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According to John Saville, Jones’s “success as a poet of Chartism was quickly established; thousands of people heard the poems sung or recited at meetings all over the country, and during his lifetime and after, many testified to their power and influence” (Saville, Jones 20). While the woman is only trying to relocate her husband so they might start a new life together in the capital, the owner of the mansion dismisses her as part of an underclass of beggars whose distinct personal histories are of no consequence. [...]even the Bastiles closed their accursed gates against him [the husband - RP] – they were overgorged – the door-step, and the park, and the arch of the bridge were forbidden ground; the houseless outcast was not even allowed to lie on the cold bed that God had smoothed – the hard wet ground – the inhospitable stones – for the ‘move on’ of the policemen broke the rest of the exhausted beggar. (188) [ 10 ] The mention of a ‘political economist’ in the same context as the New Poor Law Bill of 1834 is most likely a reference to Thomas Malthus, the population theorist who initiated the debate about the ‘feckless’ poor who should be punished for their inability to fend for themselves.

A number of textbooks in the field of psychoanalysis go so far as to suggest that Freud would have been astonished by the implications of the French psychoanalytic movement in the “1968 moment”. The position today dominant in the psychoanalytic mainstream is that in the aftermath of those years when the movement had drifted astray, psychiatry and psychoanalysis eventually attained their “age of reason”. In parallel, this doxa foregrounds what is a rather singular historiography concerning the relations between analysts and the military institution in the interwar years. Didn’t Freud, after all, discover the death-bearing repetition complex through the problem of war trauma ? And if this is the case, then what is termed the « Freudian indifferentiation » could be coupled with what is qualified as the « Freudian pessimism », object of an interminable and predictable commentary in contemporary psychoanalysis. The consequences are the relegation and marginalization of a number of other crucial facts, which together sketch the contours of an entirely different history. The issue of such a popular history of psychoanalysis, and of the factors leading to its being forgotten by the doxa of the 1980s, is addressed in the present article.

Durante los años 1853 y 1854 surgió una ola de huelgas en varios distritos industriales de Inglaterra, especialmente en los sectores textiles de Lancashire y Manchester. Este ciclo de luchas, que pugnaba principalmente por un aumento de los salarios, fue visto por Ernest Jones y el movimiento Cartista como una oportunidad para organizar una asociación obrera a escala nacional. Karl Marx, que compartía la visión de los cartistas, analizó el movimiento desde el New York Tribune, brindando apoyo a la iniciativa a la que dio lugar: el Parlamento Obrero.   A continuación, se ofrece la traducción de cuatro textos periodísticos que Marx publicó en apoyo a la institución obrera –la mayoría inéditos en español–, seguidos de «Las luchas por la organización obrera en la época victoriana (1853-1854)», un estudio crítico sobre el ciclo de huelgas y las expectativas de organización obrera durante aquellos años, donde se defiende que este fallido intento de organización constituye un precedente de la sección británica de la Asociación Internacional de Trabajadores. La traducción y edición de los textos de Marx, y el estudio crítico que los acompaña, han sido realizados por Mario Espinoza Pino (Universidad de Granada).

This paper focuses on the offer by the art writer Adrian Stokes to commission and pay for a portrait of the psychoanalyst Melanie Klein by the artist William Coldstream. It details some of the precursors of this offer in Stokes's preceding involvement first with Klein and then with Coldstream; her response to this offer; and its outcome and aftermath in Stokes's subsequent writing about Klein and Coldstream.

