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<\#255><\#255><\#255><\#255><\#154><\#153>)\ <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>R<\#184>Bawrence Friedmantein<\#9>JAPA 45/1 1997 this tribute to Merton will be a close focus, via extensive quotation, on the development and evolution of Merton<\#146>s thinking in this area over that time span, which will highlight his central role both in defining, in t <\#178>   <\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> 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<\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255><\#9> JH<\#9>in this issue of papers by Charles Spezzano, Dianne Elise, and the team of Lewis Aron and Annabella Bushra is worthy of note. The fact that these writers are members neither of the American Psychoanalytic Associati<\#251><\#150><\#250>G<\#249>vG<\#249><\#187><\#248><\#254><\#245><\#254><\#244><\#254><\#243><\#254><\#242><\#254><\#241><\#254><\#240><\#239><\#254><\#239><\#254><\#238><\#150><\#237><\#254><\#236>><\#235><\#234><\#254><\#234><\#254><\#233><\#232><\#254><\#232><\#254><\#230><\#228><\#254><\#227><\#155>2<\#227><\#143><\#226><\#225><\#254>A<\#255><\#225><\#254><\#224><\#223><\#254><\#223><\#254><\#222><\#221><\#221><\#220><\#254><\#219><\#254><\#218><\#217><\#254><\#217><\#254><\#210><\#254><\#209>2<\#208><\#207>2<\#208><\#254><\#207>2<\#206><\#254><\#214> the IPA and, in Toronto this May, an honorary member of the American. That the interpersonalist/relationalist schools, of which Spezzano and Aron are prominent representatives, are only now finding a place in this <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> $OAuthor(s)<\#9>46/15/4/2/1/11117199797997g/<\#169><\#146>Nu +g @(P<\#160>)Nu? +gB<\#171> @<\#160>#0`<\#168> _24<\#176>XW<\#201><\#255><\#250>JBg<\#254>N<\#240> <\#252> _24<\#176><\#152>W<\#201><\#255><\#250>JBg<\#254>N<\#240> <\#250> _24<\#176>Bn <\#144>Am<\#208>@A<\#240>0g<\#254>N<\#240> //A"//_H<\#231><$&HB<\#196><\#195>(*HE<\#200><\#197><\#212>DHBBB<\#192><\#193><\#208><\#130>L<\#223><"Nu //A"//_H<\#231>1N<\#186><\#156>L<\#223><\#140>"Nu //A"//_H<\#231>1N<\#186>|M<\#9>rough 1994, Gerard Chrzanowski, another prominent interpersonally trained psychoanalyst, is cited for the first time in JAPA since a single citation in 1965 in an article by Rudolf Ekstein. By contrast, there are nli lialicelid.Plifligopolilling0liolis.lish0litelitiolivllie@logizPlonom@lorlplPlt lub0lume0lun0luslv lymahPmalmatizPmbe mbl@memecha`mena0 <\#215>   ween authors who seemingly have developed similar ideas independently of one another. A case in point is the approach to anxiety in the analytic situation developed by Paul Gray and Harry Stack Sullivan. The simila <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>  YQ<\#9>ained an organizational affiliation. In any consideration of contemporary psychoanalytic pluralism (a fact reflected in the range of books reviewed here under the rubric of pluralism), the personal and political r<\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255> japa77<\#254><\#255><\#255><\#255><\#254>@7 <\#255><\#255>*<\#175><\#213><\#130><\#245><\#205>@8h0<\#166>@ japa<\#159><\#157>1<\#227><\#233>(Ea2D(<\#175><\#254>2B'r3<\#224>&_<\#184>3<\#155><\#253>$ <\#208>3R<\#224>#<\#128><\#218><\#226>$#C<\#208>$<<\#223>#<\#201><\#231>$<\#133><\#252>$<\#251>-%<\#202>&<\#161>%3'd>&<(<\#228>'<\#234><\#232>(<\#218><\#230>'<\#221><\#162>)<\#157><\#231>(~8*<\#211><\#253>) <\#166>*<\#174>"+<\#233>*<\#128><\#164><\#220>}<\#192><\#163>l<\#220><\#140><\#178><\#168>7@\)<\#164><\#220>}<\#192><\#163>l<\#220><\#140><\#178>j\<\#133><\#178><\#190><\#136><\#134><\#146><\#233><\#177><\#176><\#173><\#135><\#198><\#166><\#177><\#196><\#136>@9<\#177><\#229><\#196><\#137><\#188><\#163><\#176><\#170><\#138><\#222><\#233><\#175><\#166>m<\#139>?<\#175> <\#140>=<\#174>a~<\#140><\#219><\#173><\#192><\#196><\#140><\#150><\#253><\#171>l<\#220><\#140>M<\#224><\#170><\#215><\#196><\#140><\#254><\#194><\#169><\#142>~<\#140><\#177><\#172><\#168>L <\#140>A<\#164><\#167><\#241>m<\#139>8<\#176><\#166>Z<\#170><\#138><\#146><\#214><\#165>N<\#197><\#137><\#166><\#165><\#131><\#196><\#136><\#135><\#164>7<\#174><\#135><\#128><\#164>M<\#137><\#134><\#158><\#214><\#163>]<\#133><\#192><\#163><\#179>0<\#132>z<\#214><\#163><\#201> <\#131>1<\#164>n<\#245><\#129><\#161><\#134><\#164><\#141><\#244><\#128><\#165>Uj<\#128><\#216><\#213><\#165><\#173>Kb<\#175><\#166>4<\#174>~V<\#163><\#167><\#212>:~<\#177><\#171><\#168>f<\#244>}<\#239><\#193><\#169><\#164><\#220>}7<\#223><\#170>*<\#244>}<\#128><\#252><\#171>\:~<\#197><\#173><\#128><\#173>~.<\#174><\#197>J7<\#175>E<\#128><\#229><\#232><\#175>;<\#243><\#128><\#216><\#162><\#176><\#254><\#243><\#129>y8<\#177>4 <\#131><\#166><\#177>/<\#132> <\#233><\#177>j\<\#133><\#178>arding type of treatment and the setup. The authority granted the analyst through the patient<\#146>s transference expectations is<\#128><\#164><\#220>}<\#192><\#163>l<\#220><\#140><\#178><\#254>4<\#175>\)<\#164><\#220>}<\#192><\#163>l<\#220><\#140><\#178>j\<\#133><\#178><\#190><\#136><\#134><\#146><\#233><\#177><\#176><\#173><\#135><\#198><\#166><\#177><\#196><\#136>@9<\#177><\#229><\#196><\#137><\#188><\#163><\#176><\#170><\#138><\#222><\#233><\#175><\#166>m<\#139>?