Narrating Irish Female Development, 1916-2018 (Edinburgh UP, 2024) studies narratives of Irish female and feminized development, arguing that these postmodern  narratives present Irish female maturation as disordered and often deliberately disorderly. The first full-length study of the Irish female  coming of age story, the book develops a feminist psychoanalytic narratology, derived from the belated oedipalization of Joyce’s bildungsheld, to read these stories. This study argues that all Irish maturation stories are shaped by the uneven and belated maturation story  of the Irish republic itself, which took as its avatar the Irish woman,  whose citizenship in that republic was unrealized, as indeed was her citizenship in an Irish republic of letters. Dougherty takes the writing  of Irish women as seriously as other critics have taken Joyce’s work.

Jane Elizabeth Dougherty is Professor in the School of Literature, Writing and Digital Humanities and affiliate faculty in the School of Africana and Multicultural Studies at Southern Illinois University Carbondale.

Helen Penet is a lecturer in English and Irish Studies at Université de Lille (France).

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Today I interviewed Jan Borowicz about Perverse Memory and the Holocaust: A Psychoanalytic Understanding of Polish Bystanders (Routledge, 2024).

"The assumptions of my book rely on a simple thesis: indifference to violence is impossible and that the primal scene for Polish culture is the experience of Nazism. In Poland we have still a humanitarian crisis by our border. And there is a tiny minority of local and non-local activists who sacrifice themselves and who give help to the people that are dying in the forests, especially during the wintertime. And there are people who live nearby and live day to day-by-day helping the helping the people crossing even and crossing the border and they're harassed and victims of police brutality. And then I had a very strange thought that now I can understand what happened during the during the war and during the Holocaust where exactly this where exactly this happened. And people who deal with Holocaust history and Holocaust memory had the same association, same analogy, that this is somehow and gruesomely very, very similar. And it struck me, the thought that now I understand because as if I was not entirely sure or not entirely certain if I believed it and in the first place. My book is about denial and disavowal. Knowing something and not knowing at the same time."

– Jan Borowicz from the interview

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This episode delves into the intense conflicts surrounding race, history, and education in America, asking why classrooms have become such volatile battlegrounds. Moving beyond surface-level political or ideological debates, two psychoanalysts, Drs. Karyne Messina and Felecia Powell-Williams apply some of the tools of psychoanalysis to uncover the deeper, often unconscious, psychological forces at play. The discussion explores how the enduring legacy of racism in the United States, particularly the unacknowledged weight of historical trauma and guilt related to anti-Blackness, fuels a societal "War on Knowing."

Central to this analysis are the defense mechanisms mobilized, both individually and collectively, to ward off the psychic pain associated with confronting uncomfortable truths. The episode focuses particularly on Denial, examining its manifestation not just as simple lack of knowledge, but as an active refusal to acknowledge the ongoing realities of systemic racism, its historical roots, and its contemporary impact. This denial serves to protect a cherished, often idealized, national or group identity from information that would create profound dissonance and distress.

Furthermore, the discussion explores the powerful role of Splitting and Projective Identification. These complex mechanisms involves unconscious splitting of people into good and bad groups followed by casting off unwanted or unbearable aspects of the self or the group (such as guilt, aggression, or vulnerability related to racism) while attributing them to the external 'other' – be it individuals, groups, or institutions. The target is then subtly induced to feel or behave in line with the projection, allowing the projector to disavow these difficult feelings while simultaneously controlling or attacking the externalized 'badness'. In the context of racism, this can manifest as projecting blame, divisiveness, or even racism itself onto those advocating for racial justice or onto institutions perceived as challenging dominant narratives.

The episode argues that this "War on Knowing," driven by defenses like Denial and Projective Identification, plays out with particular ferocity in educational settings. Prestigious universities like Harvard and Columbia, often seen as centers of knowledge production and increasingly engaging with their own complex histories, including ties to slavery, become potent symbolic targets. Actions directed at these institutions – such as investigations into admissions policies (affirmative action), attacks on diversity initiatives, or challenges to curricula addressing systemic racism (like Critical Race Theory) – can be understood from a psychoanalytic perspective.

