The official history constructed a narrative where Psychoanalysis and the October Revolution went their separate ways. A Revolution, which supposedly renounced psychoanalysis. A psychoanalysis, which following Freud's instructions, opposed any encounter with Marxism.

However, the story was different. This book sheds light on those events that were buried by the hegemonies. A set of investigations devised and compiled by Enrique Carpintero take different topics from what happened in psychoanalysis during the October Revolution. Eduardo Grüner traces the different moments of the revolution. He concludes with a current reading of revolutionary failure: "Well, the revolutionary dream may be 'childish'. It will have to be matured. But to let it be completely lost is to submit to Terror naturalized as an unarmed daily life. To return even to Benjamin: if that wins, not even the dead will be safe." Enrique Carpintero details the intense development of the psychoanalytic movement in Russia before and after the Revolution. He states how "the first Institute of Psychoanalysis in the country was formed at the Moscow Psychoanalytic Society, which was the third in the world along with those in Vienna and Berlin. Its originality was given by being the only world institution financially supported by the State, since it was considered that psychoanalysis could play an important role in the construction of socialism." Alejandro Vainer recounts the effects of the Russian Revolution in Europe where he breaks with the myth of the official story, when he says that psychoanalysis began exclusively as a practice for bourgeois ladies of Victorian Vienna, silencing the free practice in the so-called Polyclinics in the 1920s. Juan Carlos Volnovich in "Sabina Spilrein. Intellectual Expropriation in the History of Psychoanalysis" tells the life of this psychoanalyst who was the first woman to produce a significant theoretical impact in the history of psychoanalysis, who after the Revolution, lived and worked in the Soviet Union. Hernán Scorofitz shows how Trotsky began to be interested in Freud's work in the years immediately following the Revolution of 1905 in his Viennese exile. However, it details how Trotsky's devotion to Freud was never a "reciprocated love." In the Appendix we transcribe the "Prologue to the Russian translation of Freud's Beyond the Pleasure Principle" written in 1925 by Lev Vygotsky and Alexander Luria. This text was translated by Juan Duarte, who in the introduction presents the importance of both authors.