<\#175> <\#140>=<\#174>a~<\#140><\#219><\#173><\#192><\#196><\#140><\#150><\#253><\#171>l<\#220><\#140>M<\#224><\#170><\#215><\#196><\#140><\#254><\#194><\#169><\#142>~<\#140><\#177><\#172><\#168>L <\#140>A<\#164><\#167><\#241>m<\#139>8<\#176><\#166>Z<\#170><\#138><\#146><\#214><\#165>N<\#197><\#137><\#166><\#165><\#131><\#196><\#136><\#135><\#164>7<\#174><\#135><\#128><\#164>M<\#137><\#134><\#158><\#214><\#163>]<\#133><\#192><\#163><\#179>0<\#132>z<\#214><\#163><\#201> <\#131>1<\#164>n<\#245><\#129><\#161><\#134><\#164><\#141><\#244><\#128><\#165>Wj<\#128><\#216><\#213><\#165><\#173>Kb<\#175><\#166>4<\#174>~V<\#163><\#167><\#212>:~<\#177><\#171><\#168>f<\#244>}<\#239><\#193><\#169><\#164><\#220>}7<\#223><\#170>*<\#244>}<\#128><\#252><\#171>\:~<\#197><\#173><\#128><\#173>~.<\#174><\#197>J7<\#175>E<\#128><\#229><\#232><\#175>;<\#243><\#128><\#216><\#162><\#176><\#254><\#243><\#129>y8<\#177>4 <\#131><\#166><\#177>/<\#132> <\#233><\#177>j\<\#133><\#178><\#150><\#253><\#171>l<\#220><\#140>M<\#224><\#170><\#215><\#196><\#140><\#254><\#194><\#169><\#142>~<\#140><\#177><\#172><\#168>L <\#140>A<\#164><\#167><\#241>m<\#139>8<\#176><\#166>Z<\#170><\#138><\#146><\#214><\#165>N<\#197><\#137><\#166><\#165><\#131><\#196><\#136><\#135><\#164>7<\#174><\#135><\#128><\#164>M<\#137><\#134><\#158><\#214><\#163>]<\#133><\#192><\#163><\#179>0<\#132>z<\#214><\#163><\#201> <\#131>1<\#164>n<\#245><\#129><\#161><\#134><\#164><\#141><\#244><\#128><\#165><\#216>n must be taken into account. A cardinal instance in this regard is the strikingly different courses taken by of the Columbia Center for Psychoanalytic Training and Research and the William Alanson White Institute. <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#238><\#255><\#163><\#255><\#255><\#255>[<\#9>ute<\#146>s education committee, including Lawrence Kubie, Gregory Zilboorg, and Bertram Lewin. In 1940 the position of education director was abolished, and Rado, declining remain on the Executive Council, went on to fo<\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255> <\#217>   ew institute accepted into the American Psychoanalytic Association, a goal achieved the very next year. In this endeavor he went so far as to enlist the support of Zilboorg, his erstwhile rival, who helped him in h <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>  <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#154><\#153><\#154><\#153> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255><\#238><\#255>H<\#225> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>  <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#238><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>@<\#255><\#255>$<\#176><\#172>`v<\#199><\#219>Book ReviewsTyh<\#255>T<\#173><\#136><\#254>V,<\#240><\#253>V.<\#240><\#253>V:<\#208><\#254>V;<\#208><\#254>VA<\#208><\#254>Va:<\#254>Ve:<\#254>Vi<\#255>Vo:<\#254>Vr<\#255>Vu<\#255>Vy<\#208><\#254>V<\#160><\#182><\#255>V<\#173><\#255>W,<\#208><\#254>W.<\#208><\#254>W:<\#255>W;<\#255>WA<\#208><\#254>Wa<\#208><\#254>We<\#208><\#254>Wih<\#255>Wo<\#208><\#254>Wr<\#208><\#254>Wu<\#255>Wy<\#255>W<\#160><\#182><\#255>W<\#173>h<\#255>Y,<\#136><\#254>Y.<\#208><\#254>Y:<\#136><\#254>Y;<\#136><\#254>YA<\#208><\#254>Ya<\#136><\#254>Ye:<\#254>Yi<\#255>Yo:<\#254>Yp<\#208><\#254>Yq:<\#254>Yu<\#136><\#254>Yv<\#136><\#254>Y<\#160>h<\#255>Y<\#173><\#136><\#254>ff<\#182><\#255>f<\#146><\#226>r,<\#255>r.<\#255>r<\#146><\#152>v,h<\#255>v.h<\#255>w,h<\#255>w.h<\#255>y,h<\#255>y.h<\#255><\#145><\#145><\#208><\#254><\#146>s<\#208><\#254><\#146>th<\#255><\#146><\#146><\#208><\#254><\#146><\#160><\#208><\#254>Psychoanalysis and Philosophy6]:f<\#252>ijklmopq<\#142><\#255>stuv<\#144><\#255>x<\#149><\#253>|<\#128><\#131><\#132><\#133><\#134><\#135><\#136><\#137><\#138><\#139><\#140><\#141><\#170><\#255><\#143><\#171><\#255><\#145><\#146><\#147><\#148><\#172><\#255><\#150><\#173>nPsychoanalysis and Philosophy Terrors and Experts. By Adam Phillips. Cambridge: Harvard University Press, 1996, xvii + 110 pp., $19.95. In Beckett<\#146>s Endgame, Hamm says to Nagg, <\#147>use your head, can<\#146>t you, use your head. you<\#146>re on earth. there<\#146>s no cure e itional psychoanalytic relationship with a whole patient may find this epistemology of schizophrenia so dehumanized and fragmented as to seem relatively meaningless. REFERENCES Foucault, M. (1973). The Order of Things New York: Vintage. Fw York: Vintage. Freud, S. (1914). On narcissism: An introduction, Standar<\#158><\#159><\#160><\#161><\#162><\#163><\#164><\#255><\#165><\#166><\#169><\#174><\#255><\#175><\#176><\#177><\#179><\#180><\#181><\#182><\#183><\#184><\#185><\#186><\#187><\#188><\#189><\#190><\#191><\#192><\#193><\#194><\#195><\#196><\#197>for that.