In Anatomy of a Psychotic Experience (Ipbooks, 2022), psychoanalyst Richard Reichbart recounts a psychotic experience when he was in his thirties juxtaposing an account written a few years after the experience with reflections made decades later. This unique work captures both the subjective experience of a particular kind of psychosis, and the analytic interpretation of that experience.

"He graphically portrays both the feel and the logic of a psychotic episode foreshadowed by his separation from college and from law school and ultimately precipitated by the loss of his beloved grandfather. His search for his identity led him to the Navajo reservation which was 'ideal for the nurturance of my psychosis.' He gives testimony to the help he received from two outstanding psychoanalysts who worked with him to unpack and weave together the effects of childhood events and fantasies on his adult personality. A book for those at all levels of psychoanalysis, one that demonstrates the possibility of psychoanalyzing psychosis."

- JANICE LIEBERMAN, PHD

Akilesh Ayyar is a spiritual teacher and writer in New York. He can be reached at [email protected].

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Today I began my discussion with Dr. Adrian Perkel about his new book Unlocking The Nature of Human Aggression: A Psychoanalytic and Neuroscientific Approach (Routledge, 2024) 

“Aggression is to the mind what the immune system is to the body. It doesn’t seek the fight.” With this perfect mind-body analogy Dr. Perkel proposes a clear way to think theoretically and work clinically with aggression. Throughout the book he links Freud’s formulations of the psyche with contemporary physics and biochemistry. Perkel’s assertion that “Where the aggressive drive goes, so therein lies the solution to many of the psychological problems that present to us in life” is broadly summarized in three essential points:

1. The aggressive drive in the human psyche has the aim of reducing stimuli and excitations brought on by internal and external impingements - it is not looking for a fight.

2. What constitutes a threat or impingement is not necessarily objective - in fact it is always filtered through subjective experience and the UCS associations that are revisited repeatedly giving rise to a lens through which experience is filtered.

3. This experience is driven by memory traces of experience that embed themselves in the UCS and are revisited and hence enacted in a repetitive manner.

“My argument is that what wraps all those three points together is that you have life drive needs yes but they're often unfulfilled they're often frustrated and then we need a second mechanism which is what Freud called the death drive.” Acknowledging that the death drive is contentious in psychoanalysis “in neuroscience it's not contested.”

I knew going into this interview that we would only discuss a few concepts and elaborations from his book. For more of Dr. Perkel’s writing and webinar on this book please go here and here. 

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Dr. Karyne Messina, host of this series, and Dr. Felecia Powell-Williams, the co-host, talked about what happens when people can’t listen. They discussed events that occurred at the Annual Conference of the American Psychoanalytic Association (APsA) that took place in San Francisco earlier this month and the half time show at Super Bowl 59.

Dr. Powell-Williams, who attend the conference, said she left the APsA meeting holding a multitude of emotions. “On one level it was a satisfying reunification of parts of the organization that were split off due to fear or intolerance of exploring difference.” She added that as a guest on the Holmes Commission’s panel when Sam Cooke's song was played, “It's Been a Long Time Coming,” it resonated with her life experiences. She said she thought the attendees were very moved as well as they listened to the song together. Both hosts talked about the meaning of the words and how important it is to listen and take in the essence of the message.

Dr. Messina introduced Kendrick Lamar’s half time show at Superbowl 59. After briefly reviewing the theme of the performance she highlighted once again the importance of “listening,” whether or not one knows the words, adding that Lamar blended artistry, social commentary, and star power to the show. She made a point of saying one doesn’t necessarily have to understand the words to a song or even like them to gather meaning. She said we all have the right to dislike any type of entertainment but when we don’t understand because we refuse to listen, we could be missing something very important. She also said she liked the fact that the performance included women such as SZA who joined Lamar on stage to perform “Luther” and “All the Stars” as well as Serena Williams who made an appearance as one of Lamar’s dancers. Dr. Powell-Williams talked about Jay-Z’s partnership with the NFL, a collaboration that has given him significant influence over the selection of half time show performers.

