Top Masters Programs in Psychoanalysis and Psychotherapy

Psychoanalysis and the Making of Art: A Reciprocal Life.

In this course, students will be invited to view art through the lens of psychoanalysis and psychoanalysis through the eyepiece of art. We will carve psychoanalysis at the joints of neurosis, melancholia, and psychosis, illuminating the underlying phenomenological basis of these self states as refracted through the work of a particular artist, complementary theorist, and the collective unconscious of the cohort as glimpsed through their personal artwork. Excursions into a personal art practice will be guided through class prompts and student-led critiques. No experience in art making or psychoanalysis required.

Pennsylvania Hospital Outpatient Behavioral Health Services offers comprehensive and in-depth psychotherapy. As part of the University of Pennsylvania Health System we pride ourselves on delivering the highest quality mental health services to those suffering from psychological distress.

The child and adolescent psychodynamic psychotherapy program is a two year program offered to child psychiatrists and psychologists. The program alternates between a small supervisory group one week and a didactic component on the alternate weeks. Individual supervision may be available for eligible students. The CAPP program requires child fellowship for psychiatrists and a PHD or PsyD and child training for psychologists.

The approach emphasizes normal development and its relation to developmental psychopathology, and includes psychodynamic perspectives on anxiety, behavior and mood disorders. Symptoms and resistances characteristic of each developmental epoch are described and illustrated with clinical material. Techniques for exploring transference and strategies for other psychodynamic interventions are discussed. Training in concurrent work with parents, central to successful child work, is discussed throughout the course of study.

Psychoanalysis develops a theory of the unconscious that links sexuality and subjectivity ineluctably together.

Freud here portrays femininity as one trajectory of the Oedipal Complex and indicates that sexed identity is a fragile achievement rather than a natural given or essence. Psychoanalytic inquiry does not fit comfortably with, and even unsettles, biological theories of sex and sociological theories of gender, thus also complicating the sex gender distinction as it has often been formulated in feminist debates. In unsettling our understanding of this concept, psychoanalysis also poses questions to feminism the value of difference and the quest for equality, and the unresolved tensions between these divergent pursuits.

Rooted in both clinical practice with patients and speculative attempts to apprehend and delineate foundational concepts, Freud psychoanalysis aims to offer descriptions of psychical structures that underlie and account for individual experience in the variety of its empirical formations. Rather than the rationally self-interested individual presumed by liberal political theory or the self-contained and independent cogito presumed by Cartesian epistemology, Freud puts forward a divided subject, unknown to itself, an ‘I’ traversed by multiple agencies. According to Kristeva, Freud discovery designated sexuality as the nexus between language and society, drives and the socio-symbolic order (Kristeva 1984, 84). Freud break-through insight, in other words, is that sexual bonds initiate us into subjectivity and civilization.

Even in Freud circle, not all analysts agreed with Freud assessment and there were debates concerning women sexuality and the roles of castration and penis envy therein, notably among Karl Abraham, Ernest Jones, Helene Deutsch, and Karen Horney. As with some later feminist criticisms of Freud, Horney attempted to retrieve female sexuality, and by extension a valid form of feminine existence, by appealing to a genuinely independent nature and holding culture culpable for women subordinate status. By thus reasserting the primacy of biological and social forces, however, Horney disputes precisely the idea that is central to Freud hypothesis and that marks psychoanalysis as a unique field of inquiry, that of a distinctive psychical realm of representation that is unconscious.

Like Horney, Beauvoir denounces Freud idea that there is but one, masculine, libido and no feminine libido with its own original nature (Beauvoir 1989, 39). Most seriously, in Beauvoir view, psychoanalysis allots to women the same destiny of self-division and conflict between subjectivity and femininity that follows from social dictates and biological norms. Psychoanalysis presents the characteristics of femininity and subjectivity as divergent paths, incompatible with one another. Women might be able to be full persons, subjects with agency, but only at the expense of their femininity they can embark on the course of femininity, but only by sacrificing their independence and agency.

Beauvoir alleges that psychoanalysis holds women to a fixed destiny, a developmental and teleological life process, precisely insofar as it defines subjects with reference to a past beyond their control.

