Bu çalışmanın amacı Freudçu psikanalizin Marks ve Engels'in diyalektik materyalizmiyle uyuşup uyuşmadığını, uyuşuyorsa ne oranda uyuştuğunu araştırmaktır. Psikanalizin proleter devrim ve sınıf mücadelesiyle uyuşup uyuşmadığı, yukarıdaki ilk soruya vereceğimiz cevaba bağlıdır. Psikanaliz ve sosyalizm üzerine şimdiye kadar yayınlanan az sayıdaki yazıda, yazarların ne psikanaliz ne de Marksizm konusunda gerekli kavrayışa sahip olmadıkları gerçeğiyle karşılaşıldı. Marksistler arasında psikanalitik buluşlara toplumsal kurama uygulanması konusundaki eleştiriler, bir ölçüde haklı çıktı. Psikanalistlerce yazılmış zaten çok az olan yazılar ise, diyalektik materyalizmin temel sorunlarına gereken yakınlıktan yoksundu ve üstelik Marksist sosyolojinin ana konusu sınıf mücadelesi göz ardı edilmişti. Psikoloji ile Marksizm arasındaki anlaşılması güç bağlantıları biçimlendirmeye yönelik sayısız başka çabalara değinmeliyim. Burada, bunların kişisel değerlendirmelerini sunmayacağım. Yine de bizi ayıran en geçerli noktayı belirtmeliyim. Ayrıcalıksız hepsi, ana konuyu dünya halklarının oluşturduğu kitlelerin cinsel gereksinmelerini yakalayamıyor ve buna uygun olarak cinsel-siyasal bakış açısını ve ortaya koyduğum praksis fırsatını kaçırıyorlar. Sosyoloji ve psikolojinin uzlaştırılmasında, akademik-kuramsal açıdan ürkekler ya da yanılgıya karşı fazlaca hoşgörülüler.
Wilhelm Reich (24 March 1897 – 3 November 1957) was a Jewish Austrian-American doctor of medicine, psychiatrist/psychoanalyst and a member of the second generation of analysts after Sigmund Freud. Author of several influential books, he became one of the most radical figures in the history of psychiatry.
Reich was a respected analyst for much of his life, focusing on character structure, rather than on individual neurotic symptoms. He promoted adolescent sexuality, the availability of contraceptives and abortion, and the importance for women of economic independence. Synthesizing material from psychoanalysis, cultural anthropology, economics, sociology, and ethics, his work influenced writers such as Alexander Lowen, Fritz Perls, Paul Goodman, Saul Bellow, Norman Mailer, A. S. Neill, and William Burroughs.
He was also a controversial figure, who came to be viewed by the psychoanalytic establishment as having gone astray or as having succumbed to mental illness. His work on the link between human sexuality and neuroses emphasized "orgastic potency" as the foremost criterion for psycho-physical health. He said he had discovered a form of energy, which he called "orgone," that permeated the atmosphere and all living matter, and he built "orgone accumulators," which his patients sat inside to harness the energy for its reputed health benefits. It was this work, in particular, that cemented the rift between Reich and the psychoanalytic establishment.
Reich, of Jewish descent and a communist, was living in Germany when Adolf Hitler came to power. He fled to Scandinavia in 1933 and subsequently to the United States in 1939. In 1947, following a series of critical articles about orgone and his political views in The New Republic and Harper's, the U.S. Food and Drug Administration (FDA) began an investigation into his claims, winning an injunction against the interstate sale of orgone accumulators. Charged with contempt of court for violating the injunction, Reich conducted his own defense, which involved sending the judge all his books to read, and arguing that a court was no place to decide matters of science. He was sentenced to two years in prison, and in August 1956, several tons of his publications were burned by the FDA. He died of heart failure in jail just over a year later, days before he was due to apply for parole.
A brief introduction to Freudian Psychoanalysis and Dialectics. Wilhelm Reich wrote this book/pamphlet in order to convince his fellow comrades of the Communist Party of Germany in the 30s that the emerging science of psychology in the early 20th century was compatible with the philosophical works of Hegel, Marx, Engels and Lenin about nature, and it can be used as a tool for social revolution.
The main problem of this book is that it's a very short introduction and the greater part is used for presenting the main elements of psychoanalysis to mostly ignorant audiences and the general theme of dialectic materialism. A nice intro to get into freudo-marxism but if you want a better understanding you should read more books about it.
Excelente rehabilitación de la perspectiva freudiana, dotandola de una flexibilidad que difiere de la concepción común de la teoría de freud. El mayor logro de reich en este texto es el de dar un análisis materialista al principio de realidad que superdita tanto al yo como al superyo, notando como el desarrollo psicosexual se ve en gran manera influenciado por las condiciones sociales y las necesidades materiales de la época.
In this essay, Reich searches for communality between the then uprising theory of Psychoanalysis, headed by Sigmund Freud, and the Scientific Socialism, namely the philosophical theory of Dialectical Materialism presented by Karl Marx. Much of the essay is dedicated to a few critiques of prior tries on uniting both theories and explaining why such has not been achieved before. As for the link that Reich sets himself to find, he presents psychoanalysis, much like marxism itself, as the product of a bourgeois-dominated society and says that, just as marxism represents the revelation to men of the chains dictating their economic exploitation, psychoanalysis serves as the revelation of the sexual repression imposed by the bourgeois morals upon the proletariat, both serving as a means to set man free from capitalism. As proof of this, Reich explains the role of the Church on the superstructure derived from capitalist production, as well as the psychological symptoms of the bourgeois puritanism. Even though the evidence Reich sets forward does seem to be intelectually coherent with both Marx's and Freud's theories, it is not enough to form a strong link between them. As such, the author doesn't quite achieve his ambitious goals.
La primera mitad sobre la intersección entre el materialismo dialéctico y el psicoanálisis me ha resultado complicado por mi poco bagaje del tema, pero es accesible e interesante, aunque me cuesta empatizar con el psicoanálisis por desconocimiento y por el hecho de vivir en el s.XXI. La mitad final sobre la conciencia de clase me ha parecido un deleite de lucidez y me ha devuelto esperanza en el socialismo.