By Petteri Pietikainen
This is often the 1st book-length research of Modernist utopias of the brain. Pietikainen examines the psychodynamic writings of Otto Gross, C G Jung, Wilhelm Reich and Erich Fromm. when they broke from Freud and orthodox psychoanalysis, Pietikainen argues, utopianism grew to become more and more vital to the basic pursuits of all 4 thinkers. He exhibits how Gross' "Matriarchal Communism", Jung's "Archetypal Cosmos", Reich's "Orgonomic Functionalism" and Fromm's "Socialist Humanism" have been makes an attempt to reshape social buildings and human relatives by means of conquering the subconscious. Pietikainen locations the 'utopian impulse' with the ancient context of the big, violent socio-political narratives of the early 20th century. This cutting edge interdisciplinary ebook contributes to ongoing scholarly discussions concerning the historicity as opposed to the universality of human nature.
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Extra info for Alchemists of Human Nature - Psychological Utopianism in Gross, Jung, Reich and Fromm
Example text
26 The message in these articles was clear: both Freud and Trotsky were anti-Marxist and anti-materialist, and all Marxist science should be cleansed of the filth of Trotskyism. Trotsky himself was first banished to Alma Ata – 3,000 kilometres from Moscow - in early 1928, and, then, a year later, deported from the country. He settled in Mexico, where he was murdered by a Spanish Communist in 1940. 27 In the Soviet Union, Trotsky ‘was dropped into what George Orwell called the “memory hole”’,28 and remained there until the era of Gorbachev.
Jung devoted much of his time to the study of religions from the psychodynamic perspective, while Fromm incorporated Messianic ideas into his Socialist Humanism. Gross is the only author in this book who was not particularly interested in religion. It is no coincidence that religion played a role in psychodynamic utopianism: as scholars of utopian thought have suggested, religion and utopianism are interconnected. 45 In the case of psychodynamic utopianism, non-confessional religiosity could very well form part of the good life to Jung and Fromm, and even Gross and Reich did not consider it to be a problem that could be solved by extinguishing religious feelings and practices.
She had been expelled from the Communist Party as a ‘useless element’ and was about to leave for her home town. What was Zalkind’s diagnostic evaluation of the young woman? , and one other, reacted to that as incurable disaster. The other [comrades], in general rather sexually normal, possessors of healthy femininity … related to that in a revolutionary way … [and] did not live through any ideological crises after it. 39 As psychologist Jaan Valsiner points out, Zalkind contends that the class-conscious revolutionary attitude of women comrades was expected to block their individual psychological reactions to rape in the social context of bringing about the revolution.