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PARTISAN REVIEW
this comparison of statistics and figures and other things like that.
(APPLAUSE)
Jacob Arlow:
Well, I'll respond
to
some of the discussants and perhaps
take the simplest ones to respond to first. For Dr. Beals, community
psychiatry is in the interest of the community; there is no difference
of opinion between us. The population segment treated at the
community storefronts is not the population that would go to
psychoanalysts, and I'm not down-playing the very useful social
function which is filled by this work. I just mention that one of the
elements which had to do with steering residents away perhaps from
the study of psychoanalysis was this great shift of federal funding
which was appealing
to
the young struggling resident for immediate
security and for the ability to gratify certain social valuable and
desirable goals.
One trend runs through all of this and that is about the
revolutionary impact that psychoanalysis had in the past and
whether it will have a similar experience in the future. Here I would
agree with Dr. Cooper; you can't have permanent revolution, as the
Gang of Four found out for themselves in China.
Dr. Lowenfeld serves as a point of departure for some of the
issues, I think. I avoided any expertise in history or history of
culture. It is not my field. There are important changes in the
position of the family, the position of religion, and the attitude
towards authority.
How do these changes come about? I think as psychoanalysts we
can only make limited observations. The data or the insights we get
from working with individuals do not give us any greater expertise
than most other social scientists, and certainly less than those with
better skills than ours and training along those lines. For example,
why did the drug culture come about? Or if, indeed, there has been a
change in the father-son relationship and the general patterning,
how did that come about? I was interested in that subject a while
back when I spoke about the role of mythology in organizing the
integration of conscience and the superego in a particular culture,
and I contrasted the guiding myths, lel's say, in Greek society, where
the superego and the conscience imperative or fear of authority was
exemplified in the question of hubris, which was the great offense,
and Prometheus was the Greek myth which demonstrated that. In
the case of the Judaic culture, the story of Moses, a very similar kind
of myth with a different kind of outcome; it was the identification of
the love for the father which became the center of the structure of the
