Engaging with the unknown: How Judaism enabled Freud's psychological discoveries.

A large literature has formed around the question of how Freud's Jewishness and/or Judaism influenced his psychological discoveries and development of psychoanalytic theory and methods. The article organizes the literature into several core theses but brings new clarity and insight by applying two essential criteria to demonstrate an impact of Judaism on Freud's thinking: direct content and historical timing. First, there should be evidence that Freud incorporated actual content from Jewish sources, and second, this incorporation must have occurred during the most crucial period of Freud's early discovery, conceptualization, and development of psychoanalysis, roughly 1893-1910. Thus, for example, Bakan's well-known theory that Freud studied Kabbala is completely negated by the absence of any evidence in the required time period. Part I reviews the literature on the influence of Freud's ethnic/cultural Jewish identity. Part II introduces the Judaic sacred literature, explores Freud's education in Judaism and Hebrew, and presents evidence that Freud had the motive, means, and resources to discover and draw from the "Dream Segment" of the Talmud-along with the traditional Judaic methods and techniques of textual exegesis. Freud then applied these same Judaic word-centered interpretive methods-used for revealing an invisible God-to revealing an invisible Unconscious in four successive books in 1900, 1901, and 1905.

Death as rupture, mourning as repair: A relational rendering of grief.

This paper honors Jeremy Safran's legacy of scholarship and pedagogy through the lens of his emphasis on rupture and repair. Challenging a Freudian rendering of mourning as ultimately giving up a lost object, the author draws on Nicholas Abraham and Maria Torok's application of Sandor Ferenczi's concept of introjection to offer a relational rendering of the grieving process.

The outsider phenomenon and the need to belong.

The outsider phenomenon is an existential pathology interrelated with the need to belong. It is a group related experience that has developmental foundations. W. R. D. Fairbairn (1952), was one of the first psychoanalysts who systematically challenged Freudian theory, and located the human experience within social relationships. Fairbairn (1935) suggested that the family is the first social group, leading to affiliations with important groups external to the family. This paper extrapolates from Fairbairn's ideas about schizoid character, which is an interpersonal experience, to group experiences in a family and with identity groups. Fairbairn's notions about the unavoidable activation of schizoid processes may help us understand what makes the outsider experience so pervasive.

Talcott Parsons on building personality system theory via psychoanalysis.

This article examines Talcott Parsons's efforts at building the theory of personality system as a special case of his general theory of action and places those efforts in historical context. I demonstrate how, during the middle decades of the twentieth century, Parsons employed elements of classic Freudian thought to advance a new appreciation of the personality system and its relations to other action systems. I begin with an overview of the reception of psychoanalysis at the Boston Psychoanalytic Society and Institute, the Massachusetts General Hospital, and the Harvard Department of Social Relations, showing how Parsons's thinking on the personality system cannot be understood apart from his association with these three institutions. I then turn to how Parsons endeavored to integrate his particular brand of sociology with his own interpretation of Freud's writings to explain how the personality system functions and develops. I conclude by showing that while Parsons's involvements with psychoanalysis became more intermittent after the mid-1950s, to the end of his life he remained steadfast in his enthusiasm for Freud's theory of personality. In short, Parsons always believed that for sociological theory to progress, it needed to engage with psychoanalysis.

HUNDRED YEARS OF THE PSYCHOANALYTIC PROGRESSIVE MENTAL HEALTH MOVEMENT.

Beginning in 1920 and in keeping with Freud's sustained encouragement, the first two generations of European psychoanalysts initiated a progressive mental health movement by offering very low cost and free psychoanalytic services that were in harmony with Austrian social democratic and socialist political leaders' commitment to societal reforms in light of the economic and social inequities after the First World War. This synthesis of biographical and autobiographical accounts of early Freudian, Ego Psychology and Neo-Freudian theorists' contributions highlights their consideration of the effects of social injustice as central challenges to the development of psychological growth.

THINKING THE DREAM: DREAM AND DREAM THINKING IN SIGMUND FREUD, HANNA SEGAL, AND WILFRED BION.