Listeners will hear an exploration of the profound psychological costs of this ongoing battle: the invalidation and potential re-traumatization experienced by students of color, the fragile and incomplete understanding fostered in white students shielded by these defenses. Ultimately, the episode suggests that meaningful progress requires moving beyond mere factual debate or political maneuvering. It calls for recognizing these powerful unconscious dynamics and fostering approaches rooted in the psychoanalytic concept of "working through" – creating spaces capable of containing the difficult emotions associated with confronting historical truths, rather than perpetuating cycles of defense, projection, and acting out. This psychoanalytic perspective offers a crucial, if challenging, lens for comprehending the deep-seated resistance to fully knowing and reckoning with racism in America.

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In this episode, Matthew Pieknik and Christopher Russell speak with Gohar Homayounpour about her book Persian Blues, Psychoanalysis and Mourning (Routledge, 2023)

Psychoanalysis is, Homayounpour tells us early in the interview, “a profession for dreamers, for people who don't know what to do with themselves. for freaks. This is not a profession for people in suits at universities who have a clear idea of the status quo. It's the absolute opposite. It's the carnival, you know, it's still unofficial, it's the subversive because that's the discourse of the unconscious. But this is a dangerous business, you know, and it should be for both analytic subjects in the room. I'm in favor of absence. I'm in favor of disturbance. I'm in favor of pollution and darkness. I think these are things that need to be celebrated.”

In Persian Blues, Psychoanalysis and Mourning, Gohar Homayounpour plays a theme and variations on loss, love, and family against the backdrop of Iran’s chaotic recent past. Homayounpour is simultaneously Shahrzad, the fearless storyteller, and Shahrzad’s analyst: subjecting fairy tales to fierce new insights, while weaving an indigo thread through her own devastation on the death of her father and the wonders and horrors of motherhood. A blue thread, or melody, runs though the separations and emigrations of her family and patients driven or broken apart by war, and likewise through the fraught world inhabited by Persian women. This book breaks new psychoanalytic ground, offering a radical rejection of traditional clichés about Iran, and Iranian women, but its unsparing elegance transcends any political agenda, bridging the ocean of a shared and tragic humanity. Persian Blues, Psychoanalysis and Mourning will be of great interest to psychoanalysts and psychoanalytically informed readers, as well as those interested in grief, Iran, and women’s experiences.

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The recent removal of information about Black, Indigenous, and female military personnel from the Arlington National Cemetery’s website exemplifies how cancel culture intersects with broader societal dynamics, particularly in the context of diversity, equity, and inclusion (DEI) initiatives. Under directives from the Department of Defense, pages highlighting notable veterans, such as Colin Powell, Jackie Roberson and members of the Tuskegee Airmen were deleted. These actions align with executive orders targeting DEI efforts in federal agencies, raising concerns about historical erasure and its implications for marginalized groups.

This form of cancel culture—removing or altering narratives—reflects a modern-day example of erasure as a defense mechanism. Psychoanalytic theory offers insights into this phenomenon, particularly through concepts like repression and the “return of the repressed.” Erasure can be seen as a defense against confronting uncomfortable truths about systemic inequities or historical injustices. By eliminating these narratives from public platforms, institutions may unconsciously attempt to suppress collective guilt or discomfort. However, Freud’s theory suggests that repressed material often resurfaces in unintended ways, potentially fueling collective anger or demands for accountability.

Other psychoanalytic defenses also play a role in cancel culture. Projection involves attributing one’s own insecurities or biases onto others, which can manifest in public condemnation of individuals or groups perceived as embodying those traits. Rationalization allows individuals or institutions to justify their actions—such as removing historical content—under the guise of compliance with executive orders or policy changes. Displacement, another mechanism, shifts focus from systemic issues (e.g., structural racism) to surface-level actions like website edits, thereby avoiding deeper engagement with societal problems.

Cancel culture extends beyond institutional actions to broader societal trends. Modern examples include public figures like Andrew Cuomo and Chris Brown navigating cancellations and subsequent comebacks. These cases highlight how cancel culture can sometimes lose its potency over time, especially when individuals retain strong support bases. Social media platforms have also relaxed moderation policies, allowing previously banned accounts to return, which reflects shifting attitudes toward cancel practices.

Ultimately, understanding cancel culture through psychoanalytic mechanisms reveals its complex interplay between societal norms and individual psychology. Erasure as a defense may temporarily shield institutions from scrutiny but risks perpetuating cycles of repression and backlash. Addressing these dynamics requires fostering empathy and critical dialogue to prevent harmful patterns of exclusion and suppression.

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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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