<\#148> One reading suggests that human life is an illness for which there is no remedy; it hurts, and it<\#146>s terminal. Another reading hints, a little more optimistically, that though the living of a human life is a hurt for which there is no cure, it may not be an illness, and there may be things to do about the hurting, one of which is to stop looking for a cure. Adam Phillips<\#146>s provocative and maddening new book, Terrors and Experts is a meditation on what kinds of earthly pains, if any, psychoanalysis can cure, and what sort of <\#147>cure<\#148> it is. Something like these questions, together with a few complaints about the Freudian view, motivated the turn toward existential psychoanalysis that Karl Jaspers took many years ago, joined later, via Heidegger, by Binswanger and Sartre. These last two agreed with Freud that childhood events are part of the mise en sc<\#232>ne of adult mental life, but they took issue with Freud<\#146>s determinism and his idea of the human self as an empirical entity or structure on a par with other entities in the material world. What Freud ignored, they thought. was our nature as creatures who mean and intend and who, through acts of choice that are intrinsic to intentionality, are continually making our very selves by what we mean and do. A fu<\#255><\#152><\#153><\#154><\#155><\#156><\#157><\#158><\#159><\#160><\#161><\#162><\#163><\#164><\#255><\#165><\#166><\#169><\#174><\#255><\#175><\#176><\#177><\#179><\#180><\#181><\#182><\#183><\#184><\#185><\#186><\#187><\#188><\#189><\#190><\#191><\#192><\#193><\#194><\#195><\#196><\#197><\#198><\#199><\#200>rndamental kind of anxiety is rooted not, as Freud thought, in some repressed past but in our awareness that the future is unpredictable, that our lives are in our hands, that we have an ever diminishing future in which to live them and no authorities on whom to call. Contingency, Choice, Time. Nietzsche called it <\#147>the death of God.<\#148> For Heidegger, anxiety is the wake-up call to authenticity, the alarm which to our peril we try to suppress. All these ideas (including the miserable distinction between reason and cause) haunt Phillips<\#146>s book. (As philosophers now think about this, reasons are a kind of cause, albeit one that invokes a somewhat different explanatory network.) Shorn of their philosophical dress, some of these ideas have made their way into mainst<\#201><\#202><\#203><\#204><\#205><\#206><\#207>g<\#238>h8<\#209><\#210><\#143><\#211><\#144><\#174> 0 <\#9><\#242>Bl<\#156>5Y8<\#227>ws the idea about which Phillips writes in <\#147>Fears,<\#148> his most eloquent chapter: <\#147>Is fear realistic, as Freud insists, or is the concept of fear an attempt to assert, to foist on us, a concept of the real? Or, to put it another way: is fear the truth about anxiety, or is anxiety the truth about fear?<\#148> (p. 62). Two kinds of evasion. In one, Phillips says, it is a known past that terrifies us and which through repetition we simultaneously evade and commemorate; in the other, repetition is a proleptic way of giving what we know cannot be known<\#151>say, the future<\#151>a specific shape. Phillips tells a Sufi story, providing incidentally an example of the way a good psychoanalytic interpretation can reveal enfolded ironies, in which Mulla Nasrudin explains to a passerby that he is throwing corn in his garden to keep the tigers away. <\#147><\#145>But there aren<\#146>t any tigers here.<\#146> <\#145>Well, it works then, doesn<\#146>t it?<\#146> the Mulla says<\#148> (p. 46). Was the man once bothered by tigers which corn-throwing banished? Or is corn-throwing rather an in M<\#235>!F"J<\#188>A"<\#203>#=$#"%" "<\#158> <\#140>( &  _ WM 1)F&)=#$#' ' <\#198>"4 <\#223>*{ls the <\#147>Enlightenment Freud<\#148> named our terrors: sex. incest, murder, and the earliest terror of all, abandonment; different namings identify the different tellings of psychoanalytic theory. For the Enlightenment Freud the aim of therapy is turning anxiety<\#151>z<\#9><\#193><\#135>4<\#190><\#135>5<\#193><\#135>A<\#190><\#135>B<\#193><\#135>N<\#190><\#135>O<\#193><\#135>[<\#190><\#135>\<\#193><\#135>h<\#190><\#135>i<\#193><\#135>u <\#190><\#135>v<\#193><\#135><\#130><\#255><\#255> <\#190><\#135><\#131><\#193><\#135><\#143><\#255><\#255> <\#190><\#135><\#144><\#193><\#135><\#156><\#255><\#255> <\#190><\#135><\#157><\#193><\#135><\#169><\#255><\#255> <\#190><\#135><\#170><\#193><\#135><\#182><\#255><\#255> <\#190><\#135><\#183><\#193><\#135><\#195><\#255><\#255> <\#190><\#135><\#196><\#193><\#135><\#208><\#255><\#255> <\#190><\#135><\#209><\#193><\#135><\#221><\#255><\#255> <\#190><\#135><\#222><\#193><\#135><\#234><\#255><\#255> <\#190><\#135><\#235><\#193><\#135><\#247><\#255><\#255><\#160>"<\#227> <\#9>   <\#9> -"<\#196> , ",+" %" ,-0/.D>"HIH<\#208> the ironist of exactly this Enlightenment project. He was an expert on the impossibility of