Psychohistory

In December 1620, Dorothy May Bradford fell off the Mayflower and drowned off the coast of Cape Cod. Beginning in the mid-nineteenth century, fictional and historical accounts began reporting her death as a suicide, suggesting without any real evidence that she was involved in a love triangle, or that she was not prepared to cope with the harsh realities of colonial life. The narrative of her alleged suicide is so pervasive that even scholars who reject the notion often mention it as a possibility. This essay argues that, in seeking to give Bradford a voice, readers inadvertently erase Bradford's agency, instead creating a caricature of a "Pilgrim" wife and mother. Reframing Bradford's death using the lens of psychohistory forces critics to interrogate the underlying stereotypes about Pilgrim woman-and motherhood that inform speculations about her death, as well as the latent misogyny in accounts that primarily identify colonial women as struggling with mental health issues. This essay explores the limits of analyzing Dorothy Bradford's mental health and challenges us to remember all of Plymouth's colonists as fully-realized people, with complex physical and mental health.

An indefatigable advocate for children, Alice Miller passed away eleven years ago, leaving a legacy that raised awareness on issues such as childrearing violence, childhood traumas, and the roots of authoritarianism. But until her very end, she hid a dark secret that her son Martin eventually discovered. A recent documentary tracks his journey back toward truth. This article discusses the film and then presents and interview with the filmmaker.

Für die 28. Jahrestagung der ISPPM e.V. im Jahr 2016, dem letzten Amtsjahr unseres seit sechs Jahren amtierenden Präsidenten Prof. Dr. Hildebrandt, haben wir ein Thema gewählt, das die komplexen Wechselwirkungen zwischen Geburtskultur und seelischer Gesundheit im gesellschaftlichen Kontext beleuchten soll.

Webinar for the Jüdische Institut für Erwachsenenbildung, 1020 Wien, 9 December 2020: https://www.vhs.at/de/k/288542685

Im Jahr 2020 hätte der Autor Isaac Asimov (1920-1992), der als ein Begründer der Science Fiction-Literatur gilt, seinen 100. Geburtstag gefeiert. Viele seiner fantastischen Visionen, wie der Einsatz von Robotern oder die Analyse gesellschaftlicher Veränderungen mit Hilfe von „Big Data“, sind mittlerweile Wirklichkeit geworden. Der Vortrag widmet sich Asimovs Werk vor dem Hintergrund dieser Entwicklungen.

As a social phenomenon, is war subordinate to politics, as Carl von Clausewitz argued in the early nineteenth century, or, instead, is it the product of an instinctive ‘warrior culture’, common to all peoples and times and beyond politics, as John Keegan suggested in the late twentieth? Should we emphasize ‘essential historical elements in the search for a tem-poral continuum in warfare? In this article, we stress the relevance of the ‘perennity of war’ thesis, and the impropriety of a dichotomy between political rationality vs. instinct. The results of the clash between these two strands of thought about the origins of warfare face limitations due to the absence of a temporal ‘play of scales’, so that short-term approaches emerge as incompatible with macro-historical views. We suggest that a deep understanding of the phenomenon of warfare must consider the interaction and the feedback between processes at different time scales.

A chapter in the psychohistory of intolerance During the reign of Alexander I encounters between Jews and Chris­ tians in Finland were rare and sporadic. Jews were prohibited from set­ tling permanently in Finland, and the few Jews who came to Finland quickly converted to Christianity and assimilated into the surround­ ing society. The enlightened Finnish establishment generally displayed a benevolent attitude towards the Jews, but there seemed to be no way of circumventing the anti­Jewish legislation. The cultural and intellec­ tual milieu in Åbo and a few other important towns helped the con­ verted Jews to integrate. The situation changed, however, when a new monarch ascended the throne in Russia. Finnish autonomy within the Russian empire was an ambiguous concept, and the policies of the ruler naturally had an enormous impact on the Grand Duchy of Finland. Nicholas I ascended to the throne in 1825 and his reign had serious consequences for the Jews in Finland and elsewhere in his vast empire. Czar Nicholas I did not share the enlightened opinions and values of his predecessor and the spirit of the Enlightenment was swept aside. In Finnish­Jewish collective memory, as well as in the collective memory of Eastern European Jewry in general, Nicholas I is remembered for his ruthless conscription of Jewish men into mili­ tary service in cantonist units. For an individual cantonist 1 , the period 1 The term is derived from the German word Kanton, an enlistment dis­ trict. See Petrovsky­Shtern 2009, 90. Originally the cantonist units had