Beauvoir misgivings Freud account of femininity stem from two sources, a feminist suspicion that women, in psychoanalytic discourse, are understood on the basis of a masculine model, and an existentialist conviction that human beings are self-defining, choosing themselves through their own actions. Nonetheless, Beauvoir dispute with Freud appears to be less whether constraint is part of our being in the world, and where that constraint is located: psychoanalysis locates constraint internally, in the constitution of the psyche itself, not only in the situations of social life, whereas Beauvoir locates it externally, in the cultural forces that impact even the most intimate sense of our own agency.

This perceptual image of coherent bodily contours and boundaries is at odds with the infant motor incapacity and the turbulent movements or fragmented drives that animate its own body and processes. The ego, with its illusion of self-mastery and containment, is formed through misrecognition, an anticipatory identification with an idealized, stable, self-enclosed, citadel of self. This identification with an image of oneself sets up the ego as rivalrous, narcissistic, and aggressive. While the act of misrecognition becomes the basis for a sense of self or for self-consciousness, it is also an act of alienation, exclusion, or self-division by erecting an imaginary ideal, representing oneself in a perfected image, the self is also split and rendered unconscious to itself, cut off from the multiplicity of dispersed drives.

French Feminism is in many ways a misnomer since the authors thus characterized are rarely of French origin or nationality (although French is the predominant language of their writing) and not necessarily overtly self-identified as feminist. Unlike Beauvoir, they are philosophically and temperamentally sympathetic to the split of subjectivity detailed by psychoanalysis, the idea that I am not I, that self-division rather than self-identity is the fundamental feature of human existence, and therefore that the subject is not a unitary point of origin for choice. Like Beauvoir, they ask whether the structures of femininity and the structures of subjectivity are compatible, commensurable, reconcilable, and are vexed by the apprehension that they are fundamentally at odds. While they aim to disentangle femininity from maternity, and provide a critique of their conflation, they also take seriously the significance of maternity for women and for children of both sexes. Because they concede the limits of socio-cultural explanations for women lack of standing in the social contract, and take femininity and the feminine body as points of departure for speech or writing, they have often been accused of essentialism.

Sexual difference, in Irigaray reading of Freud, is thus subsumed under or derived from the problematics of sameness (Irigaray 1985a, 26) and oriented by the fantasy of auto-genesis, being one own origin, an ideal of self-mastery that is not threatened by any real difference. Freud account of sexuality presupposes that the sexual subject is male, and even that there are no women, only mothers or those destined to become mothers, that is that the meaning of being a woman is fully exhausted in the meaning of being a mother. As little girls diverge from little boys, as they cease to be little men, they are expected to be appealing visual objects, the mirror of men desires, enabling men to represent themselves, shore up their self-image with an adoring reflection. Irigaray sees in this account a masculine desire for women desire to be directed toward men. Women are expected to provide the mirror that supports men projects, nurtures and nourishes their identities, energizes their drive for mastery, by presenting themselves as an alter ego. This imaginary, specular, order is matricidal, feeding on the blood of women, leaving unpaid its fundamental debt to the mother, and abandoning the subjectivity of the daughter.

Psychoanalysis is presented as a counter-depressant, as are art and writing, able not only to keep the drives or semiotic forces moving through language but also to foster their revolutionary potential to transgress symbolic limits and laws and to creatively rework self and society. Accessing the drives and rhythms that symbolic law and order typically repress, psychoanalytic practice, like the poetic text, revitalizes or reactivates the semiotic chora, a connection to the maternal body or to femininity. Such practices let loose the disorganizing energies of the body, the pleasurable rupture of sense and nonsense. They take productive advantage of the dialectical discord between semiotic and symbolic and thus keep this discord oriented toward dissent and protest rather than inner collapse.