self-knowledge, on the limits of expertise; and particularly on that version of self-knowledge that plays into the hands of instrumental reason and social control ~<\#9>ettersT<\#230>rrrr <\#230>::r<\#230><\#172> :<\#146><\#134><\#146><\#9>r r r TT<\#230>Tr r r r TT<\#154>T:T<\#142> r r <\#198><\#9>:<\#134>T<\#244> B<\#178><\#9>T<\#244> f<\#200><\#204><\#204>T8<\#9>T<\#204><\#204> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> <\#172> ::::<\#142> <\#142> <\#142> <\#142> <\#142> <\#142> <\#142> <\#9><\#142> <\#142> <\#142> <\#142> <\#142> <\#198><\#9><\#198><\#9>(p. 6). For the post-Freudian analyst (the one who has been influenced by Lacan, Derrida, and postmodern skepticisms about truth, knowledge, and <\#147>the self<\#148>), the opposite of ignorance is desire. and the object of analysis is <\#147>the patient<\#146>s will to believe<\#148> (p. 14). Every analyst is familiar, one might reply to Phillips. with the patient whose pain presents itself to her as the incurable sort: <\#147>Decisions are hard for me because I know that what I decide to do may not turn out as I had intended<\#148> (Contingency)<\#130><\#9>R<\#184> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>. <\#147>To do anything means there are other things I cannot do: doing is losing out<\#148> (Choice). <\#147>I can<\#146>t figure out if the present is real because it<\#146>s the present, or unreal because it<\#146>s about to be the past. I am always in mourning<\#148> (Time). The patient is on to real facts (there are no others), and they are hard to bear. Their realness and their hardness mean, among other things, that there are ways ever at hand for the patient to make herself feel bad, if she needs to, or to explain to herself why she is feeling the pain she is. But analyst and patient frequently find that what is giving these facts their place in her emotional life are old losses or burdens of responsibility. What may happen next is not that the pains entirely go away, they couldn<\#146>t; but they begin to look and feel different. Would Phillips deny this? Probably not. In response to a question of this sort a while back I heard him say that when a patient wants to focus only on the future, he begins to suspect they<\#146>d better look at the past, and vice versa. But this was closer to an answer than he comes in Terrors and Experts. In fact, how does Phillips view the relation between fear and terror? He says that <\#147>psychoanalysis, in all of its versions, is a story about what there is to fear; like the symptoms it can sometimes explain, it is grounded in terror<\#148> (p. 49). Is <\#147>terror<\#148> just fear at its scariest? Or is terror another name for anxiety? That would seem to be what he has in mind. If it is, then in saying that psychoanalysis is grounded in terror in something like the way a symptom is, Phillips is presumably making an interpretive remark about psychoanalysts, namely, that their practice is motivated<\#151>grounded in that sense<\#151>by terror/anxiety. How so? Or is this a remark about all human practice? In which case what we had been hearing as specific warnings to a particular enterprise are empty, end <\#147>anxiety<\#148> tells us as little about how people live their lives on earth as the concept of drive does. It is part of Phillips<\#146>s style to bruit a question rather than to see it through, and to bruit it in such a way that the question itself often gets lost. Another instance: In one of his many resonant remarks, Phillips writes: <\#147>If Oedipus is a tragedy, the analyst can help the patient to know; if Oedipus is a black comedy . . . the analyst may be less sure of his role. Knowing is not quite the same as getting the joke<\#148> (p. 10). No, it<\#146>s not. But getting a joke certainly is a matter of comprehension, and a writer less content than Phillips is to play off ideas rather than investigate them would go on to wonder what sort of comprehension is involved in articulating, for example, the losses and burdens that I mentioned a moment ago, or in seeing something in a way that makes us cry where before it left us cold, or iream psychoanalytic thinking in the guise of therapy as the weaving of a new narrative, psychoanalysis as a hermeneutic discipline, and the inevitable subjectivity of the analyst. Perhaps only the last idea, about anxiety, remains on the shore, and this ii. One is the process described by the Enlightenment Freud in which the unacceptable is made unrecognizable through defense; the other is <\#147>what might be called the unintelligible . . . like the fact of one<\#146>s infancy, or the fact of one<\#146>s forthcoming death, cantation against the unpredictable which the corn-thrower is eased to call <\#147>tigers,<\#148> and a way of keeping them in mind so as to keep other terrors out? People are driven to experts<\#151>priests, physicians, psychoanalysts<\#151>by terror, Phillips says. What he calltheories. About the