Freud’s whole corpus traces a trajectory from information theory to social relations. In “Cutlure and Discomfort” Freud poses the question of what purpose psychoanalysis has if the social is itself pathological. This text is immersed in a collection of attempts to solve this puzzle of the “analyst of society.” As opposed to medicine, psychiatry, and psychology, analysis does not attempt to accommodate the subject to the social norm. Rather is liberates the subject from the demands of the Other through the responsibility for desire and its implications on the road to a new collective.
Freud introduced a new kind of science of human subjectivity into the twentieth century. After tracing the pathways of neurons in the laboratory and then studying the phenomenological experience of the human mind in relation to biological and other symptoms, Freud chose the diagram to condense his unquantifiable findings into the beginning of a logical science.
The first topography revolved around the Conscious, Pre-Conscious, and Unconscious (and Percept and Sign). The Second Topography used a model of Id, Ego, Superego - or rather It, I, and Over-I. These diagrams or maps of the psyche provide an initial orientation to the complexity of human experience in an attempt to the impossible task of objectifying subjectivity. After the the most concrete of sciences quantum physics and modern mathematics demonstrated the impossibility of becoming objective without including the subjectivity of the human scientist and the point of observation, Lacan turned to “topology” in order to continue Freud’s project.
We will examine psychoanalysis and related fields of modernity that have contributed to uniting the arts and sciences at this point of intersection of the act of the subject, including Peirce’s Semiotics and Existential Graphs for the future analyst.
Freud invented the method and practice of psychoanalysis by placing a non-analyst in the position of analyst for his own “self-analysis.” While his patients remained patients his only true analysands were those colleagues he trained by means of didactic analysis through a form of “co-analysis” done by means of extended intensive sessions accompanied by writing and self-analysis. It is well known that Freud defended the practice of “lay analysis” with the claim that medical or other clinical training was unnecessary for the practice of analysis. In later years various political initiatives developed institutes for the development of lay therapy, co-counseling, and barefoot doctoring throughout Europe, America, and Asia, but none integrated the method and ethic of psychoanalysis until the attempt of Jacques Lacan to found a Freudian School of Paris open to all and employing a rigorous critical method of schooling that has yet to deliver its full effect on humanity.
- Freud - Letters to Fliess
- Freud - Letter to Jung
- Freud - Letters to Ferenczi
- Freud - Papers on Technique
Join us this session as we discuss the work of “Universal Madness” in the 20th and 21st centuries. Recently some Lacanian analysts have begun to develop a concept of Lacan’s called “Ordinary Psychosis.” As important as this is for understanding the current symptom of society, Lacan pursued another more important concern: what we call “Universal Madness.” We will trace the symptom of Schreber through the work of Freud, Lacan, and Guattari to the point where it opens up into the symptom of Artaud. We will correct the mistaken notion of Joyce’s “psychosis” in the art of the symptom or sinthome. We will examine the founding act of the experimental La Borde Clinic and development of schizoanalysis out of Lacan’s unfinished revolution in psychoanalysis through a confrontation with psychosis.
Freud - Psychoanalytic Notes on Schreber
Lacan - On Psychic Causality
Lacan - Question Preliminary to Any Possible Treatment of Psychosis
Lacan - Seminar 23: The Symptom (Sinthome)
Deleuze & Guattari - Anti-Oedipus
Freud officially inaugurated the new science and method of psychoanalysis in 1900 with his book on Dreamwork - a revolutionary new approach to the science of dream, fantasy, delusion, and the psychic, at once rigorous and open minded. The innovative approach that differentiated his work from traditional shamanism, spiritual psychology, and comparative psychiatry was indicated by his title Traumdeutung - or dream work - which stresses the creation of the dream and construction of its meaning by the individual subject, as opposed to the deceptive title - Interpretation of Dreams - given to it in English which suggests the traditional passive method of a reading of one’s dream by means of a master text. The explosive interest in the psychic, the spiritual, and the occult at this time kept Freud from publishing key sections on telepathy, thought transference, and the collective unconscious. In this seminar we will revitalize a reading of Freud’s radical text for the future of analysis, psychiatry, and a the future of man.
Freud - Interpretation of Dreams (Dreamwork)
Devereux - Psychoanalysis and the Occult (Freud’s Papers on the Occult)
Join us for an intimate discussion with Stuart Schneiderman, the first American Lacanian analyst as he discusses his personal experience with Lacan and his school, and his subsequent years practicing in New York. Last year Stuart Schneiderman and Scott Von held a symposium in NY on “The Last Psychoanalyst” where they discussed the ends of analysis, Lacan’s late work, and his intentions for the future of analysis. This year Dr Schneiderman will be participating in the Analytica Seminar on “The Late Lacan,” where we trace the significance of Lacan’s late work and its dissemination especially in America. Stuart Schneiderman was the first American to work directly with Lacan and his school and has practiced in NY for the past forty years. After working with Jacques-Alain Miller’s group at the University of Paris and the early NY group that became Apres-Coup, Schneiderman became an independent analyst, increasingly disillusioned with the functioning of the psychoanalytic institutes and community. In this event he will speak of his personal experience with Lacan and the future of psychoanalysis.