The danger of a too strong or too weak symbolic order is that it encourages a return to abjection or melancholia, to the point prior to ego-formation, to a dissolution of the borders that maintain social life and creative subjectivity, contributing to the ego collapse into an empty abyssal void and discouraging semiotic creativity. The stranger disturbs boundaries, indicating the failure to fully eliminate the refuse of identity and purify oneself. Kristeva sees in the ethics of psychoanalysis, premised on self-division, being strange to oneself, the possibility of establishing an ethical relation to alterity, inviting it into our political bonds (and warding off the most virulent forms of abjection). Where Irigaray aims to introduce sexual difference into the social contract and the domain of law and rights, Kristeva proposes that we introduce self-discord.

Among these are Juliet Mitchell (Psychoanalysis and Feminism), Teresa Brennan (The Interpretation of the Flesh: Freud and Femininity), Elizabeth Grosz (Jacques Lacan: A Feminist Introduction), Jane Gallop (Reading Lacan and The Daughter Seduction), and Jacqueline Rose (Sexuality in the Field of Vision). Juliet Mitchell, for instance, develops the insight indispensable to any feminist reading, that psychoanalysis is not a recommendation for a patriarchal society, but an analysis of one (Mitchell 1973, xiii).

This section will address, however, not the Lacanian inspired feminist appropriation of psychoanalysis in the English speaking world, but the Anglo-American development of feminist psychoanalysis that has descended from and is indebted to British object relations theory and its focus on the pre-Oedipal mother-child bond, especially the work of Melanie Klein and Donald Winnicott.

The remainder of this section will focus on the work of Benjamin as exemplary of the Anglo-American approach, and clarify its differences from and similarities with the French approach. Like Irigaray, Benjamin is perturbed by the psychoanalytic depiction of social life as the world of men, developed on the basis of the father-son relation and its aggression, hostility, love, and mourning. Psychoanalysis thus offers to Benjamin insights not only into the individual psyche but also into the organization, structure, and distribution of political power and hierarchy. Unlike Kristeva and Irigaray, both of whom problematize the duality and comprehensiveness of the nature culture distinction, and emphasize transformation of symbolic bonds, Benjamin highlights the role of (contradictory) cultural stereotypes in bringing forth gender as we know and live it, and emphasizes the need for social transformation.

Psychoanalysis presents a critical and diagnostic project, not necessarily a normative or liberatory one. In developing a theory of the drives and the non-rational forces that move and impel us, the idea that we are opaque rather than transparent to ourselves, incapable of complete self-knowledge or self-mastery, psychoanalytic theory also challenges the rationalist, humanist ego and proposes that our ethical characters and political communities are not perfectable, exposing the precariousness of both psychic and political identity. The unconscious cannot be assumed to be inherently either a transgressive or a conservative force, but an unreliable one, promoting revolt or rebellion sometimes, intransigence and rigid border preservation at other times.

Although they are in often uneasy alliance, the psychoanalytic account of the unconscious provides feminist theory with resources for both political and ontological inquiry. Politically, psychoanalysis offers a depiction of the forces that impel us to organize, disorganize, and reorganize the bonds that hold us together. By offering insight into the formation of subjectivity and the animating fantasies of social life, psychoanalysis thus also facilitates feminist analysis of the obdurate elements of patriarchal social relations, including the symbolic bonds and internal forces that undergird identity and attach sexed subjects to relations of dominance and subordination. Psychoanalytic feminist attention to the core constituents of civilization, to the nuclei of sexual difference and communal affiliation, helps explain the perpetuation of masculine power and enables feminist theorists to articulate possible correctives, challenges, routes of amelioration, or ethical interruptions that the roots of political life and to its beyond and do not simply operate on the given social terrain.

Chodorow, Nancy, 1978, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender, Berkeley: University of California Press.

–––, 2002 [1997], Intimate Revolt: The Powers and Limits of Psychoanalysis, trans. Jeanine Herman, New York: Columbia University Press.

Lacan, Jacques, 1977 [1973], The Seminar of Jacques Lacan, Book XI: The Four Fundamental Concepts of Psychoanalysis, trans. Alan Sheridan, New York: Norton.

–––, 1991b [1978], The Seminar of Jacques Lacan, Book II: The Ego in Freud Theory and in the Technique of Psychoanalysis, trans. Sylvia Tomaselli, New York: Norton.

