This is a collection of the works of the Independent Group of psychoanalysts in Britain includes contributions to the theory of object relations, counter-transference, early environment, regression and female sexuality.

Arguably the most informative and readable account of the development of British independent psychoanalysis, Eric Rayner’s The Independent Mind in British Psychoanalysis offers a coherent account of the core concepts that influence the clinical practice. Covering the main themes and theorists with rigour and clarity, it has rightly found a central place on the reading lists of psychoanalytic and psychotherapy trainings, both in the UK and worldwide. Republished with a new foreword from Maurice Whelan, the book begins with a philosophical and historical background, describing the establishment of the ‘Middle Group’ (later called the Independents) following the controversial discussions between the supporters of Melanie Klein and Anna Freud. The succeeding chapters detail the contributions by Independent psychoanalysts including Fairbairn, Balint, Rickman, Winnicott, Bowlby, and Khan, to themes such as emotions, object relations, sexuality, aggression, perversion, regression, symbolisation, creativity, art, and dreams. Rayner relays the ethos of the Independent psychoanalytic ‘mind’ as tolerant, creative and respectful, with an understanding of the developmental roots of pathology in early relationships and with balanced thinking about the impact of the real environment as well as the internal world on a person’s character. Providing a thorough exploration of the development of thinking within the tradition of the British Independent school of psychoanalysis, this book will be of great interest to psychoanalysts, psychotherapists, counsellors, social workers, students, and even non-clinicians interested in the history of psychoanalysis.

British Psychoanalysis: New Perspectives in the Independent Tradition is a new and extended edition of The British School of Psychoanalysis: The Independent Tradition, which explored the successes and failures of the early environment; transference and counter-transference in the psychoanalytic encounter; regression in the situation of treatment; and female sexuality. Published in the mid-1980s, it had an important influence on the development of psychoanalysis both in Great Britain and abroad, was translated into several languages and became a central textbook in academic and professional courses. This new, updated book includes not only many of the original papers, but also new chapters written for this volume by Hannah Browne, Josh Cohen, Steven Groarke, Gregorio Kohon, Rosine Perelberg and Megan Virtue. Addressing and reflecting on the four main themes of the first collection, the new papers discuss such subjects as: · a new focus on earliest infancy · new directions in Independent clinical thinking · the question of therapeutic regression . the centrality of sexual difference in Freud. They also highlight the connections between and the mutual influence of British and French psychoanalysis, now a critical subject in contemporary psychoanalytic debates. British Psychoanalysis: New Perspectives in the Independent Tradition will be important not only to psychoanalysts and psychoanalytic psychotherapists and the full spectrum of professionals involved in mental health. It will be of great value in psychotherapy and counselling training and an important resource for teaching and academic activities.

The constant and polymorphous development of the field of psychoanalysis since its inception has led to the evolution of a wide variety of psychoanalytic ‘schools’. In seeking to find common ground between them, Alberto Stefana examines the history of countertransference, a concept which has developed from its origins as an apparent obstacle, to become an essential tool for analysis, and which has undergone profound changes in definition and in clinical use. In History of Countertransference, Stefana follows the development of this concept over time, exploring a very precise trend which begins with the original notion put forward by Sigmund Freud and leads to the ideas of Melanie Klein and the British object relations school. The book explores the studies of specific psychoanalytic theorists and endeavours to bring to light how the input from each one may have been influenced by previous theories, by the personal history of the analyst, and by their historical-cultural context. By shedding light on how different psychoanalytic groups work with countertransference, Stefana helps the reader to understand the divergences that exist between them. This unique study of a key psychoanalytical concept will be essential reading for psychoanalysts in practice and in training, and academics and students of psychoanalytic studies and the history of psychology.