The host and co-host also talked about psychoanalytic mechanisms of defense that may have been part of the controversy about the performance. They both focused on denial, an unconscious defense that comes into play when something is too painful or difficult to process. They suggested that may have occurred with people who dismissed the show entirely.

Intellectualization as a defense was discussed by Dr. Powell-Williams. This occurs when responses of viewers focus on certain aspects of a performance, such as the choreography or musical arrangements, rather than engaging with its emotional or political content. By analyzing the show from a detached, analytical perspective, these individuals could have been avoiding the more challenging aspects of Lamar’s message.

Both hosts talked about projection as a defense which occurs when people attribute their own unacceptable thoughts, feelings, or impulses to someone else. This allows them to avoid dealing with these aspects of themselves by seeing them in others instead. Projection may have played a significant role with some viewers based on their reactions to the show. Those who felt threatened by the social commentary might have projected their own biases or interpretations onto the performance, assuming Lamar’s intentions aligned with their own views rather than engaging with the actual performance.

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Not so long ago, comedy and laughter were a shared experience of relief, as Freud famously argued. At their best, ribbing, roasting, piss-taking and insulting were the foundation of a kind of universal culture from which friendship, camaraderie and solidarity could emerge.

Now, comedy is characterized by edgy humour and misplaced jokes that provoke personal and social anxiety, causing divisive cultural warfare in the media and among people. Our comedy is fraught with tension like never before, and so too is our social life. We often hear the claim that no one can take a joke anymore. But what if we really can’t take jokes anymore?

Post-Comedy (Polity, 2025) argues that the spirit of comedy is the first step in the building of society, but that it has been lost in the era of divisive identity politics. Comedy flares up debates about censorship and cancellation, keeping us divided from one other. This goes against the true universalist spirit of comedy, which is becoming a thing of the past and must be recovered.

Alfie Bown is a Senior Lecturer in Digital Media at Kings College London. His research focuses on psychoanalysis, digital media and popular culture.

He has also worked as a journalist, writing for The Guardian, Paris Review, New Statesman, Tribune, and others. His books include The Playstation Dreamworld, Post-Memes, and Dream Lovers: The Gamification of Relationships.

He is the founder of Everyday Analysis which publishes pamphlets and essay collections with contemporary social and political issues.

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Passion, Shame, and the Freedom to Become: Seizing the Vital Moment in Psychoanalysis (Routledge, 2025), by Peter Shabad, examines how humans can overcome feelings of shame through self‑acceptance and regain their innate passion and freedom to grow.

Shabad examines in detail how self-shaming and passivity are intertwined with the fatalism of self-pity, envy, resentment, and ultimately, regret for not "seizing the vital moments" in life. From birth on, children attempt to contribute to the human endeavor through their innate passion. Parental receptivity enables a child to plant seeds of belonging, inspiring the generative passion necessary for furthering development. Exposed vulnerability due to the lack of receptivity leads to feelings of shame and self-consciousness; as human beings, we interpret our misfortunes and limitations as punishments and reverse our passion into an inhibited passivity. Shabad envisions psychotherapy as a pathway through which individuals learn to inclusively accept all aspects of their inner lives in order to embark on their journey of self-acceptance. He emphasizes the need for therapists to view patients as active agents in this process.

Passion, Shame, and the Freedom to Become is a must read for psychoanalysts, psychotherapists, and anyone interested in developing a deeper understanding of the dynamics of shame and passion in our lives.

Akilesh Ayyar is a spiritual teacher and writer in New York. He can be reached at [email protected].