–––, 1992 [1986], The Seminar of Jacques Lacan, Book VII: The Ethics of Psychoanalysis, trans. Dennis Porter, New York: Norton.

Mitchell, Juliet, 1973, Psychoanalysis and Feminism, New York: Vintage Books.

Beardsworth, Sara, 2004, Julia Kristev Psychoanalysis and Modernity, Albany: SUNY Press.

Shepherdson, Charles, 2000, Vital Signs: Nature, Culture, Psychoanalysis, New York: Routledge.

Silverman, Kaja, 1988, The Acoustic Mirror: The Female Voice in Psychoanalysis and Cinema, Bloomington: Indiana University Press.

Developmental Psychology MA with an Early Intervention Specialization.

We remain highly appreciative of the Wolf family and hope to use these funds to encourage high quality research on psychotherapy process or treatment outcome.

Students may apply for this in any year. A review board determines who receives this award.

This research grant is designed to support high quality research on psychotherapy process or psychotherapy outcome. Proposals are reviewed based on the quality of the research design, the implication of the project on the practice of psychotherapy, and the appropriateness of the budget. Submit questions and applications to James Overholser.

The Center for Somatic Psychotherapy offers high-quality body-mind-spirit psychotherapy.

Our therapists are trained in both conventional and body-oriented counseling and psychotherapy. Our approach integrates basic therapeutic models with movement and breath practices, sensory awareness, and other somatic modalities.

We also serve our local communities with partnership projects that pair our therapists with social service organizations or academic environments.

The Center for Somatic Psychotherapy offers appointments on the following days and times:.

Center for Somatic Psychotherapy staff members are advanced graduate students or recent graduates from the accredited Counseling Psychology master degree program, specializing in Somatic Psychology, at CIIS.

An innovative doctoral specialization that re-imagines approaches to therapeutic practice, enhances and supports the individuation work of students, and integrates the essential perspectives of depth psychology and applied healing traditions.

This doctoral specialization cultivates an integrative approach to professional development in the art and science of therapeutic practice.

For established and emerging practitioners, we invite you to join a diverse group of academic and practice-oriented professionals who are called to deepen their therapeutic work through an integrative study of healing based on the visionary aspects of depth psychology. Become a part of a learning community focused on exploring the critical connections between psychology, spirituality, and healing.

The program is ideal for diverse practitioners in the following professions, including (partial list):.

Students in this program:.

Join an advanced doctoral cohort of diverse professionals collaborating and deepening their work with clients and themselves.

Work towards becoming advanced practitioners, academic educators, supervisors, or scholarly researchers in the field.

Investigate the important connections between the health of an individual or group and the health of their environment and culture through courses that consider ecology, collective trauma, social justice, and cross-cultural dynamics.

Education Assistance The Education Assistance Scholarship is sponsored by Pacifica Graduate Institute and offered to new and returning students based on extreme financial hardship and strong academic excellence. Awards are made annually at the beginning of each academic year. The award is $1,000 to be equally divided over the academic year. This scholarship is not renewable, and students must apply each academic year. Students enrolled in the PhD and PsyD Dissertation phase of their programs are not eligible for scholarship consideration.

Pacifica has agreed to provide up to ten Yellow Ribbon Scholarships each year for qualifying veterans under the Post 9 11 GI Bill on a first-come first-serve basis. Students in the M.A. Counseling program will qualify for up to $6,500 per year, M.A. Engaged Humanities and Creative Life will qualify for up to $5,400 per year, and those in the doctoral programs will qualify for up to $7,800 per year.

Students matriculating in the Ph.D. in Depth Psychology with Specialization in Integrative Therapy and Healing Practice in fall 2023 will come to campus for 3 weekend residential sessions each quarter (fall winter, spring) for their first year of coursework. In their second and third years, residential sessions will take place once each quarter for five days from Monday through Friday. The web-enhanced learning components occur throughout the program. There will be no summer quarters.

This curriculum may vary depending upon changing academic needs. Selected courses may have online components. The required two-year dissertation period, following coursework, focuses on scholarly research and writing.