An analysis of Jacques Vergès' two judicial strategies, "stratégie de rupture" and "stratégie de connivence," with the help of the topological presentations of Jacques Lacan's psychoanalytic theory and its parallels with Friedrich Nietzsche's thought

As disciplines, psychology and history share a primary concern with the human condition. Yet historically, the relationship between the two fields has been uneasy, marked by a long-standing climate of mutual suspicion. This book engages with the history of this relationship and possibilities for its future intellectual and empirical development. Bringing together internationally renowned psychologists and historians, it explores the ways in which the two disciplines could benefit from a closer dialogue. Thirteen chapters span a broad range of topics, including social memory, prejudice, stereotyping, affect and emotion, cognition, personality, gender and the self. Contributors draw on examples from different cultural contexts - from eighteenth-century Britain, to apartheid South Africa, to conflict-torn Yugoslavia - to offer fresh impetus to interdisciplinary scholarship. Generating new ideas, research questions and problems, this book encourages researchers to engage in genuine dialogue and place their own explorations in new intellectual contexts.

The Madalapanji is one of the most important sources to construct the history of medieval Orissa. It is a temple chronicle of Jagannath which concentrate on Lord Jagannath and his first sevaka, the Gajapatis of Orissa. Though its authenticity has been a concern for many historians because of its mythical content, it provides reliable information on political, economic, social history of medieval Orissa from the sixteenth century onwards, which is its original period of composition. The Madalapanji was written for a purpose and this purpose lies in its historical context. This paper will assess the historical context and see how Madalapanji has addressed that context and how a Poetics of Culture is seen in Madalapanji and why it is necessary to re-interpret Madalapanji through the method of Poetics of Culture.

Ozet 1960'lardan itibaren psikotarih aracılıgıyla, tarih biliminin geçmişi anlamak için tarihsel olay ve olgulara yöneltilen "nasıl" sorusunun cevabı psikolojik motivasyon merkezli olarak aranmaya başlanmıştır. Psikanal-izin kurucu babası Freud yaygın bir şekilde ilk psikotarih (ve psikobiyografi) çalışmasının da sahibi olarak kabul edilmektedir. Erik Erikson'un Young Man Luther (1958) adlı eseri ise ilk akademik psikotarih çalışması olarak kabul edilmiş ve Erikson psikotarihin kurucu babası olarak görülmüştür. Freud'dan Erikson'a, Lifton'dan Kohut'a tarihe çeşitli psikoloji yönelimleriyle yaklaşan bir alan olarak iktisat, sosyal ya da kültürel tarih kadar geniş kapsamlı bir etkinlige ulaşamamışsa da bugüne kadar psikotarihin varlıgını korumuş ve hatta farklı yaklaşımlar geliştirebilmiş olması bile kanımızca alanüzerine odaklanmak için yeterli bir gerekçedir. Abstract Since the 1960s, through the agency of psychohistory, the answers to the "how" question, which is directed to historical events and facts in order to understand the past, has been searched via psychological motivations being at the centre. Freud, the founding father of psychoanalysis, is widely regarded as the author of the first psychohistory (and psychobiography) study. Yet, E. Erikson's Young Man Luther (1958) is accepted as the first academic psychohistory study and Erikson is seen as the founding father of psychohistory. Psychohistory, from Freud to Erikson and Lifton to Kohut, as a field that approaches history with various psychology-oriented methods, has not yet reached the level of comprehensive scopes and activities of economic, social, and cultural history. However, it is worth pointing out that, psychohistory has preserved its existence and even developed different approaches until today which is sufficient justification for focusing on the field.

