01841    a2200277   4500001001100000005001700011008003900028020001800067037003600085040000700121041000800128072001600136072001600152072001400168072001400182072002100196072002100217072002000238100002100258245011300279250000600392260003200398300001000430520110800440999001501548178220296X20250317100400.0250312042015GB                   eng    a9781782202967  bTaylor & FranciscGBP 32.99fBB  a01  aeng7 aMKMT2thema7 aJMAF2thema7 aMMJT2bic7 aJMAF2bic7 aPSY0000002bisac7 aPSY0360002bisac7 a150.19522bisac1 aFrank F. Scherer10aFreudian OrientbEarly Psychoanalysis, Anti-Semitic Challenge, and the Vicissitudes of Orientalist Discourse  a1  aOxfordbRoutledgec20151021  a208 p  bThis study consists of a twofold, interrelated enquiry: the Orientalism of psychoanalysis and the psychoanalysis of Orientalism - bringing into conversation Sigmund Freud and Edward Said and, thereby, the founding texts of psychoanalysis and postcolonial studies. The immediate object of this exploration is the " Freudian Orient " and we thus begin by tracing the strong Orientalist presence in Freud's writings with examples from his early as well as later correspondence, his diaries, and his psychological works. Following these examples of "manifest" Orientalism, we will pursue more "latent" meanings by engaging two of Freud's favorite metaphors: archaeology and travel. Whereas the former soon uncovers a veritable porta Orientis, conducting to an external Orient, the latter reveals an internalised Orient traversed by Jewishness, anti-Semitism and the Bible. Unveiling the figure of Moses shows how Freud's strategy to resist anti-Semitic Orientalism by way of universalist reversal is only partially successful as he cannot extricate himself from the historical assumptions of that discourse.  c1136d1136