The program will also feature a series of special seminars and lectures on a range of important practice areas, such as: Addictions, Dream Tending, Family Systems Theories, Sexuality and Gender, Organizational and Group Dynamics, Jung and Shamanism, Expressive and Therapeutic.

Dissertation Development I: Imagination, Calling, and Rigor in Doctoral Scholarship DPT 832, 2 units.

Students must complete a total of 74 quarter units to fulfill the degree requirement for graduation.

Is required in each completed course.

Students are required to take part in 50 hours of depth-oriented therapy, counseling, analysis, or an engaged self-reflective process with a provider in their field while enrolled. This is required for graduation and strongly recommended to support students in their educational experience in the program.

The Ph.D. in Depth Psychology with specialization in Integrative Therapy and Healing Practices is designed specifically for those who, before enrolling, already are licensed or have sufficient academic and other credentials to pursue their chosen professional practice in compliance with applicable guidelines and regulations within their jurisdiction. The degree provides in-depth education in theory, applied contexts, and related-research contexts. Unlike the counseling and clinical doctoral programs at Pacifica Graduate Institute which have developed curricula and clinical training support for those wishing to sit for licensure exams to become psychologists, this specialized depth psychology program does not arrange, authorize, monitor, or supervise practice for licensure purposes.

The dissertation process involves the completion of all coursework in research methodologies, dissertation development, and dissertation writing. Requirements and procedures for enrolling in dissertation writing are detailed in the Dissertation Handbook. Each committee member must possess an earned doctorate based in part on a dissertation unless the Research Coordinator for the specialization waives this requirement.

The curriculum may vary depending upon changing academic needs. Selected courses may have online components. The required two-year dissertation period, following coursework, focuses on scholarly research and writing.

Students must provide for their own insurance coverage for professional liability. The curriculum may vary depending upon changing academic needs. Selected courses may have online components. The required two-year dissertation period, following coursework, focuses on scholarly research and writing.

Pacifica Graduate Institute is accredited by the WASC Senior College and University Commission (WSCUC), 985 Atlantic Avenue, Suite 100, Alameda, CA 94501, 510.748.9001, and is approved by the State of California Board of Private Postsecondary Education (BPPE) and the U. Education.

BGSP is unique among both psychoanalytic training institutes and graduate schools in offering the Doctor of Psychoanalysis degree (PsyaD). all hallmarks of our integrative approach to learning.

The PsyaD program helps candidates understand how people develop their emotional lives, and teaches them to intervene in the intrapsychic life of clients. The doctoral candidate:.

Learns to integrate theory, empirical research, and clinical observations culminating in the doctoral dissertation.

Students in the Doctor of Psychoanalysis degree program fulfill the following requirements to graduate:.

A minimum of 69 credits of required and elective course work (candidates entering without a clinical mental health degree are required to complete up to 20.5 additional credits of required coursework).

450 hours of training analysis, of which 150 may be group analysis.

Completion of a doctoral dissertation: a well-executed original research project demonstrating mastery of psychoanalytic concepts, a body of literature, research methodology and valid inference making.

Doctoral candidates gain a psychoanalytic perspective on both human development and clinical work. They learn the development of the human psyche from infancy onward, study unconscious processes such as repetition, defenses, transference, resistance, and symbolism, and develop a psychoanalytic framework for understanding psychopathology across a wide range of diagnoses. Candidates explore advanced psychoanalytic theories from a range of perspectives, including those of Freud, Klein, Bion, Spotnitz, the theorists who followed them, and a range of other contemporary psychoanalysts. work with patients.

After completing the first year of full-time coursework (or its equivalent) and the fieldwork program, candidates sit for the Candidacy Entrance Exam. In conjunction with assessment from first-year coursework and the fieldwork presentations, the Candidacy Entrance Exam is used to assess readiness for further doctoral study.

Once approved for candidacy, students apply to begin their Therapy Center Internship. During the internship, students work with three or analytic cases (at least weekly) under supervision for the duration of their studies (minimally three years). Candidates enroll in the clinical seminar appropriate to their level of training, beginning with Case Management and progressing through advanced psychoanalytic seminars, in which they remain until graduation. Initially, students engage in group supervision they then choose individual control supervisors, one of whom covers only the primary control case. is the term used for a case studied under close supervision.).