Artículo de análisis de psicohistoria sobre las primeras décadas de vida de Pedro Murillo. Se analiza su estructura familiar, sus años de infancia, su ingreso en la Universidad de San Francisco Xavier, su primera falsificación –u obtención fraudulenta– de su título de abogado, los conflictos legales con su familia paterna, así como su matrimonio y posterior separación.
Se realiza un análisis desde la micro historia y la psicohistoria a partir de fuentes directas –primarias– ya publicadas.

This article examines the history of China from 1600-1949. By using a psychohistorical approach to understand the deep humiliation enacted upon the Chinese at the hands of primarily the British and the Japanese, we understand how the Chinese Communist Party was so successful in establishing their Cultural Revolution. As a cultural anthropologist, I examine my time in Suzhou, China in October of 2019, during the celebration of the 70th anniversary of the Chinese Communist Party and question the Chinese sense of national identity and how they will collectively define themselves going forward.

Zusammenfassung Die Tradition der Psychoanalyse ist durch Brüche und Spal-tungen belastet, deren Folgen meines Erachtens bisher nicht ausreichend reflektiert wurden. Das betrifft insbesondere die Zeitbezogenheit einiger psychoanalytischer Konzepte und die Erlebnisbedeutung der frühesten Erfahrung mit der Mutter vor und während der Geburt. Ein wesentlicher Grund für die unvollständige Erfassung der Wirklichkeit der prä-und perinatalen Erfahrungen liegt in den zeitbedingten und persönlich bedingten Begrenzungen der Erkenntnismöglichkeiten Freuds, die in An-betracht seiner großen Entdeckungen und aus Loyalität nicht ausreichend reflektiert wurden. Die genannten Brüche waren oft kompromisshafte " Lösungen " in Bezug auf unterschiedliche Wahrnehmungen, die aber auch mehr, als es jeweils bewusst war, einen Verlust an substanziellen Einsichten bedeuteten. Die Folge dieser Situation ist die, dass wir heute eine Vielfalt von Schulen und Gruppen um Teileinsichten haben, die aber der Gruppenidentität zuliebe oft unbegründet verallgemeinert werden. Der Beitrag will ein Versuch zur Reflexion dieser Situation und ihrer Hintergründe sein. Freud and the prenatal and perinatal dimension of psychological experience Abstract The tradition of psychoanalysis is burdened with fractures and splitting, the consequences of which have not yet, in my opinion, been adequately reflected. This concerns in particular the time-relatedness of some psychoanalytical concepts and the experiential importance of earliest experiences with the mother before and during birth. A fundamental reason for the incomplete apprehension of the reality of prenatal and perinatal experiences lies in the era-dependent and personally related

Saggio di DANILO CARUSO / Palermo, aprile 2022

Indice
1. IL FEMMINISMO DISTOPICO DI “HERLAND” pag. 1
2. UNA DISTOPICA GINOIDE CONTRO LA MANTIDE RELIGIOSA pag. 4
3. SEX DOLL PRIMA DEL BRAVE NEW WORLD pag. 11
4. TRA PRIMAVERA BOBINSKI E LA SADISTA JUSTINE pag. 15
5. ATTACCO ALL’INCONSCIO COLLETTIVO pag. 19

Marlowe’s integrity is nothing in politics and everything in religion; in neither sphere will he tolerate wishful thinking. Milton’s integrity is everything in politics, and nothing in religion; in neither sphere will he give up his wishful thinking. Milton deceives himself, where Marlowe deceives his audience. Milton the republican writes a tyrant God, his text haunted by his own repressed atheism, which is unconsciously concealed by the author from himself. Marlowe the royal spy writes a tyrant God, his subtext an illegal atheism deliberately concealed by the author from most of his audience, and from the authorities.
    When the Earth changed from the center of the universe to a planet orbiting a star, Hell changed from a physical place at the Earth’s center to a state of being. Faustus says “I think Hell’s a fable” even while signing a contract with Hell’s king; such conduct implies the unreason of the whole story. Might Hell prove to be “a fable,” just as Purgatory had recently done? A reading of the justice of Milton’s God is offered, in which the preeminence of the Son over the angel Lucifer is subject to the same critique Thom Paine made of aristocracy (outcomes are determined not by what you do, but by whose son you are), or feminists make of primogeniture (not deeds, but gender and birth order): the Son’s claim is based on difference in kind (“begotten, not made”), matters of birth, not of action or thought. Finally, the false dichotomy between God and Satan excludes the third alternative that this is all a fiction; this structure is important, because common.

