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I believe that most American psychoanalytic institutes tend to encourage private practice as part of their pedagogical and organizational structure. It is an implicit or explicit expectation of candidates as their training is modeled by the way most experienced analysts work. This emphasis on the private parallels what elsewhere I have called a privatized model of subjectivity and of psychic suffering having its source mostly on intra-psychic dynamics. This reality dissociates clinical practice from the constitutive social dimension of its process, from the ways in which social injustices are at the core of psychic pain, and from the immersion of the psychoanalyst into community work. The social undercurrent of psychoanalysis gets split-off from its institutions. In its theoretical understanding, it becomes a matter of only academic discussion, while its practical sphere is outsourced to other professions such as social work,1 or to candidates who work at the institute’s low fee clinical center for meager wages that end up propelling them directly to private practice after graduation.
Klein said that a splitting of the object cannot happen without a splitting of the ego. In ostracizing the social from its institutional walls, ones that cannot be separated from the guardians of whiteness, scientism, heteronormativity, and social class, a part of the original psychoanalytic soul became inaccessible; a soul represented, for example, by Freud’s free clinics and the intellectual but also clinical experiments in social transformation of analysts such as Fenichel or Reich who tried to integrate psychoanalysis and Marxism. A great part of American institutional psychoanalysis lost touch with an essential part of its original vitality, much in the same way that a self loses its aliveness when it splits and dissociates.
This resulted in stunting the American psychoanalytic voice within the public sphere and the politico- historical challenges and injustices of the world. The ap