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This book is an attempt to get beyond pluralism by embedding psychoanalysis in philosophy and returning to Freud as a psychologist to link the depths of the mind to the surface. The author argues that egoism and altruism are a more accurate representation of activity and passivity and that Freud’s work points to masculine and feminine drives on each pole, which, because of psychic bisexuality, can exist in either sex. The author argues that Freud places the Oedipus complex as the height of striving for personal happiness in passionate love or success. The subsequent father complex is snatched from obscurity and given its proper weight as the recreation of the parental incest taboo among siblings. Passionate love and success are mastered as the ideal to marry and seek fairness in one’s dealings with others. The author argues that Freud’s work suggests that the earlier forms of the superego are depersonalized to create different ontologies, or forms of being in the world, that reference the necessary subjective sense of Space, Time, the Superlative, and up to oedipal Prestige. Lastly, to justify this return to the drive, superego, and psychic bisexuality the author provides an explication of Wittgenstein’s private language argument.
- Sales Rank: #828280 in Books
- Published on: 2015-03-18
- Original language: English
- Number of items: 1
- Dimensions: 8.90" h x .70" w x 6.00" l, .0 pounds
- Binding: Paperback
- 200 pages
Review
'The superego has diminished in importance in psychoanalysis in recent years, and so it is a delight to encounter Trevor Pederson's close reading of Freud's understanding of the concept, especially because he also grapples with its contemporary relevance. Pederson revisits a number of other related ideas, too, such as social ontology. Philosophically inclined psychoanalysts from all orientations will find much to enjoy in this new book.'-Elliot Jurist, Professor of Psychology and Philosophy, The City College and the Graduate Center of the City University of New York; editor of Psychoanalytic Psychology'A dense, insightful exploration of the human condition filled with ideas that stimulate further thought. A surprising turn to Freud's work on psychosexuality and what Pederson does with it! Rich arrays of philosophical, cultural, and psychoanalytic figures populate this work, each used as a lens on psychosocial realities. Pederson links conscience with post-oedipal development and develops a kind of dialectics between social ontology and psychic bisexuality. An uncommon perspective today that richly adds to the current pool.'- Michael Eigen, PhD, author of Contact With the Depths and Faith'Contexualising Freud's formulations of the Oedipus complex and psychic bisexuality within a set of references ranging from Kant and Wittgenstein to Star Wars and The Matrix, Trevor Pederson contests contemporary trends in psychoanalytic theory in this ambitious and provocative synthesis of ego psychology, philosophy, and psychoanalytic criticism.'- Adele Tutter, Faculty at Columbia University Center for Psychoanalytic Training and Research'A clinician should know how his particular orientation relates to the larger human condition. As an 87-year-old psychiatrist, I thought I pretty well understood the relationship of my thinking with other thinking. Trevor Pederson's scholarly book reveals far more extensive connections than I had previously known. He brilliantly connects Freudian-based theory with that of other schools - and with sociology and philosophy. I recommend this book to therapists who enjoy comparing and contrasting different perspectives.'- Joel Markowitz, MD'In this compelling work, Trevor Pederson returns us to a proper appreciation of the basal insights of classical psychoanalysis that emphasise the primacy of the drives and their social constitution. Through deft philosophical analysis of character types and unconscious motivations that transpire within our equiprimordial relatedness to others, Pederson revitalises the rich complexity of Freudian theory in showing that the mind is inherently dialectical. In an age when drive theory is a drowning man, here we are reminded of the indispensable organic and social foundations that govern psychic reality.'- Jon Mills, PsyD, PhD, ABPP, philosopher, psychoanalyst, and psychologist; author of Underworlds: Philosophies of the Unconscious from Psychoanalysis to Metaphysics
About the Author
Trevor Pederson is a mental health counselor and psychoanalyst in Casper, Wyoming. He is a doctoral candidate at the Boston Graduate School of Psychoanalysis and his dissertation introduces a new model for the psychoanalytic interpretation of film.
Most helpful customer reviews
3 of 3 people found the following review helpful.
It’s like leaping from gem to gem in terms of new ...
By Michael F. Britton
As I am not trained in psychoanalysis, I could not follow everything in this marvelous book, and yet I found one striking and valuable insight after another. It’s like leaping from gem to gem in terms of new understandings. Altogether I find this a stimulating, thought provoking, insight-provoking piece of writing. I appreciate the author’s quoting Freud and especially also Nietzsche. I wish I had encountered something like this earlier in my career as a psychologist.
Through Pederson’s eyes, Freud’s thinking turns out to be different from what I would have thought. Acknowledging “constitution,” or what I’d call temperament and today would be called genetics, Freud was of the view that we don’t all have the same constitution and so face different challenges toward growth, different ways of being persons when we overcome those challenges, and traverse different experiential paths in getting there. Therapy does not set out to “cure constitution;” we become better at being the kind of person we were born to be – we don’t get cured out of that into being a different kind of person. This is not the monolithic model of life I would have expected from psychoanalysis.
Again different from what I expected, Pederson takes on the idea of “bisexuality” in Freud’s work, not as the literal having sex with both genders that I think of when I hear the word, but as a way of talking about two different forms of “constitution:” one that is centered on personal assertion in the world, the other centered on hearing others and relatedness. While we all have elements of both, some are born to live out life from one frame of engaging the world, others from the other. Pederson goes on to elaborate active and passive versions of both, making for a rich model with which to understand the complex world of human beings we are part of.
He also takes on “castration” and the Oedipal complex in ways I would not have expected. Paraphrasing it as best I can, what gets “castrated” is not the physical penis but the grandiosity of early childhood that envisions all of life centering around and responsive to self. The Oedipal phase is a three-person drama that develops while that self-as-center is still in full swing, with its grandiosity and magical thinking. After the Oedipal phase, a child moves into the “Father complex” phase when that grandiosity and magical thinking no longer dominate, when identification with the adult parent in terms of learning skills and taking on responsibilities and a place in the adult world become the focus. Something has been cut down to size, namely the grandiosity of earlier life, and in its place is a sense of the adult world as something to understand in its own right, something that lies in the future but is bridged by identifying with the father who has already taken a place in that world. We may not yet have the skills or position, but through identification we can feel we will have both eventually. In Pederson’s work the adult world comes into view in a way it often does not in other therapeutic models.
I find this valuable. Unlike relational theorizing, this work puts us in the adult world, the historical world, in which adult life is lived out and for which we are responsible as adults. I don't find that developed in "relational thinking," though that may be a limitation of my reading. Given those limitations, I find his focus on the adult world and on drives a relief after being around the world of pre-Oedipal/relational thinking for some time.
I recall my early days of reading a bit about drives, and in those days the drives did seem to be cast in both body terms and relational terms, with the body terms being relational and vice versa. That seems to come alive here once again. Also the imaginal layer in all of this comes through in his writing; my sense of it being that body and world meet in a realm of imaging, however unconscious or conscious, prior to language and social systems, and that too seems part of what has been left out of recent developments in psychology, at least in my readings anyway.
I much appreciate this book. In it the mental powers of a true intellectual are unleashed, someone who is also a sensitive and deeply engaging therapist. The author mentions that he will be producing another book. I look forward to it.
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