Our core seminar for this year continues with “Advanced Psychoanalytic Practice,” reading the foundational texts and concepts of Freud, Lacan and others through an evolving analysis of the future. October 24 continues the origins of psychoanalysis with Freud’s development of Metapsychology out of Neuropsychology. Key texts for this include Freud’s “Project for a Scientific Psychology” and his Letters to Fliess” - especially “Letter 52,” as well as “The Interpretation of Dreams.” These can be found in Origins of Psychoanalysis and the early volumes of the Standard Edition or online.
This Monday we will be returning to our regular Analytica seminar demonstration which currently is developing and archiving the Module 3 core curriculum “Advanced Psychoanalytic Practice,” in which we focus on key concepts of Freud, Lacan, Reich, and Jung in the construction of analysis.
October 10 we will examine the birth of psychoanalysis out of the neuropsychology of Freud’s research and practice. Key texts for this include Freud’s “Project for a Scientific Psychology” and his Letters to Fliess” - especially “Letter 52.” These can be found in Origins of Psychoanalysis and the early volumes of the Standard Edition or online.
Analytica & Nietzsche Circle
October 8 2016, 12-6 PM — NPAP
Freud proclaimed that he was afraid to read Nietzsche because he did not want to see his own ideas presented before him. Many considered Nietzsche the first “psychologist” while it was still part of the tradition of philosophy and there was no such a thing on an institutional level. Nietzsche’s work above all considers the individual and social psyche of modern man, yet few analysts study or incorporate his work. When Freud questions who could be the analyst of a neurotic society in Civilization and its Discontents, only Nietzsche comes to mind.
Jung devoted several years of his private seminar to Nietzsche but did not publish on it in his life time. Reich’s return to vitality and drive theory calls up Nietzsche, while Lacan’s work on the signifier retraces Nietzschean semiotics. Yet neither refer to him either. Why is Nietzsche taboo - and how did such a man unknown in his lifetime and proclaimed mad after become a core of the academic canon? Join us for a look at the unspoken connection between philosophy and psychoanalysis bridged by Nietzsche’s heroic journey.
12:00 - 1:30: Birth of Tragedy
Yunus Tuncel: Aggressivity in Nietzsche and Psychoanalysis
Jared Russell: Nietzsche and the Clinic
Daniel Coffeen: Turning Analysis Inside Out
1:30 - 2:30 Group Intensive
2:30 - 3:00 Break
3:00 - 4:30: Twilight of the Idols
Michael Vannoy Adams: Nietzsche, Jung, and Jungian Psychoanalysis
Robert Hockett: Father Holes and Superman Wholes
Scott Von: The Clinic of the Abyss
4:30- 5:30 Group Intensive
5:30 - 6:00 Reception
As a member of Analytica you have access to our Member Archive included in your tuition.
In Lacan’s last years he extended his work in psychoanalysis and put the capstone on a life of innovative practice. By now his basic concepts have been the subject of innumerable “Lacan for Beginners” books and classes while his late seminars, texts, school and clinic have rarely been explicated in French let alone in English. This event will demonstrate the significance of Lacan’s last efforts and those that have continued this work.
The seminar will serve to introduce the work of Analytica and its affiliates. It will begin with an introduction to the late Lacan and a genealogy of its descendants and will continue with an ongoing series of invited guests from the field who have extended analytic work into new forms of intensive analysis and institutional practice, especially in America.
Those already familiar with Lacan will discover the power of his late work to extend Freud’s invention into the future. Those unfamiliar with Lacan will be introduced to him in a uniquely direct way with comparisons to other psychoanalytic perspectives and a demonstration of his methods.
This seminar is presented as an Analytica and Unbehagen crossover event and thus is open to the public at large free of charge as well as to Analytica members. For those who wish to attend by virtual transmission please contact the Operations Manager at firstname.lastname@example.org.
In this seminar we will examine the function of the cartel in a psychoanalytic school and clinic. The cartel is a special kind of work group that borders on a play group of desire and creation. It is a crucial step in moving analysis from intension to extension. Cartels have a set number of members chosen by mutual desire to work together on a certain theme for a certain amount of time. The cartel attempts the impossible task of working singularly and sovereignly together in a collective - to take turns in the position of analysand and analyst in order to extend the discourse of the master to that of the analyst - to move from the responsibility for one’s symptom and the emergence of desire to the act of demonstration in the presence of the other.
We will also begin the creation of Analytica cartels for the current year. And discuss the overall structure, plans, and desires for the current year.
On Monday August 1 we will hold a special seminar demonstration at Analytica. The subject, “Everything You Always Wanted to Know about Psychoanalysis, but Were Afraid to Ask,” refers to the original title pertaining to “Sex” and the obscure or taboo nature of the subject. The format will be one originating from questions in the group at large: thus a public inquiry. There will be a special recording of this meeting in cutting-edge 360 degree virtual reality video. One of our participants is an expert in this new technology and will be taking the opportunity to engage the medium and investigate the emergent process of its use in the context of our school. We encourage you to come and participate in this lively experiment.