This paper belongs with two others, also posted here: "Tragedy, Hamlet, and Luther" and "Guilt, Evil, and Hell in Doctor Faustus and Macbeth."

Document website: https://transdisciplinarypsych.wordpress.com/volume-4-issue-1-2015/

The present study renorms and expands upon a list of person descriptive words originally compiled by Anderson (1968). Anderson observed that person descriptive words had a bimodal and slightly negative distribution. Averill (1980) localized this negativity to emotion words, finding no difference for non-emotional words. Likeability ratings observed in the original study and the present study were highly correlated. Despite these similarities, significant differences in likability were observed across a large proportion of words. There was some evidence that words describing emotions and temporary states were unusually negative suggesting that either negative behavior is categorized differently or that the granularity of negative behavior differs across kinds of person descriptive words.

Dan Brown's bestseller book, The Da Vinci Code, already a motion picture, has captured popular interest all over the world; and has generated controversies about the identity of Jesus and the authenticity of Christian teachings. While the religious implications of this " fact-mixed fiction " has been widely debated, the identity of Leonardo, whose shadow hovers over the entire controversy, still seems to remain elusive. Leonardo da Vinci is a mysterious figure whose name arouses curiosity and stirs controversy. His religious identity in particular has been a matter of an ongoing debate. This study aims to shed some light on Leonardo's puzzling personality. I will introduce an overlooked archival record about Leonardo's travel to the East with the implication of his conversion to the " Mohammedan " faith that puts a new spin on the controversy developed around the name of Leonardo and stimulates our curiosity further. The details of this largely unknown (and somewhat ignored) journey are so rich that they compel us to reconsider some claims of The Da Vinci Code, especially in relation to Leonardo's religious identity. Thus, guided by an Eriksonian insight, this study reexamines the life of Leonardo by analyzing some psycho-social issues in his young adult years. Following his lead on identity, I came across an image of Leonardo quite different from what has been traditionally presented to us, including Sigmund Freud's well-known study. This essay brings forth various biographical data that points to a tragic life of a young outcast who was estranged from his community; a talented artist who was unappreciated and unemployed; and an eccentric free spirit in total crisis of identity.

Whimsical, anthropomorphic taxidermy of the Victorian era has been dismissed as marginal novelty. Yet why do we feel it also to be, in some undefined way, emblematic of Victorian visual culture? Anthropomorphic works—such as studious rabbits intent at their desks in a rural village schoolroom, athletic toads playing a frenetic game of stick-and-hoop, or elegantly attired kittens attending a wedding— represent a conflation of human and animal, of death and life, which simultaneously evokes fascination and repulsion. A closer look compels questions about the internal processes driving its creators and attracting its audience: why did such grotesque anthropomorphic expression flourish at this precise point in history? Its encoded meanings reveal, on scrutiny, rich strata of information about the meaning of anthropomorphism within the Victorian psyche, suggestive of wider anxieties surrounding the tension between theology and traditional cosmological perspectives, and the shifting association between humans and animals in Victorian England.

Involvement of psychologists in the Bush administration's War on Terror has raised legitimate concern. And yet, behavioral scientists have long been praised for their engagement in dubious experiments aimed at conditioning the human brain. This willingness to control originates in early experiences of maternal disruption forced upon children and routinely manipulated by caretakers. The leading role played by behaviorism in the wake of the 9/11 trauma must alert on the dire consequences of such Poisonous Pedagogy.

