Like his other papers on technique, Freud's 1913 essay "On beginning the treatment" had an enduring influence on psychoanalysts for generations to come, providing them with a solid and ...worldwide-accepted conceptual basis on how to initiate psychoanalytic treatments. After a century of clinical experience and theoretical research, are all of Freud's rules and advice still valid today?
On 23rd July 1908 Sigmund Freud wrote to his colleague Karl Abraham: "Rest assured that if my name were Oberhuber an obviously non-Jewish name, in spite of everything my innovations would have met ...with far less resistance."From its beginning, psychoanalysis has been seen as a Jewish affair, and psychoanalysts have always been afraid of ending up in the position of the Jew - that of the outsider. In A Dangerous Legacy: Judaism and Psychoanalysis Hans Reijzer examines how psychoanalysts have managed that fear, in the recent past and in the present. During his research, which led him to Vienna, Paris, Amsterdam, London, Jerusalem, Hamburg, and Durban, Reijzer encountered malicious as well as enlightening statements, situations, and incidents. A Dangerous Legacy is a striking study of an interesting area of research. Reijzer's conclusion is surprising: stereotypes about Jews are a factor not only in the everyday world but also in the psychoanalytic world as soon as Jews take part in it.
Freud began university intending to study both medicine and philosophy. But he was ambivalent about philosophy, regarding it as metaphysical, too limited to the conscious mind, and ignorant of ...empirical knowledge. Yet his private correspondence and his writings on culture and history reveal that he never forsook his original philosophical ambitions. Indeed, while Freud remained firmly committed to positivist ideals, his thought was permeated with other aspects of German philosophy. Placed in dialogue with his intellectual contemporaries, Freud appears as a reluctant philosopher who failed to recognize his own metaphysical commitments, thereby crippling the defense of his theory and misrepresenting his true achievement. Recasting Freud as an inspired humanist and reconceiving psychoanalysis as a form of moral inquiry, Alfred Tauber argues that Freudianism still offers a rich approach to self-inquiry, one that reaffirms the enduring task of philosophy and many of the abiding ethical values of Western civilization.
Sigmund Freud, en los capítulos V y VI de su obra El Malestar en la Cultura (1930) afirma que el ser humano nace con dos instintos: el instinto de vida y el instinto de muerte, los cuales son ...totalmente opuestos, pero están amalgamados y por eso siempre se manifiestan juntos. Ante tal situación, la cultura que servidora del Eros (proveniente del instinto de vida) ha obligado al hombre a reprimir sus impulsos, tanto los que brotan del instinto de vida como el de muerte. La represión no es solo para el de muerte, porque los instintos están amalgamados y eso hace imposible que se reprima uno solo. Este es el obstáculo que tiene el hombre para alcanzar la felicidad, un obstáculo con el que nace. La amalgama vida-muerte no lo deja ser feliz, porque siempre tiene que lidiar con dos impulsos contrarios que están operantes al mismo tiempo en él, sometiéndose en contra de sus impulsos a la represión de la cultura para garantizar la vida. Palabras clave: Malestar, Cultura, Felicidad, Instinto, Psicoanálisis Sigmund Freud, in chapters V and VI of his book Civilisation and its Discontents (1930) affirms that the human being is born with two instincts: the life instinct and the death instinct, which are totally opposite, but are amalgamated and for this reason they always manifest together. Faced with such a situation, the culture that served Eros (from the life instinct) has forced man to repress his impulses, both those that arise from the life instinct and the death instinct. The repression is not only for death, because the instincts are amalgamated and that makes it impossible for a single one to be repressed. This is the obstacle that man has to achieve happiness, an obstacle with which he is born. The life-death amalgam does not allow him to be happy, because he always has to deal with two contrary impulses that are operating at the same time in him, submitting against his impulses to the repression of the culture to guarantee life. Keywords: Discontents, Culture, Happiness, Instinct, Psychoanalysis
'This book provides a powerfully argued and beautifully constructed account of the early development of the child in the family context from a psychoanalytic perspective. It draws particularly on the ...theoretical trajectory from Freud to Klein and Bion. It is written in a clear, accessible and jargon-free style and it is evident that the author wishes to reach and interest a wide audience of parents and others involved in the upbringing of children in the broadest sense. The growth of the child's mind is the story she wants to tell. The wealth of detailed examples drawn from the systematic observation of babies and young children, from more everyday observation of children's behaviour in family and social contexts and from a range of clinical interventions draws the reader into a vivid understanding of the author's conceptual framework and provides many memorable vignettes of children's lives.
This book is a meditation on the role of psychoanalysis within Latin literary studies. Neither a sceptic nor a true believer, Oliensis adopts a pragmatic approach to her subject, emphasizing what ...psychoanalytic theory has to contribute to interpretation. Drawing especially on Freud's work on dreams and slips, she spotlights textual phenomena that cannot be securely anchored in any intention or psyche but that nevertheless, or for that very reason, seem fraught with meaning; the 'textual unconscious' is her name for the indefinite place from which these phenomena erupt, or which they retroactively constitute, as a kind of 'unconsciousness-effect'. The discussion is organized around three key topics in psychoanalysis - mourning, motherhood, and the origins of sexual difference - and takes the poetry of Catullus, Virgil, and Ovid as its point of reference. A brief afterword considers Freud's own witting and unwitting engagement with the idea of Rome.
Este estado busca discutir sobre a formação da cultura narcisista a partir de duas perspectivas teóricas, a psicanalítica de Freud e a concepção de Industria Cultural da Teoría Crítica por Horkheimer ...e Adorno (1947 2002). A aproximação destas vertentes se deve ao contexto histórico-social das últimas décadas marcado pelo mal-estar contemporáneo (angustias, depressoes, ansiedades, pánicos). Entende-se que a fabricação constante de desejos e fetiches contribui para a formação de urna cultura narcisista. Assim, se tem também o desafio de interpretar urna sociedade, cada vez mais, relacionada aos rearranjos das subjetividades dos individuos produzidas a partir dos meios de comunicação.
This original study investigates the role played by literature in Sigmund Freud's creation and development of psychoanalysis. Graham Frankland analyses the whole range of Freud's own texts from a ...literary-critical perspective, providing a comprehensive reappraisal of his life's work. Freud was steeped in classical European literature but seems initially to have repressed all literary influences on his scientific work. Frankland traces their re-emergence, examining in detail Freud's many literary allusions and quotations as well as the rhetoric and imagery of his writing. He explores Freud's own attempts at analysing literature, the influence of literary criticism on his approach to analysing patients and his creation of psychoanalytical 'novels', quasi-literary fictions fraught with profoundly personal subtexts. Freud's Literary Culture sheds new light on a multi-faceted, contradictory writer who continues to have an unparalleled impact on our postmodern culture precisely because he was so deeply rooted in European literary tradition.