\"Undoubtedly, ‘Contributions to the Masculinity Complex in Women,’ is an underrated paper. This may be due to its not being published in English until 1924, well after Freud introduced the term ‘masculinity complex’ into his own writings. However, Van Ophuijsen’s paper was originally presented to the Dutch Psycho-Analytical Society much earlier, on 23rd June 1917. It was published in German the same year and in Dutch the following year. The term ‘masculinity complex’ is in fact van Ophugsen’s invention and Freud acknowledges his debt in his 1919 paper, ‘A Child is Being Beaten’. It is also in the present paper that various manifestations and possible consequences of penis envy are first clearly expressed, just as the libidinal investment in the ‘virile’ erogenous zone is linked to the attachment to the mother. This last point is particularly important, and Freud will later appeal to it in explaining the phallicism of the little girl. The material van Ophuijsen draws on derives from five case studies of obsessional women. One of the cases, who is here simply referred to as H., is subsequently discussed by Jeanne Lampl de Groot in her 1928 paper, ‘Evolution of the Oedipus Complex in Women’, a discussion Freud alludes to in his ‘Female Sexuality’ of 1931. The analysand was referred to Lampl de Groot because of difficulties encountered in the transference to a male analyst. It is also worth noting that van Ophuijsen takes her to be an obsessional, while Lampl de Groot diagnoses hysteria. Van Ophuijsen’s starting point concerns one aspect of the theory of penis envy; namely, that it derives from the sense a woman has of having been injured in infancy through no fault of her own and hence she will blame her mother for having brought her into this world as a woman instead of a man. This matches some character types encountered in analysis, van Ophuijsen conjectures. He also points out that this turning against the mother is, as with the castration complex, founded on a belief in the possibility of possessing the penis. The difference between the castration and masculinity complexes is that the sense of guilt attached to the former is absent from the masculinity complex, in which, on the other hand, what predominate are the sense of having been wronged and accompanying bitterness and reproaches. Moreover, the term is intended to connote the presence of a form of rivalry with men rather than the presence of any overt masculine characteristics. Finally, one should note the connection between the masculinity complex and the urethral erotism which van Ophuijsen explains in terms of a regression to the auto-erotic stage later tackled by other analysts such as Karen Homey.\" Russell Grigg lectures in philosophy and is the co-ordinator of psychoanalytic studies at Deakin University, Australia. Dr Grigg has a PhD in psychoanalysis and has published extensively on psychoanalysis. He is also known for his translations of the seminars of Jacques Lacan. He is currently a psychoanalyst in private practice. Dominique Hecq is a research fellow in psychoanalytic studies at Deakin University, Australia. Dr Hecq has a PhD in literature and a background in French and German, with qualifications in translating. She has published in the field of literary studies and has had her own stories and poetry published. Craig Smith is a PhD candidate in psychoanalytic studies at Deakin University, Australia. He has degrees in political science from the University of Melbourne and Victoria University of Wellington. Preface -- Introduction -- Contributions to the Masculinity Complex in Women -- The Castration Complex -- Manifestations of the Female Castration Complex -- Origins and Growth of Object Love -- The Psychology of Women in Relation to the Functions of Reproduction -- The Flight from Womanhood: The Masculinity-Complex in Women, as Viewed by Men and Women -- A Contribution to the Problem of Libidinal Development of the Genital Phase in Girls -- The Genesis of the Feminine Super-Ego -- The Early Development of Female Sexuality -- Early Stages of the Oedipus Conflict -- The Evolution of the Oedipus Complex in Women -- Womanliness as a Masquerade -- The Significance of Masochism in the Mental Life of Women -- The Pregenital Antecedents of the Oedipus Complex -- On Female Homosexuality -- The Dread of Woman: Observations on a Specific Difference in the Dread Felt by Men and Women Respectively for the Opposite Sex -- The Denial of the Vagina: a Contribution to the Problem of the Genital Anxieties Specific to Women -- Passivity, Masochism and Femininity -- Early Female Sexuality

This article reads between Patricia Williams’ The Alchemy of Race and Rights and Ernest Jones’s ‘repressed’ concept of aphanisis, which was first introduced in the 1920s, and is frequently referred to but rarely elaborated in the psychoanalytic literature. Starting from Williams’ use of psychoanalysis as a means to think the relation between law, hatred, and culture, the article goes back to Jones’s writings from the 1920s-1940s to track the emergence and vicissitudes of aphanisis as a concept. The concept has the potential to make a unique contribution to the development of psychosocial studies and a psychoanalysis of class.

Descriptions of \"pouring . . . over\" and \"forming the tone\" are unequivocal in their indication of influence and agency, ref lecting the Chartist perception of the active role of poetry within the movement formed prior to Jones's involvement around a favored group of poets including Allen Davenport,2 Benjamin Stott,3 and Thomas Cooper.4 But in addition to its political function, Jones's popular poetry throughout his Chartist involvement served to negotiate the complex issues arising from the forging and maintenance of a relationship between a young man whom Feargus O'Connor described as \"a sprig of the aristocracy,\" and the largely working-class membership of a mass political movement. Where the iambic \"Our Summons\" has a bouncing, song-like rhythm, \"Our Destiny\" begins with heavy trochees and drawn-out anapests, and this, along with the liberal use of exclamation marks, gives the poem's opening an urgent, insistent feel.\\n With the collections The Battle-Day and Other Poems (1855) and Corayda: A Tale of Faith and Chivalry, and Other Poems (1860), Jones's post-prison poetic output broadened to include medieval epics, social satires, and the re-publication of pre-Chartist material which privileged Romantic solitude.

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