In the dream and its interpretation, psychoanalysis, in its founding period around 1900, identified the "royal road to a knowledge of the unconscious in the psychic life." But already in the development of Freud's work itself, the dream lost its central position: As early as in the 1920s, psychoanalysis ceased to be a theory and practice defined by dream interpretation-a caesura in a process which completed itself in 1950. Two further developments proved, up to the present day, particularly momentous for the conception of the dream: Melanie Klein's development of the concept of "unconscious phantasy" and the extension of psychoanalytic treatment to psychosis, originally declared inaccessible to psychoanalytic therapy by Freud. This article draws an itinerary of this path and the subsequent fundamental changes in the psychoanalytic reflection on the dream affecting the whole of psychoanalysis until today, by casting spotlights on essential stations: conceptions of the dream developed by Hanna Segal and Wilfred Bion, the latter's theory perpetuating Freud's dream theory as well as it conceptualizes dreams, dreaming, and thinking in a fundamentally new way.

False Memory Researchers Misunderstand Repression, Dissociation and Freud.

Various authors have argued that dissociative amnesia is a synonym for repressed memories, recovered memories are almost always false memories, and dissociative amnesia and dissociative identity disorder are not valid disorders. These authors commit numerous errors of logic and scholarship; they misunderstand Freud's thinking about childhood sexual abuse, dissociation and repression and blame both Freudian repression theory and Freudian therapists for an epidemic of false memories. In fact, however, Freudian repression theory is based on the assumption that the childhood sexual abuse never happened. Extreme skeptics about dissociative amnesia do not understand they are actually in agreement with Freudian repression theory. These errors and other failures of logic and scholarship are analyzed and critiqued in the present paper.

The Freud-Ferenczi dialogue after the formulation of the Second Topic.

The author proposes to examine the scientific dialogue established by Freud and Ferenczi between 1920 and 1933 after Freud's formulation of the Second Topic, the Pleasure Principle. It is very informative to explore the closeness of some formulations of Freud with the more important clinical and metapsychological intuitions of Ferenczi. The role of repetition, the value of affects, the second theory of anxiety, the elasticity of the psychoanalytical technique and the problem of traumatism are some of aspects developed in this paper.

Whose Genitalia Are Involved In The Dissolution Of The Oedipus Complex In Boys?

This paper addresses the issue of whose genitalia are involved in the dissolution of the castration complex in boys. Freud and his followers suggested several different possibilities which are elaborated herein, and these alternative models are discussed from the perspective of psychological research regarding children's emergent gender identity and their awareness of genital differences. The reviewed data show that contrary to Freudian theory, preschool children's emergent gender identity is not dependent on their awareness of genital differences. However, preschoolers with younger siblings, primarily opposite gender ones, evidence greater understanding of genital differences, as Freud suggested. The discussion emphasizes the importance of children's family constellation and their awareness of self-other similarity and dissimilarity in the development of their gender identity.

The Unwelcome Child as a Dynamic Construct of the Terrorist Mind.

Psychoanalytic discourse on the dynamics of the terrorist mindset has been challenged by the absence of clinical work with terrorists in the literature. This paper proposes Ferenczi's concept of the unwelcome child as a dynamic construct of the terrorist mind. Unwelcome children have weak life instincts and correspondingly high death instincts. Clinical material from the analysis of an unwelcome child is presented which suggests that a sense of anomie and alienation from social ties may lead to a fundamentalist mind set which may potentially lead to a search for meaning in terrorist acts. The struggle between life and death instincts is demonstrated in the clinical material, with life instinct tipping the scales in this instance. Self-preservative survival instinct is proposed as the theoretical construct for life instinct in contrast to Freud's libido theory. The unwelcome child represents an object relations theory of the death instinct. Unwelcome children are likely a widespread phenomenon with significant social consequences.

[Freudian trauma]. / Traumatisme freudien.