Each candidate participates in a training analysis, working individually with an analyst throughout the program for a minimum of 450 hours of analysis, of which 150 hours may be group analysis. The training analysis is a cornerstone of the educational process for psychoanalysts.

Psychoanalysts study the unconscious level of mental functioning through making valid inferences from the stream of verbal and behavioral responses comprising human behavior, whether individually or in groups. Psychoanalytic research projects address a question underlying motivation and conflict, what leads to change in psychic functioning, resistances to change, and a variety of other questions of interest both clinically and theoretically. Each case may be an in depth study, in itself contributing to the knowledge base on a particular pathology or character structure. Alternatively, the researcher may be interested in particular clinical phenomena best studied with a group of cases, e.g., somatization, phobias, eating disorders, or may undertake studies of particular interventions, e.g., group work with a particular diagnosis, or interpretation versus reflective techniques.

The doctoral research curriculum includes courses in psychoanalytic research, inference making, and proposal development as well as individual research advisement with experienced clinical researchers.

The dissertation is an original research project making a contribution to the field or applying psychoanalytic concepts or technique to understand something in a related field.

On a full-time basis, students take at least four years to graduate, but developing a robust caseload of psychoanalytic training cases can take time. Almost all candidates reduce their studies to part-time status for one period of time or another. Some students do attend full-time and complete the program in four years, and many students study part-time and complete the program in closer to 8 years. Students without previous coursework in somatic factors, socio-cultural influences and diversity, research methods, psychopathology and clinical work may expect an additional year of coursework and clinical requirements.

Most students in the program are working while pursuing doctoral studies. Classes are scheduled during the evening or on Fridays to accommodate working students.

Beyond this credential, however, applicants demonstrate through their personal statement and interviews (when invited) their motivation to learn, capacity to understand oneself and others, academic and applied interests, and readiness to engage in studies of unconscious processes.

In order for BGSP to determine academic readiness for doctoral level study, applicants submit transcripts, 2 letters of recommendation, and a writing sample. In addition, applicants who are interviewing are asked to write a spontaneous response to a psychoanalytic text.

International applicants are also evaluated for English proficiency based on their TOEFL or IELTS scores (required) and their performance during the admissions interview and on their writing samples. Some international students require additional training in writing in a second language. Newly accepted students are sometimes advised that this training and support will be required in order to succeed in the program, and may choose to register for additional writing support throughout the course of their studies at BGSP.

Graduates of the Clinical Mental Health Counseling program at BGSP who wish to continue in the doctoral program are required to apply to that program separately. At that time, their readiness to progress into an advanced clinical or academic program is assessed on the basis of interviews and their previous work at BGSP and performance on the Candidacy Entrance Exam.

BGSP does not discriminate on the basis of age, race, sex, gender identity, ethnicity, national origin, religion, sexual orientation, disability or socioeconomic status in administration of its educational policies, admission policies, scholarship and loan programs, and other School-administered programs.

Our Bachelor of Arts in Psychology, Bachelor of Science in Neuroscience and the Minor in Psychology programs provide you with a firm foundation in the discipline.

Psychology Bachelor Minor ProgramsAccelerated General Psychology 4+1 Program.

Students in our Doctoral Psychology Program integrate research, theory and clinical practice. Broaden your expertise with our Respecialization in Clinical Psychology or Postgraduate and Advanced Certificates in a variety of specialties.

Doctoral Psychology ProgramsRespecialization in Clinical PsychologyPostgraduate Psychology Programs.

This fund enables our PhD students from underrepresented groups to pursue careers as psychologists and improve the mental health of people throughout our diverse society.

Self-Made CEO and Leading Voice for Refugees, Hamdi Ulukaya, Named Adelphi 2023 Honorary Degree Recipient.

Remembering Duncan Edward Walton, PhD '56: Derner Institute First Black Doctoral Graduate.

Three Fulbright Scholars and : The Year Top Moments in Academics.

The Mentoring Future Psychologists (MFP) Program provides culturally responsive mentoring for students who identify as part of historically underrepresented groups.

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