Le « consensus helvétique » est la conséquence politique de sévères exigences éducatives infligées à la conscience spontanée de l'enfant. Les souffrances relationnelles qui en découlent sont à l'origine d'un mal-être social récurrent. Dans la vie politique du pays, ce dernier se traduit notamment par la recrudescence d'un courant nationaliste et xénophobe. La Suisse ne peut être considérée comme une « nation » au sens habituel du terme. Composée de trois régions linguistiques et de vingt-trois cantons réunis au sein de la Confédération helvétique, elle est pétrie de traditions locales auxquelles ses habitants restent farouchement attachés. Sa destinée politique tient à la disposition de ses membres – affaiblis pendant des siècles par leurs querelles intestines – à composer par nécessité de survie avec un pouvoir central dit « fédéral » tout en ménageant les souverainetés cantonales. Malgré cela, pour l'un de nos essayistes et ardent défenseur du modèle politique helvétique, « le nom de la Suisse désigne une certaine forme d'existence en communauté, une certaine structure des relations publiques, l'idée […] d'une société des hommes libres… » (1) Une telle construction idéalisée a pour fonction de dissimuler la réalité des souffrances relationnelles que les Suisses remettent en scène collectivement, au détriment des nouvelles générations. Elle s'accompagne d'un attachement profond à l'idée que l'esprit de conciliation et le renoncement personnel qu'il suppose sont des valeurs morales garantes de l'intérêt général. Des souffrances relationnelles spécifiques Cette dévotion quasi religieuse au culte du compromis est une structure de refoule-ment de la souffrance qui trouve ses racines dans l'histoire des familles suisses. En tant que mode de gestion de vies intérieures douloureuses, elle témoigne précisément du manque d'adéquation qui prévaut dans les relations interpersonnelles avec des répercussions socia-les considérables. D'après une étude réalisée en 2003 par l'Office fédéral de la statistique par exemple, 44 % de la population active « admet ressentir une forte tension au travail » débouchant sur des troubles de santé importants. Une autre enquête révèle que les Suisses ont les taux de stress professionnel les plus élevés d'Europe et des spécialistes attribuent également au stress « une augmentation croissante de la perte de désirs sexuels chez les Suisses ». Afin d'éviter que le stress professionnel ne perturbe trop la vie familiale, le Se-crétariat d'État à l'économie (SECO) a produit un petit guide destiné aux salariés qui pré-conise notamment d'éviter de penser au travail une fois rentré chez soi, de « visualiser un panneau de signalisation " stop " » ou de « se concentrer sur sa respiration » pour arrêter les préoccupations indésirables. (2) Mais ces conseils ne peuvent résoudre le mal-être des Suisses car le contexte profes-sionnel est révélateur des modes relationnels perpétués dans le tissu social, notamment ce-lui que subissent les enfants soumis aux exigences éducatives des parents et des éduca-teurs. Ce qu'on appelle le « stress » est d'abord une réaction aux comportements manifestés par les adultes face à l'expression spontanée de l'enfant. La remise en scène de telles inte

Psikotarih, günümüzde oldukça gelişen bir bilim alanı olup hem klinik psikoloji hem de adli bilimler disiplinlerine temel teşkil eden önemli kavramları ortaya çıkarmakta ve bu disiplinlerle ilgili bazı kavramları yeni bir bakış açısıyla daha fonksiyonel bir hale getirerek yeniden yorumlamaktadır. Özellikle çocukluk çağı travmalarının tarihini, kuşaklararası travma geçişini ve kronik çocukluk çağı travmaları ile yakından ilişkili olan dissosiyasyonu net ve anlaşılır bir şekilde ifade etmektedir.
Psikotarih, çocukluk çağı travmaları kadar direkt ya da indirekt bir biçimde bu travmalara yol açan yanlış çocuk yetiştirme stillerinin de bireyin ruh sağlığı üzerindeki olumsuz etkilerini net bir şekilde vurgulamakta ve toplumsal bir düzeyde bu travmaların sonuç ve etkilerini ele almaktadır. Bu yönüyle psikotarih pek çok disipline oldukça önemli veriler sağlamaktadır. Daha da önemlisi uygulanabilirliği yüksek çocukluk çağı travmalarını önleme politikaları sunması ve şiddet içermeyen çocuk yetiştirme stillerini önermesi, onun klinik psikoloji, psikiyatri ve adli bilimlerle olan bağını daha da kuvvetlendirmektedir.