An exploration of all Freud's writings on trauma from 1885 is proposed. Trauma, a central concept in his first works, always kept a place in his theory. He conceived it as a consequence of an external perception leading to a sudden affect which cannot be mastered by the psyche. For him, the excitation is so strong that it threatens the ego and provokes a breach of the protective shield. The idea that he would have renounced to this topic at the end of the nineteenth century is irrational.

Unbridled! Thoughts on times of self-begetting and violence.

Mind is multi-levelled displaying an eons-long prehistory, while as Freud well knew civilization is new and frail: in biological evolution Thanatos long antecedes Eros. Complex intraspecies interchanges in higher animals proceeding by analogic communication give a firm place to Freudian Dingvorstellungen. Self-recognition and reflective thought come exceedingly late, in apes, requiring affectionate baby-mother mirroring. Deriving from inquiry on ego-dystonic neuroses, psychoanalysis must in the Age of Media deal with ego-syntonic pathologies sporting a demise of self-observation and self-reflection: borderline, autistic and autistoid disturbances. The 'epidemy of autism' offers fertile ground for very early psychoanalytic intervention, here briefly illustrated clinically. But on the other side, adolescent and post-adolescent disturbances cover a range going from autistoid retraction to more and more defiant if not violent protagonistic self-begettings, often propelled by overriding feelings of victimhood: filio-parental violence is the offshoot. Postmodernist ideologies accompany and fuel such trends.

The return of the repressed. On Robert N. Bellah, Norman O. Brown, and religion in human evolution.

As much as Robert Bellah's final work, Religion in Human Evolution, has been studied and dissected, no critic underlined the importance of psychoanalysis for its main argument and its theoretical framework. The paper shows the influence exerted by a controversial interpreter of Freud, Norman O. Brown, on Bellah's ideas, intellectual profile, and writing style in the late-1960s and early 1970s. While in search for a new intellectual voice, Bellah was struck by Brown's work and began to make intensive use of his book, Love's Body, both in his teaching and in his research of the early 1970s, during his so-called "symbolic realism" period. While Bellah abandoned Brown's ideas and style in the mid-1970s, some of the basic intuitions he had during that period still survived as one of the major theoretical intuitions of Religion and Human Evolution.

Bishop Fulton J. Sheen: America's public critic of psychoanalysis, 1947-1957.

This paper examines the role of Bishop Fulton Sheen in the popularization of Freudian psychoanalysis in the United States during the 1940s and 50s. Social historians argue that Freudian ideas were pervasive in American culture during this period. While their claim speaks mainly to the impact of psychoanalysis on the cultural elite and college educated, they also suggest that Freudian ideas affected ordinary men and women. In the former case, the group impacted is small and not representative of the population as a whole; in the latter, the evidence is sparse and impressionistic. Neglected in their consideration is the influence of Fulton Sheen whose opinions on Freud reached an audience of 30,000,000 during the height of the popularity of his TV show, Life is Worth Living. Sheen's audience was more inclusive and representative of mainstream America. The negative and highly cautionary view of psychoanalysis he presented to many Americans was contrary to that which was promoted to and embraced by many of the college educated and likely shaped both their views of Freud and psychoanalytic therapy.

PSYCHOANALYSIS AS A TWO-PERSON MEDITATION: FREE ASSOCIATION, MEDITATION AND BION.

This paper is based on the commonality between free association and the practice of Buddhist meditation in light of the surprising fact that both great traditions devoted to healing human suffering rely on the same fundamental method. After reviewing some aspects of free association and evenly-suspended attention, relevant aspects of Buddhist meditation and Buddhism as a psychology, including thinking and emotion, are compared and contrasted with psychoanalysis. The Buddhist insight of impermanence is highlighted. Freud's telephone metaphor becomes the basis for a discussion of psychoanalysis as a two-person meditation. Bion's proposal for the analyst to eschew memory and desire to be in the moment with his patients serves as an introduction to a case by Thomas Ogden which illustrates both Bion's points and provides an example of a two-person meditation.

The Will to Truth, the Death Drive and the Will to Power.