first, then, let<\#146>s say, as many of us would, that one of the things psychoanalysts do is help bring into awareness feelings, beliefs, and so on, which one recognizes were in some sense there before, so that what was in some sense known yet not acknowledged is now known. Like the ones I mentioned earlier apropos getting a joke, there are puzzles here of a philosophic nature: What is the difference between knowing and acknowledging? How could something have been known and also evaded? Was it indeed known, or is rather that the past contained elements which only present reflection assembles into a meaningful picture? That a psychological concept makes for puzzles points to a constriction in our way of thinking about the mind, however, not to a black hole. And why call <\#147>the second source of strangeness<\#148> a second unconscious at all? In order to say that we repress our foreknowledge of our deaths, as well as our memories of trauma? But this isn<\#146>t what we do with the fact of our own infancy. Philaffect cut loose from memory by repression<\#151>back into fear; the opposite of ignorance is insight; and knowledge<\#151>self-knowledge<\#151>is the goal. But the post-Freudian Freud<\#151>the man who was always ahead of himself, and who we are beginning to catch up with<\#151>wassssThe answer is Sartre<\#146>s view that when I in the first-person or subject mode, now, in the present, believe or intend something, there is no way that I can simply report on what I believe or intend without at the same time committing myself to that belief orBook Reviews<\#9>46/3ack Novick<\#9>46/2 <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255> <\#255><\#255><\#255><\#255>0<\#204> W<0<\#200> W<<\#210>W<<\#192> W W<<\#200> W<<\#204> W<<\#255><\#255><\#255><\#255>633 lays his hand, Sartre is on to something. This is not the place to elaborate what it is, nor to sort out right from wrong in the larger picture he draws. But it is in any case unjust to say that for Freud the self one knows is only one<\#146>s past self. When one remembers rather than repeats, and remembers through a prolonged process of allowing the past and the present to interweave, then one is able to take first-person positions that are new. A kind of self-knowing and a kind of self-making converge. Freud does not put it this way, because he is not asking the questions that both Phillips and I would ask of him. But the position I am taking on Freud<\#146>s behalf finds an answer in between the alternatives Phillips suggests. Perhaps in pursuing these questions I press Phillips too hard. We value writers for different things, among them clarity and rigor, but also the odd juxtaposition, the explosive aphorism, the metaphor that scrambles old connections. Readers hoping to find the first two in Phillips will be disappointed; he slides, and flirts, and incants. Too often a deep-sounding remark leaves one beached. But he brings the second sort of gift in abundance. Like a good photographer, he releases the assumed familiar<\#151>for example, kissing, tickling, and being bored<\#151>to our attention. Such luminous perceptions as the following seem to come easy to him: <\#147>Some secrets in the family turn children into sleepwalkers<\#148> (p. 27). <\#147>Fear, in its first scenario<\#151>its Freudian scenario<\#151>is a truthtelling, the way in which absence announces itself to the individual<\#148> (p. 52). <\#147>If a child has a fantasy that his mother controls his body, or that she doesn<\#146>t, it may be reassuring to find a symptom, like eczema, that continually informs you about the limits of your mother<\#146>s words: they do not stop the scratching<\#148> (p. 44). Phillips is against theory. He is certainly against the idea of psychoanalysis as a science, and for the psychoanalytic conversation as one among others that at its best helps us take pleasure in uncertainty, helps us achieve, in a phrase he uses about Ferenczi, <\#147>the fluency of disorder. . . .<\#148> (p. 32). In the last paragraph of the book Phillips writes, <\#147>The obsessional exposes the violence, the narrow-mindedness. of a certain kind of expertise about the self. If psychoanalysis doesn<\#146>t also facilitate the patients<\#146> capacity not to know themselves, it becomes merely another way of setting limits to the self; and the analyst becomes an expert on human possibility, something no one could ever be . . .<\#148> (p. 104). As in this passage, Phillips often sounds like the earlier radical Freudians, Norman O. Brown and Herbert Marcuse, whom Phillips himself, lamenting the brevity of their influence, invokes at one point and whose vision of the expansive human life he partially shares. But Brown and Marcuse thought hard in a way Phillips never begins to do. I push him because I lament the fact that he is not using his writerly gifts and his experience as a child analyst to think more boldly about his discipline. The analysts whom he admires, in particular Winnicott and Ferenczi, not only were a pleasure to read the first time around; they also invite continual rediscovery. They were fine writers on difficult subjects, who took strong positions and held on for the ride. My first good piano teaccher once said to me as I was muffling through a piece, <\#147>Play every note with meaning. I don<\#146>t mean with expression,<\#148> she continued; <\#147>I mean with intention. Mean to strike each note.