which distinguishes them clearly from the cultural imaginations of Indian, Chinese, Korean, Japanese and other non-Western terroirs.
Fundamental ideas about human relationships, family, marriage, and gender often remain unexamined and pervade the analytic space as if they are universally valid. Thus, ideas that are historically and culturally only true of and limited to modern Western, specifically European and North American middle-class experience, have been incorporated unquestioningly into psychoanalytic thought.
In the intellectual climate of our times, with the rise of relativism in the human sciences and politically with the advent of decolonization, the cultural and historical transcendence of psychoanalytic thought can no longer be taken for granted. Insights from clinical work embedded in the cultural imaginations of non-Western civilizations could help psychoanalysis rethink some of its theories of the human psyche, extending these to cover a fuller range of human experience. These cultural imaginations are an invaluable resource for the move away from a universal psychoanalysis to a more global one that remains aware of but is not limited by its origins in the modern West. This book of essays aims to be a step in that journey, of altering the self-perception of psychoanalysis from ‘one size fits all’ into a more nuanced enterprise that reflects and is enriched by cultural particularities.
The perfect book for psychoanalysts, psychotherapists, cultural psychologists, anthropologists, students of South Asian, cultural, and post-colonial studies, and anyone interested in the current and possible future shape of psychoanalytic thought.
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Today I talked to Dianne Elise about her book Creativity and the Erotic Dimensions of the Analytic Field (Routledge, 2019).
To be in the presence of a person—a woman in fact, and Dianne Elise in particular—who follows her instincts, someone who builds theory from the ground up, and whose theories keep evolving, enlivens the interlocutor. I almost hesitate to say more about this interview for fear it will not live up to the interview itself!
We could not record our eye contact, such as it can be (hobbled and skewed) on Zoom, but that we were in a lot of contact during our time together can probably be felt, acoustically and otherwise. I think she is among the most cutting edge thinkers in our field, precisely because she says new things, or things we all know to be true but hesitate (our inhibiting ourselves for fear of making some people uneasy) to articulate. She dares to answer Freud’s question regarding what a woman wants, and then she goes even further explaining, deconstructing really, why that question needs to remain never-endingly elusive.
For about 25 years Elise has been persistently working on opening up psychoanalytic thinking about female development, creativity and the erotics of motherhood and clinical work. Here she shares with us a bit of the story of her own development which includes her foundational encounter with feminism in the 1970s and with the writings of Freud and the thinking of Thomas Ogden thereafter. Her first publication reflects her foray into the work of Mahler, Bergman and Pine, which led her coming to question the presumption that girls and boys share the same experience of early life. This was followed by her utter re-working of the so called “negative oedipal”, moving it from the category of anomaly and placing it in the realm of the average and the expectable for girls. Not quite Winnicottian, Feminist, Relational or Field, she has blended these schools of thought to create something of her own—dare I say, and the play on words is simply irresistible, Elysian?
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Using one of Dr. Martin Luther King Jr.’s major ideas as a springboard for their discussion, “The truth will set you free,” the host and co-host discussed psychoanalytic mechanism of defense starting with denial which can emerge when a topic is too painful or difficult to face. A productive dialogue followed that focused on Dr. Filipe Copeland’s description of two different types of denial, Strategic Denial and Psychological Denial as described in “The American Psychoanalyst” (TAP) in an interview with Dr. Austin Ratner, editor-in-chief of the magazine. Amanual Elias’s paper, “Racism as Neglect and Denial” was also mentioned. Stay tuned for more discussions about the ways in which psychoanalytic thinking can help to explain racism in America.
Dr. Karyne E. Messina is a psychologist and child, adolescent and adult psychoanalyst. In addition to maintaining a full-time private practice in Chevy Chase, Maryland, she is on the medical staff of Suburban Hospital in Bethesda, Maryland which is part of Johns Hopkins Medicine. She is a podcast host for the New Books Network and chair of the Department of Psychoanalytic Education’s (DPE) Scholarship and Writing section which is part of the American Psychoanalytic Association (APsA). She is a member of the AI Council of APsA (CAI). She has also written and edited seven books. Her topics focus on applying psychoanalytic ideas to real-world issues we all face in our complex world.
Dr. Felecia Powell-Williams is a child and adolescent supervising psychoanalyst at the Center for Psychoanalytic Studies in Houston, Texas, where she also holds the position of President of Board of Directors. Dr. Felecia Powell-Williams is also a faculty member in the Child and Adult Training Programs. In addition, she provides clinical supervision for the State of Texas licensing board, as well as supervision as a Registered Play Therapist-Supervisor with the Association for Play Therapy. She is also the chair of the Department of Psychoanalytic Education’s (DPE) Diversity section which is part of the American Psychoanalytic Association (APsA).
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Today I talked to Avgi Saketopoulou about her book Sexuality Beyond Consent: Risk, Race, Traumatophilia (NYU Press, 2023).
My conversation with Dr. Saketopoulou begins in the clinic “one of the most scary and difficult places one can find oneself in” she says because it is in the consulting room that sometimes things “become traumatic for the first time.” It is here that Saketopoulou first shares her affection for “early radical psychoanalytic thinking” which
“put a lot of faith on the possibilities that come from that wounding and from the kind of potentialities that can arise in something becoming kind of like opening up in the consulting room into pain, as opposed to what we are mostly turning towards to as a field in ways that I find both distressing and disappointing, like the idea of healing wounds, of closing up injuries, as if we could ever do that anyway, which I think we can't, rather than embracing or giving ourselves over to what I think is both the insurgent and most interesting radical potential of psychoanalytic treatments in in getting to that place where sort of like injury, wound, like the past opens up to become not just something that we lived through or something that we were told about, but something that becomes yours.”
As clinicians we are susceptible to counter transferential enactments when we cooperate with terms such as damage and “too muchnesss”. To engage with these concepts without considering what they imply risks missing “the way in which whiteness is smuggled into our theories.” “This idea of damage implies the idea of intactness” an idea, says Saketopoulou, “allied with whiteness.” When considering what might be considered “too much” she asks us to “move us away from the almost moralizing concern that psychoanalysis has had about too muchness as if there is a way to do kind of like the Goldilocks measurement of like not too not too much, just right.”
Our discussion moved easily from the clinic, to a theoretical "geeking out" over how her concept of overwhelm is “not in the purview of the repetition compulsion” to “social contract theory 101”
During the interview, reference is made to the original 1905 edition of Freud’s Three Essays. Here, Saketopoulou relates to Freud as one might to an aging rock star; preferring their earlier work. She argues that this original text will help us live and practice a “psychoanalysis that is worth fighting for” and what “it means to take seriously, these kinds of entanglements with violence, with trauma, without seeking to make them disappear or to reduce them by, quote unquote, understanding them.”
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