By Domenico Chianese
Constructions and the Analytic Field questions the connection among psychoanalysis, background and literature. Does the analyst support the analysand build a story, or is their activity extra of a historic reconstruction?
In trying to solution this query, Domenico Chianese examines Freud's writing, starting with 'Constructions in research' and finishing in 'Moses and Monotheism', in addition to the impressions of analytic procedure mirrored in modern writers similar to Thomas Mann, and old writings from each side of the Atlantic. Drawing on shiny and persuasive scientific examples, he argues that psychoanalysis creates a 'scenic house' among analysand and analyst, a theatrical house in which the forged of the patient's inside international input and go out from the scene.
Drawing at the wealthy Italian psychoanalytic culture, this unique method of the analytic box might be of curiosity to psychoanalysts, historians and literary experts.
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Additional resources for Constructions and the Analytic Field: History, Scenes and Destiny
Such ideas – which will later become the basic concepts of science – are still more indispensable as the material is further worked over. They must at first necessarily possess some degree of indefiniteness; there can be no question of any clear delimitation of their content. So long as they remain in this condition, we come to an understanding about their meaning by making repeated references to the material of observation from which they appear to have been derived, but upon which, in fact, they have been imposed.
So long as they remain in this condition, we come to an understanding about their meaning by making repeated references to the material of observation from which they appear to have been derived, but upon which, in fact, they have been imposed. (Freud 1915b: 1) Some time ago this passage led me (Chianese 1988) to draw parallels between the thinking of Freud and Einstein, who at the height of his scientiﬁc maturity had hypothesised a speculative leap from experience to theory. Faced with the chaos of experience this leap represents a precious moment of imaginative freedom, the product of ‘wonder’ in the face of the world, of a ‘passion for understanding’.
In this sense it is a work that still has something to say today even though it tellingly deﬁnes a speciﬁc moment in the life of Freud and the institution of psychoanalysis. The emergence of the Jewish question, which was to be an integral part of the imminent tragedy, is one of the basic motives behind the writing of Moses: ‘Faced with the new persecutions, one asks oneself again how the Jews have come to be what they are and why they have attracted this undying hatred. I soon discovered the formula: Moses created the Jews.