<\#148> She played a passage we both knew, with dash hitting an E flat where there should have been an E natural. <\#147>Like so! That way when you play a wrong note you will know it<\#146>s wrong, and you can correct it. Unless of course you<\#146>re playing something like Debussy<\#146>s <\#145>Engulfed Cathedral.<\#146> Then you<\#146>re using a lot of pedal anyway and it dBook Reviews@<\#164><\#143>L<\#144>D/<\#215>I<\#132> <\#214><\#246> <\#242>!<\#242>2<\#215>I<\#132> r<\#246> 2( <\#143>L<\#133> <\#253><\#245> <\#254><\#244>3<\#215>Ivr<\#232>2<\#246>4<\#156><\#143>LC<\#186>'6O <\#215><\#245> <\#232>``A<\#156><\#143>L<\#231><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255>Psychoanalysis and Philosophya:<\#254>Ve:<\#254>Vi<\#255>Vo:<\#254>Vr<\#255>Vu<\#255>Vy<\#208><\#254>V<\#160><\#182><\#255>V<\#173><\#255>W,<\#208><\#254>W.<\#208><\#254>W:<\#255>W;<\#255>WA<\#208><\#254>Wa<\#208><\#254>We<\#208><\#254>Wih<\#255>Wo<\#208><\#254>Wr<\#208><\#254>Wu<\#255>Wy<\#255>W<\#160><\#182><\#255>W<\#173>h<\#255>Y,<\#136><\#254>Y.<\#208><\#254>Y:<\#136><\#254>Y;<\#136><\#254>YA<\#208><\#254>Ya<\#136><\#254>Ye:<\#254>Yi<\#255>Yo:<\#254>Yp<\#208><\#254>Yq:<\#254>Yu<\#136><\#254>Yv<\#136><\#254>Y<\#160>h<\#255>Y<\#173><\#136><\#254>ff<\#182><\#255>f<\#146><\#226>r,<\#255>r.<\#255>r<\#146><\#152>v,h<\#255>v.h<\#255>w,h<\#255>w.h<\#255>y,h<\#255>y.h<\#255><\#145><\#145><\#208><\#254><\#146>s<\#208><\#254><\#146>th<\#255><\#146><\#146><\#208><\#254><\#146><\#160><\#208><\#254><\#160>Ah<\#255><\#160>W<\#182><\#255><\#160>Y<\#182><\#255>oesn<\#146>t matter so much what notes you play,<\#148> she joked. Phillips is always playing Debussy, with a lot of pedal. It is a dismaying thought that this may be what psychoanalytic writing comes to just now. Marcia Cavell1570 Olympus AvenueBerkeley, CA 94708n beginning to hear the voices in a fugue. About the unconscious, Phillips asks, <\#147>How can there be a theory of the unknown, a knowledge of the unknown, as psychoanalysis claims to be?<\#148> (p. 96). Elsewhere in the book he contrasts two sources of strangenesssor the future itself<\#148> (p. 17). These are, Phillips says, two different kinds of unconscious. So of which unconscious can there be no theory? Presumably the first, since the <\#147>unintelligible<\#148> things Phillips mentions are not the sort for which we construct lips loves mystery and will create it if necessary. <\#147>For Freud,<\#148> Phillips writes, <\#147>self-knowledge can only be knowledge of past selves, which, for Sartre, is precisely what renders self-knowledge absurd<\#148> (p. 57). Phillips doesn<\#146>t explain why it<\#146>s absurd. that intention. If by knowledge we mean a relation that leaves its object untouched, then my self as presently thinking, acting subject cannot be known; the thought that it can is a retreat from the responsibility for choosing who one is. Though he overppFax: 510<\#150>548<\#150>5110 The Paradoxes of Delusion: Wittgenstein, Schreber, and the Schizophrenic Mind. By Louis A. Sass. Ithaca: Cornell University Press, 1994, xii + 168 pp., $24.95. Nowhere is the heterogeneous state of psychoanalysis more apparent than in thhe study of psychosis. During the very period I was reading Sass<\#146>s effort to explicate the meaningfulness of schizophrenic delusions, I had occasion to discuss a paper by the psychoanalyst Thomas McGlashan (1994); based on the work of Hoffman & Dobscha (1989), it utilized computer neural network models in support of the hypothesis that delusions are meaningless products of electrical storms in the brain. Social attitudes toward schizophrenics have encompassed the archaic narcissistic spectrum from subhuman to superhuman. Sass<\#146>s book describing schizophrenic thinking as philosophizing gone awry is in the latter tradition, which may be traced back to the ages-old idea of the schizophrenic as oracle or seer, and more recent beliefs about their unusual creativityBook Reviews of schizophrenics, their his special sensitivity to the ills of society, and their unusual attunement to primary process. Sass joins a long line of scholars following Freud who have sought to extract from Daniel Paul Schreber<\#146>s memoirs some clues about the nature of schizophrenia. Sass<\#146>s contribution involves his creative juxtaposition of Schreber<\#146>s memoirs with philosophical writings on the subject of epistemology, particularly those of Wittgenstein on solipsism. Sass<\#146>s central thesis is that schizophrenic