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Perversions of the Market: Sadism, Masochism, and the Culture of Capitalism (SUNY Press, 2024) argues that capitalism fosters sadism and masochism--not as individual psychological proclivities but as widespread institutionalized patterns of behavior. The book is divided into two parts: one historical and the other theoretical. In the first, Eugene W. Holland shows how, as capital becomes global in scale and drives production and consumption farther and farther apart, it perverts otherwise free markets, transforming sadism and masochism into borderline conditions and various supremacisms. The second part then turns to Deleuze and Guattari's 'schizoanalysis,' explaining how it helpfully embeds Freud's analysis of the family and Lacan's analysis of language within an analysis of the capitalist market and its psycho-dynamics. Drawing on literature and film throughout to illuminate the discontents of modern culture, Holland maintains that the sadistic relations of production and masochistic relations of consumption must be eliminated to prevent capitalism from destroying life as we know it.

Nathan Smith is a PhD candidate in Music Theory at Yale University

[email protected]

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A few moments after birth we begin to use our lungs for the first time. From then on, we must continue breathing for as long as we are alive. And although this mostly happens unconsciously, in a society plagued by anxiety, climate change, environmental racism, and illness, there are more and more instances that “teach us about the privilege that is breathing.” Why do we so easily forget the air that we breathe in common? What does it mean to breathe when the environment that sustains life now threatens it? And how can life continue to flourish under conditions that are increasingly toxic? 

To approach these questions, Jamieson Webster draws on psychoanalytic theory and reflects on her own experiences as an asthmatic teenager, a deep-sea diver, a palliative psychologist during COVID, a psychoanalyst attentive to the somatic, and a new mother. The result is a compassionate and timely exploration of air and breathing as a way to undo the pervasive myth of the individual by considering our dependence on invisible systems, on one another, and the way we have violently neglected this important aspect of life.

Jamieson Webster is a psychoanalyst in private practice in New York City and faculty at The New School for Social Research. She is the author, most recently, of On Breathing (Peninusula Press, UK; Catapult, US), as well as, Conversion Disorder: Listening to the Body in Psychoanalysis (Columbia, 2018) and, with Simon Critchley, Stay, Illusion! The Hamlet Doctrine (Vintage Random House, 2013). She has written regularly for Artforum, The New York Times, The New York Review of Books, as well as, many psychoanalytic publications.

Helena Vissing, PsyD, SEP, PMH-C is a Licensed Psychologist practicing in California and Associate Professor in the Somatic Psychology program at California Institute of Integral Studies. She can be reached at [email protected]. She is the author of Somatic Maternal Healing: Psychodynamic and Somatic Treatment of Trauma in the Perinatal Period (Routledge, 2023).

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In this episode my co-host and I had planned to talk about how the new Trump administration could create unity in America. The episode title had been, “Starting with a Clean Slate: How the Trump administration could create unity in America.” By starting anew, without a political agenda, we intended to explore how a new sense of community and pride in America could evolve. However, after the group in charge eliminated Diversity, Equity and Inclusion (DEI) programs in a day, we felt we needed to talk about the new way a greater divide in America is evolving and how psychoanalytic defense mechanisms can inform us about new dilemmas we are facing as a nation.

Denial, for example, appeared to be a part of what occurred. By refusing to acknowledge the existence or importance of systemic inequalities that DEI programs aimed to address, dismantling them is essentially denying reality. Since discrimination, inequity and racism are at an all-time high in our country, eliminating programs that were designed to improve them seems to overlook what is really occurring in America.

We also believe similar defense mechanisms are at play. The administration’s justification for ending DEI programs as “illegal” and “wasteful” can be seen as a form of rationalization. This defense mechanism involves creating logical-sounding reasons to justify actions that may be driven by underlying anxieties or biases. By framing DEI initiatives as discriminatory or ineffective, the administration rationalized their decision to eliminate them.

By attacking and dismantling DEI programs, it appears as though they have externalized internal conflicts, making them easier to confront and control. The strong push against DEI initiatives could be interpreted as reaction formation, where the administration overcompensated for underlying anxieties about diversity and inclusion by taking an extreme opposite stance.

