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Jeffrey Rubin views the origin of the American Institute for Psychoanalysis in 1941 as part of an important era in the history of psychoanalysis in which personality, ideology, and power were influential in determining cohesion and fragmentation. Although critical of the religious model as a sole method of organization within psychoanalytic institutes, Rubin made ample use of the metaphor of the Exodus from Egypt in his description of Karen Horney's resignation from the New York Psychoanalytic Society and subsequent founding of the American Institute for Psychoanalysis as well as in his suggestions for contemporary liberation of ideas within psychoanalytic institutes.
Conflictual relationships with her mother and brother and infrequent contact with her father were cited by Rubin as aspects of Horney's early personal life that influenced her theoretical ideas, especially the significance she placed on the individual's search for self-understanding. Horney began her career as a nonconformist as she was one of few women in her medical class and was the only woman among the founders of the Berlin Psychoanalytic Institute, where she was seen as a controversial figure in light of her questioning of Freud's theories of feminine psychology and in her support of heterodoxy. Following her tenure at the Berlin Psychoanalytic Institute, Horney moved to the United States in 1932 to assist Franz Alexander in establishment of the Chicago Psychoanalytic. Within a few years, Horney relocated to New York, where she became a lecturer at the New School for Social Research, joined the faculty of the New York Psychoanalytic, and commuted to Washington to teach at the Washington-Baltimore group. As a result of Horney's many affiliations, she was influenced by many prominent thinkers such as Erich Fromm, Paul Tillich, Harry Stack Sullivan, Clara Thompson, William Silverberg, Ruth Benedict, Margaret Meade, Harold Laswell, John Dollard, Abram Kardinier, and Sandor Rado.
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