thought is not disturbed or disordered so much as it is detached from its normal embeddedness in or relatedness to the body, the emotions, and other people. In concert with most observers of schizophrenia, who have noted dissociation of psychic functions, he states that <\#147>madness . . . is the endpoint of the trajectory consciousness follows when it separates from the body and the passions, and from the social and practical world, and turns in upon itself; it is what might be called the mind<\#146>s perverse self-apotheosis<\#148> (p. 12). He skillfully highlights Schreber<\#146>s solipsism as reflected in his idiosyncratic use of the subject-object referents of ordinary communicative grammar, and in peculiarities of his attention and concentration. The principal paradox of delusion about which Sass writes is the oscillation of Schreber<\#146>s totalistic experiences as solipsistic subject (the rays) and as solipsistic object (the nerves). Sass diagrams how this paradox determines the alternation of centers of discourse with regard to subject and object, but also with regard to gender (his bisexuality), to activity and passivity, and to positions of omniscience and ignorance. Sass traces the origin of the idea of solipsistic paradox to Kant and Wittgenstein, and more recently to Foucault (1973), who refers to it as <\#147>the empirico-transcendental doublet of modern thought.<\#148> This is the contradiction between a subjectivity held to be totalistic and transcendent, and a subjectivity one deemed to be an object of (the subject<\#146>s) study. Sass<\#146>s venture into the modern and postmodern philosophy of solipsism is probably the most interesting part of the book, and includes an elaboration of Wittgenstein<\#146>s own speculations that schizoid tendencies may be an occupational hazard of philosophers. Sass<\#146>s knowledge of the psychoanalytic literature about schizophrenia is limited, however. He believes that his concept of mental solipsism, a personal epistemology detached from feelings, body, and relationships, is quite different from traditional psychoanalytic views, including Freud<\#146>s. It is his understanding that the major psychoanalytic view of schizophrenia, based on the concept of libidinal fixation, hypothesizes a regression from the point of fixation to primary process thinking, with consequent loss of reality testing. Actually, Freud<\#146>s idea of secondary narcissism (1914)<\#151>withdrawal of libidinal cathexes from object representations and their reinvestment in the ego and in words<\#151>does not seem to me all that different from Sass<\#146>s proposal. I refer the reader who is interested in a more elaborate psychoanalytic exploration of schizophrenia to my book on the subject (Robbins 1993), for I would like to turn to some questions which have more immediate bearing on the significance of this book, particularly epistemological problems in Sass<\#146>s argument and questions about the adequacy of his data source. After offering his opinion that most studies of schizophrenia are flawed because they have strayed from a data base of rigorous descriptive psychiatry, Sass proceeds to make sweeping generalizations based on little or no apparent data. For example, he rejects the commonly held belief that delusions have the force of reality, claiming that they <\#147>typically do not lead to action, at least not to the kind of action that would seem reasonable given what the patient seems to be claiming<\#148> (p. 4). It is difficult for me to imagine that anyone who has worked with schizophrenics could have failed to observe how common it is for those who are not withdrawn and apathetic to act on their delusional thinking. But later in the book (pp. 47<\#150>50), without realizing it, Sass gives examples that contradict his belief. Issues such as this raise large questions about the adequacy of his data and about the way in which his own writing seems to replicate or enact the very phenomenon of super-thinking detached from actual people, feelings, and experiences that he believes characterizes both schizophrenia and some philosophizing. More specifically, Sass<\#146>s almost exclusive data source is a document, not a person, and it is not an ordinary document, at that. Sass assumes that Schreber<\#146>s superior command of the vocabulary and syntax of language reflects an exquisite capacity to express his state of self-awareness and relate it to others; that is, that his written word stands in the same relation to the writer and to the audience as it would were Schreber <\#147>normal.