This paper claims that Freud's idea of the death drive is analogous to the will to truth in traditional philosophy and can be better understood as a truth drive. The argument is based upon Nietzsche's interpretation of the will to truth as a concealed will to death. This interpretation emphasizes the opposition between truth and life; truth is a concept of constancy while life is a concept of change. Freud's recognition of the conservative nature of the drives brings him to the paradoxical conclusion of the existence of a death drive. It is paradoxical, for Freud, since it considers death as a fundamental principle of life and as its aim. The paper suggests that by replacing the concept of death by the concept of truth and using Nietzsche's idea of "the will to power" this paradox can be resolved without losing Freud's insight of the dialectic nature of psychological life.

Spinoza's Announcement of Psychological Practice.

Following Freud's admission of his own 'dependence on Spinoza's doctrine', the present paper extends psychoanalytic discernment of a bright line from Baruch Spinoza's natural philosophy across the evolution of natural and social sciences to Freud's development of psychoanalysis and forward, to contemporary psychoanalytic thinking. The lens through which these developments unfold is a close reading of Spinoza's first, incomplete methodological statement, the Treatise on the Emendation of the Intellect. Tracking both the developing form and textual literary context from which this Spinozan inquiry proceeds, we recognize specific anticipations of contemporary psychoanalytic phenomena.

Repression: A Critical Assessment and Update of Freud's 1915 Paper.

The concept of repression has been relegated to the periphery in current psychoanalytic theorizing. This is in part due to a reflexive and ill-informed avoidance of Freudian metapsychology, and in part due to preoccupation with 'primitive' and 'deeper' states of mind, a perspective that presumes that repression operates exclusively in 'higher level' or 'neurotic' forms of psychopathology. A careful scrutiny of psychoanalytic theory and clinical practice does not uphold such compartmentalization. Repression is ubiquitous in mental life. It contributes to normality (e.g., onset of latency), undergirds the 'psychopathology of everyday life' (e.g., parapraxes), exists alongside splitting in severe character disorders (e.g., borderline patients "forgetting" their appointments) and, by permitting a modified return of exiled mental contents, gives birth to neurotic symptoms as well as creative imagination. Taking Freud's seminal discourse on repression (in: Repression. Standard Edition, vol 14. Hogarth, London, pp 141-158 1915a) as its starting point, this paper elucidates the complex, nuanced, and pervasive nature of this defense. It deconstructs Freud's unitary concept of repression into four implicit binaries and updates his proposals in the light of contemporary psychoanalytic theory. The paper offers clear guidelines for clinical applications of these ideas.

Psychodynamic understanding and treatment of patients with congenital disability.

This paper is a follow-up to an article published in 1989 by Cubbage and Thomas. The purpose of that article was to provide a comprehensive analysis of classical Freudian concepts such as castration anxiety, narcissism and self-regard, fear of the loss of love, secondary gain, the death instinct, and ego strength as they related to the treatment and personality development of persons with disabilities. Despite a rigorous review of the literature, an important paper of Freud's with direct and significant implications for persons with congenital or other early-life disabilities was inadvertently overlooked. The purpose of the present paper is to correct that oversight and to provide an almost verbatim synopsis and rehabilitation treatment implications of Freud's (1916) comments on "Exceptions," a character designation that includes persons with congenital or other early-life disabilities that are viewed by the patient as having occurred through no fault of his or her own.

Considering Life and Death in Psychoanalysis.

Psychoanalytic therapy is not supposed to cure man from death, nor to help him forget about it. It is supposed to deal with the soul, and it is up to the soul to deal with death. Death is actually not an issue for psychoanalytic therapy-its only problem can be the soul. On the other hand, only for the soul is death an authentic problem. Only the soul can authentically bring death into question. Psychoanalysis has indebted humanity by finding the strength and critical prudence in a crucial moment for civilization to remove the veil of prohibition and shame from sexuality, which had been repressed for centuries. Today, sexuality is no longer repressed (it may be even too present in the media for some)-but death became repressed. This paper considers death as an essential topic for psychoanalysis.