'Any Psychoanalyst must find his own way and come upon well-known and well-established theories through experiences of his own realisations.' So says W. R. Bion in his Commentary in Second Thoughts. In First Thoughts, Jayne Hankinson does just this. She presents a personal account of her own 'realisations' and discoveries during an attempt to give thought to 'beginnings'. She explores the meaning and relevance of creation myths, leading to a deep realisation of how they unconsciously represent and shape much of our lives, even today. This exploration meanders through the Garden of Eden, leaving with a realisation that there is an 'Adam' and 'Eve' aspect in dynamic tension within each of our minds. This serpentine journey becomes a 'hermeneutic loop' in which dissatisfaction with parts of psychoanalytic theory leads to an engagement in the phenomena of beginnings and a consequent reappraisal and reinterpretation, via a closer look at Sigmund Freud, Melanie Klein, Donald Winnicott, and Wilfred Bion to formulate an understanding of what their 'first thoughts' may be. The book ends with the author's own creation myth reshaped and a deeper awareness of how important 'beginnings' are.

In The Shadow of the Object, Christopher Bollas integrates aspects of Freud’s theory of unconscious thinking with elements from the British Object Relations School. In doing so, he offers radical new visions of the scope of psychoanalysis and expands our understanding of the creativity of the unconscious mind and the aesthetics of human character. During our formative years, we are continually "impressed" by the object world. Most of this experience will never be consciously thought, and but it resides within us as assumed knowledge. Bollas has termed this "the unthought known", a phrase that has ramified through many realms of human exploration, including the worlds of letters, psychology and the arts. Aspects of the unthought known --the primary repressed unconscious --will emerge during a psychoanalysis, as a mood, the aesthetic of a dream, or in our relation to the self as other. Within the unique analytic relationship, it becomes possible, at least in part, to think the unthought -- an experience that has enormous transformative potential. Published here with a new preface by Christopher Bollas, The Shadow of the Object remains a classic of the psychoanalytic literature, written by a truly original thinker.

Historians and biographers of psychoanalysis, psychotherapy, psychology, medicine and culture, even Wikipedia, believe Ernest Jones discovered Freud in 1904 and had become the first English-speaking practitioner of psychoanalysis by 1906. Psychoanalysis in Britain, 1893–1913 offers radically different versions to that monolithic Account propagated by Jones over 70 years ago. Detailed readings of the contemporaneous literature expose the absurdities of Jones’s claim, arguing that he could not have been using psychoanalysis until after he exiled himself to Canada in September 1908. Removing Jones reveals vibrant British cultures of ‘Mind Healing’ which serve as backdrops for widespread interest in Freud. First; the London Psychotherapeutic Society whose volunteer staff of mesmerists, magnetists, hypnotists and spiritualists offered free psycho-therapeutic treatments. Then the wondrous Walford Bodie, who wrought his free ‘miraculous cures,’ on and off the music-hall stage, to adoring and hostile audiences alike. Then the competing religious and spiritual groups actively promoting their own faith healings, often in reaction to fears of Christian Science but often cow-towing to orthodox medical and clerical orthodoxies. From this strange milieu emerged medically qualified practitioners, like Edwin Ash, Betts Taplin, and Douglas Bryan, who embraced hypnotism and psychotherapy. From 1904 British Medical Journals began discussing Freud’s work and by 1908 psychiatrists, working in lunatic asylums, were already testing and applying his theories in the treatment of patients. The medically qualified psychotherapists, who formed the Medical Society for the Study of Suggestive Therapeutics, soon joined with medical members from the Society for Psychical Research in discussing, proselytizing, and practising psychoanalysis. Thus when Jones returned to London, in late summer 1913, there were thriving psychotherapeutic cultures with talk of Freud and psychoanalysis occupying medical journals and conferences. Psychoanalysis in Britain, 1893–1913, with its meticulous research, wide sweep of vision and detailed understanding of the subtle inter-connections between the orthodox and the unorthodox, the lay and the medical, the social and the biographical, as well as the byzantine complexities of British medical politics, will radically alter your understanding of how those early twentieth century ‘Mind Healing’ debates helped shape the ways in which the ‘talking cure’ first started infiltrating our lives.