<\#148> At the same time, Sass<\#146>s basic point is that Schreber<\#146>s thinking is not integrated with other aspects of self (body and emotion) or with others, and that his use of language is solipsistic rather than communicative. If Sass is correct about Schreber<\#146>s solipsism, then Schreber<\#146>s writing lacks both a self-referential foundation and an intent to communicate with others. While such a document may lend itself to a kind of textual-philosophical analysis, it can hardly suffice as an integrated source of data about schizophrenic thinking. It leads to a set of abstract speculations which, however interesting, parallel the very kinds of doubt and rootless mental vacillation that Schreber expresses and Wittgenstein explores. Schizophrenic meanings are arcane at best, and even when a flesh-and-blood patient collaborates in serious relationship with a therapist, it is often difficult to translate them. Only once in the book does Sass appear to recognize this problem, in reference to a patient<\#146>s account of his psychosis as data which presumably have undergone this translation process. Although Sass does not write from a psychoanalytic position, these problems, beginning with his data source (Schreber<\#146>s memoirs) and his way of thinking about it, are a legacy from Freud that I would describe as the paradoxical position of psychoanalysis with reference to schizophrenia. Freud believed that schizophrenics are not amenable to psychoanalysis and that schizophrenia is not comprehensible with his theory. His practice was for the most part restricted to office analysis with relatively healthy persons, and he did not work in mental hospitals. Nonetheless, he speculated about schizophrenia using Schreber<\#146>s memoirs as if they were comparable to the data of self-analysis and his classic cases in the study of neurosis. As a result, generations of psychoanalysts who do not work analytically with schizophrenic persons have nonetheless felt free to pontificate about this condition. Had psychoanalysis approached neurosis in this manner, it would forfeit all credibility. I began by noting that Sass<\#146>s book appears to reflect one of the two seemingly contradictory directions psychoanalytic theorizing about the schizophrenic mind is currently taking (i.e. that it is meaningful). The reader will certainly find in its pages much food for interesting philosophical speculation. But the analyst accustomed to deriving meaning from the trad  59587213127276/4&4Q C: ;;! ;#3;<\#176>;Z<\#218>d Edition 14:67<\#150>102. Hoffman, R., & Dobscha, S. (1989). Cortical pruning and development of schizophrenia. Schizophrenia Bulletin 15:477<\#150>490. McGlashan, T. (1994). Schizophrenia: Psychodynamic to neurodynamic theories. Paper presented at the Eleventh International Symposium for the Psychotherapy of Schizophrenia, Washington, DC, May 12. Robbins, M. (1993). Experiences of Schizophrenia: An Integration of the Personal, Scientific, and Therapeutic. New York: Guilford Press.Michael Robbins42 Fairmont AvenueNation of the Personal, Scientific, and Therapeutic. New York: Guilford Press. Michael Robbins42 Fairmont AvenueNewton, MA 02158617<\#150>332<\#150>0577 bins42 Fairmont AvenueNewton, MA 02158617<\#150>332<\#150>0577 <\#135>!b<\#231>Psychoanalysis and Philosophyrwrxryr<\#146><\#152>r<\#173><\#174><\#255>v,<\#208><\#254>v.<\#208><\#254>w,<\#208><\#254>w.<\#208><\#254>y,<\#255>y.<\#255><\#145><\#145>:<\#254><\#146>s<\#240><\#253><\#146>t:<\#254><\#146><\#146>:<\#254><\#146><\#160>:<\#254><\#160>A<\#182><\#255>l11<\#255>AT<\#255>AV<\#208><\#254>AW<\#136><\#254>AY<\#255>Av<\#208><\#254>Aw<\#208><\#254>Ay<\#208><\#254>A<\#146><\#208><\#254>A<\#160><\#255>F,<\#240><\#253>F.<\#240><\#253>FA<\#136><\#254>F<\#160><\#182><\#255>LT<\#182><\#255>LVh<\#255>LWh<\#255>LYh<\#255>Lyh<\#255>L<\#146><\#255>L<\#160>h<\#255>P,<\#240><\#253>P.<\#240><\#253>PA<\#208><\#254>P<\#160>h<\#255>RV<\#182><\#255>RW<\#182><\#255>RY<\#182><\#255>Ry<\#182><\#255>T,<\#136><\#254>T.<\#136><\#254>T:<\#208><\#254>T;<\#208><\#254>TA<\#255>TO<\#182><\#255>Ta<\#136><\#254>Tc<\#136><\#254>Te<\#136><\#254>TiBook Reviewseors<\#255><\#255><\#255><\#255>633 <\#254>3<\#156>|tsonmlkjihgfedcba`_^]\[ZYXQPONMLJIHPsychoanalysis and Philosophyncy at the White Institute and to this day remains its dominant theoretical orientation. My point is to emphasize the interesting parallels between Rado<\#146>s adaptational approach at Columbia and the White Instit<\#190><\#255><\#255><\#255><\#168><\#9>3D3Book Reviewsetrained psychoanalyst, is cited for the first time in JAPA since a single citation in 1965 in an article by Rudolf Ekstein. By contrast, there are no few<\#201><\#255><\#255><\#255><\#212><\#9>3 3 rnal is evident F3<\#128><\#255><\#255><\#255><\#255><\#255><\#255><\#255><\#255>BF3<\#128>Psychoanalysis and Philosophyften influencing the decision to pursue a separatist or an integrationist strategy in the face of theoretical difference. There is an interesting postscript to this piece of history. In 1948, shortly after the<\#184><\#255><\#255><\#255><\#172> 3<\#232><\#9>3Book Reviewseis the strikingly different courses taken by of the Columbia Center for Psychoanalytic Training and Research and the William Alanson White Institute. 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