Through the employment of these defense mechanisms, the Trump administration may be attempting to manage anxieties related to changing demographics, shifting power dynamics, and the challenges of addressing long-standing societal inequities. However, it’s important to note that these actions have significant real-world consequences for federal employees and the broader goals of creating a more inclusive and equitable society.

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Today I spoke to Dr. Carl Waitz about his new book Youth Mental Health Crises and the Broken Social Link: A Freudian-Lacanian Perspective (Routledge, 2024).

“The kids are not ok” blurbs Patricia Gherovici in her endorsement of Dr. Waitz’ necessary new book. We know this. On the weekend we recorded this interview (February 9, 2025) the New York Times published research[1] showing national trendlines from 1990-2024. Rates of depression and suicide; up. Life expectancy and satisfaction; down. Dr. Waitz cites data from 2015-2020 showing suicide as the second leading cause of death for youth ages 10-14. In discussion with colleagues at other hospitals they recognize that these numbers are “striking”. The topic of youth mental health has been on Dr. Waitz’ mind for a long time starting “as far back as when I first started working with adolescents. Even before I and went to graduate school for psychology.” Dr. Waitz’ clinical experience with this material over the years is evident in this thoughtfully researched book. When he and his wife were expecting their “first kid” he realized that “this was starting to be a personal topic in addition to a professional one.” This is a deeply felt book. So was this interview. No matter where we were in our talk I associated to my current cases. Cases of youth in crisis. They cannot be discussed here. So we weaved in and out of the text. Sometimes exploring theory broadly. Sometimes specifically. All our discussion leading to the clinical question, what does psychoanalysis have to offer? We addressed this by discussing two passages near the end of the book.

“Without the fantasy of a sexual rapport any longer, there is no easily available limit on jouissance and this is precisely why the panoply of solutions called the youth mental health crisis (suicide, self-injury, depression, identification with the stigma of diagnosis, and political polarization are substitutionary, if not contrary to the formation of a social link.” (p.180)

“The challenges of psychoanalysis are greater than merely navigating its own exigencies. If it is to have anything to say about the youth mental health crisis, it must find a way of engaging with a non-psychoanalytic society. With this in mind, how can psychoanalysis a practice focused on a singular subject approach a problem of desire - itself a consequence of a loss of initiation rites at a social level while maintaing it's "non desire to cure" (p.175)

As readers of clinical and theoretical literature recognize, analysts tend to shy away from declarative statements preferring to swim in the open waters of the unknown. I was pleased to end the interview by asking Dr. Waitz about his bold declaration, “There is no question more revealing of one's worldview then why one conceived a child one's religion or economics hold no candle to this question.” (p.100)

[1] https://www.nytimes.com/2025/0...

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A Psychoanalytic Reflection on Narcissistic Parenthood and its Ramifications: The Forgotten Echo (Routledge, 2024) proposes a new perspective on narcissism, focusing on its destructive impact within relationships.

Psychoanalyst and psychiatrist Hila Yahalom discusses the patterns and ramifications of traumatizing upbringing by narcissistic parents, exploring the resulting development of a defensive-behavioral pattern and personality structures in the child which constitutes a mirror image of narcissism. Yahalom assesses a wide range of psychoanalytic theories in presenting a broad outlook on narcissism, its roots, and the manner by which pathological narcissism may manifest in interpersonal relationships as ‘narcissistic abuse’. This book considers the narcissist’s perverted occupation of the psychic space of others, with both participants usually blind to the phenomenon – a blindness that is reenacted in therapy, affecting its course. This book contains clinical vignettes from the author’s work as well as examples from the life stories of Heinz Kohut (Mr. Z), Franz Kafka, and Maria Callas.

A Psychoanalytic Reflection on Narcissistic Parenthood and its Ramifications: The Forgotten Echo will be of great interest to psychoanalysts and other clinicians working with narcissism, parenthood, and dysfunctional family relationships.

Akilesh Ayyar is a spiritual teacher and writer in New York. He can be reached at [email protected].

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