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Max Eitingon is thought not to have left behind original theoretical work, despite the fact that he wrote some 40 articles and a dozen psychoanalytic congress reports. He has been almost forgotten over the years, even though he occupied an important political place in the history of the psychoanalytic movement. In recent times, he has again become a subject of attention. In this article the author takes a look at Eitingon as an activist who was intensely involved in the social and political struggles of his time. He represents the political aspect of psychoanalysis on two counts: first, within the psychoanalytic movement, where he had a particular role in the institutionalizing of psychoanalysis, and, second, in relating it to wider social and political ends.

Psychoanalytic supervision is moving well into its 2nd century of theory, practice, and (to a limited extent) research. In this paper, I take a look at the pioneering first efforts to define psychoanalytic supervision and its importance to the psychoanalytic education process. Max Eitingon, the “almost forgotten man” of psychoanalysis, looms large in any such consideration. His writings or organizational reports were seemingly the first psychoanalytic published material to address the following supervision issues: rationale, screening, notes, responsibility, supervisee learning/personality issues, and the extent and length of supervision itself. Although Eitingon never wrote formally on supervision, his pioneering work in the area has continued to echo across the decades and can still be seen reflected in contemporary supervision practice. I also recognize the role of Karen Horney—one of the founders of the Berlin Institute and Poliklinik, friend of Eitingon, and active, vital participant in Eitingon's efforts—in contributing to and shaping the beginnings of psychoanalytic education.

One hundred years after the Berlin Psychoanalytic Institute was established, this book recovers the cultural and intellectual history connected to this vibrant organization and places it alongside the London Bloomsbury group, the Paris Surrealist circle, and the Viennese fin-de-siècle as a crucial chapter in the history of modernism. Taking us from World War I Berlin to the Third Reich and beyond to 1940s Palestine and 1950s New York—and to the influential work of the Frankfurt School—Veronika Fuechtner traces the network of artists and psychoanalysts that began in Germany and continued in exile. Connecting movements, forms, and themes such as Dada, multi-perspectivity, and the urban experience with the theory and practice of psychoanalysis, she illuminates themes distinctive to the Berlin psychoanalytic context such as war trauma, masculinity and femininity, race and anti-Semitism, and the cultural avant-garde. In particular, she explores the lives and works of Alfred Döblin, Max Eitingon, Georg Groddeck, Karen Horney, Richard Huelsenbeck, Count Hermann von Keyserling, Ernst Simmel, and Arnold Zweig.

Like Hitler before him, Stalin was wary of anyone who appeared 'cosmopolitan': Jews, in particular, were seen as a self-regarding, supranational sect inimical to the Russian race and motherland. On January 13, 1953, the Communist Party newspaper Pravda reported that a group of Russian-Jewish doctors was plotting to murder members of the Kremlin. Several of these 'criminals in white coats', the paper said, had confessed to their crime and been 'purged'. Among those compromised by the 'Doctors' Plot' was Leonid Eitingon, an unscrupulous and slyly watchful Soviet police operative, who in 1940 had helped to liquidate Stalin's arch enemy Leon Trotsky. Now, apparently, he was a 'Zionist adventurer' intent on bringing down the Politburo. He had all his teeth pulled out and was charged with high treason. In 1964, after 12 years in jail, 'Trotsky's stalker' was finally released and rehabilitated under Mikhail Gorbachev.