It will also be the final meeting of the summer and so it will act as a kind of assemblage or assembly meeting. Please consult the new website for continual addition, expansion, and refinement. We will discuss the public launch and initiation of the Fall term and plans for the year including:
- The New Web Site
- Participation and Membership
- Intensive Analysis in its Many Forms
- Cartels and their Operation
- The Private Forum
- Podcasts, Webinars, Ebooks, and the Archive
- Core Curriculum and Certification
- The Clinic
- Upcoming Conferences
The new clinic of the future begins with the discovery of how psychic structure determines reality in a culture of the individuated subject. The emergence of psychic reality from the split in human subjectivity gives birth to the possibility of new creations in the real. Thus our most cherished desires and objects co-exist alongside of our symptoms as constructions. Can we take hold of this genitivity as our own, by assumingresponsibility for our desires, phantasms, deliriums, and symptoms. As Freud said: “Where it was, there I will be.”
Freud moved from interpretation to construction in his own lifetime. His dispute with Jung was over maintaining the sovereignty of the individual subject’s experience and self-determination over the the interpretation by larger cultural, mythical or archetypal narratives. Piera Aulagnier delineated how the “violence of interpretation” contributes to creating psychosis, neurosis, and institutional pathology. We will investigate what modern art and poetics can teach us about the psychoanalytic “cure” for our modern symptoms.
Freud discovered that Reality does not equal the Real. Rather what we take to be reality is actually a contingent collective symbolic reality - a subset of the Real. Furthermore Freud discovered and promoted the fact that Psychic Reality is more prominent than we think - the subject’s fantasy that compete with Reality. Lacan simplified the question by positing the idea that the Real, Imaginary, and Symbolic “realities” are knotted in particular symptomatic ways for each culture or individual subject. We will investigate how this operates in our lives and how psychoanalysis reconstructs reality.
We do not all have a psychotic core but we all have a psychic core. How do psychic, psychotic, and psychedelic phenomena relate and differ and how can we practice working with this realm of subjectivity without fear? What is psychic reality as opposed to collective reality and how do these differ from the real? Lacan claims that analysis requires passing through psychosis. What is on the other side?
The art of the symptom reflects how the practice of analysis differs from that of medicine or therapy. We begin by speaking of our symptom and come to realize how we have been spoken by the other. We see that our symptom is actually a knot at the intersection of our drive and the other’s demand and how we can make a practice of desire by refining our symptom.
The question of the future of analysis was worked on by Freud, Lacan, and Guattari in different ways, especially regarding psychosis and sexuality. Concerning changes in the social and its effects on subjectivity, Freud questioned the usefulness of cure and adaptation to a social norm. Lacan evolved the question of sexuality andgender to one of desire and symptom. Guattari proposed schizoanalysis as a theory and practice of trans-subjectivity in transmodernity: a trans-psychoanalysis.
The future of analysis requires the uncovering of certain blockades to rebirth. Lacan’s return to Freud was to re-read his invention of psychoanalysis through his symptom thus restoring the basis of singularity of the analytic act such that “analysis must be reinvented by each analyst and for each analysis” and that “the analyst only authorizes himself by himself - and a few others.”
What is it to practice analysis? Why do it? How, When and Where? To return to these simple but profound questions we are distributing certain texts: Freud’s text on Lay Analysis written to explain the practice of analysis outside of medical-therapeutic environments and to defend it against legal proscription. And an interview regarding the experience of working with Lacan and Lacan’s commitment to Freud’s true invention and intention for psychoanalysis.
We will look at how a mathematics of science and a poetics of art merge into a general theory and practice of semiotics in psychoanalysis. By deconstructing the signifiers which represent us we can come to re-write our own history and literally invent new signifiers which incidentally cure various symptoms along the way.
Freud’s student Wilhelm Reich was excommunicated from the official psychoanalytic and communist political associations for advocating a radical politics of subjectivity that went beyond institutional affiliation on either side. In the 60s Felix Guattari also attempted to join psychoanalysis and political activism into a new from of micropolitcs. What remains is an impasse in which social change cannot move forward without an analytic discourse of radical difference and subjectivity and that psychoanalysis cannot move forward without a transformation in institutions.
Although psychoanalysis emerged from the field of medicine, Freud sought to take into a meta-practice of transformation outside the medical or academic establishment. After being excommunicated from the establishment for experimentation, Lacan founded his own school based not on academics but on a new set of principles emanating directly from the analytic practice and discourse.
Although Analytica was founded in 2000 in conjunction with the New Clinic it has previously been open by invitation only. In 2015 it is now initiating a new school of psychoanalysis open to the public. The manifesto acts as an operating manual for further development and answers to the need for a new form of psychoanalysis, school, and politics according to Freud’s desires for these “impossible” tasks. If they are to become possible then they will once again have to be detached from their professional and institutional stasis and again be reborn.