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And as I made my way through the apartment, the life and thoughts of this influential and extraordinary mind peeled away slowly to reveal the everyday, intimate details of this family living in a historical time. Father of six, Sigmund Freud spent nearly half a century as a tenant at Berggasse 19, together with his wife Martha, his children and his sister-in-law Minna Bernays, and a couple of helps. The collection of letters that the professor-doctor wrote to his wife offers glimpses of his life and personality. Yesterday I did my writing in the evening and hope to do the same today.
Business middling: today it would be more profitable to be a glazier than a doctor. Despite his ambivalence about Vienna and frequent, wide travel, Freud missed being at Berggasse You are now subscribed to our newsletters. Freud with his daughter Anna at the time of their emigration in Photo: Alamy. This sister soon fell ill and died, while the patient and her mother were away.
The absent ones were hastily recalled, without being told fully of the painful situation. As the girl stood by the bedside of her dead sister, for one short moment there surged up in her mind an idea, which might be framed in these words: "Now he is free and can marry me. The girl fell ill with severe hysterical symptoms, and, when I came to treat the case, it appeared that she had entirely forgotten that scene at her sister's bedside and the unnatural, egoistic desire which had arisen in her.
She remembered it during the treatment, reproduced the pathogenic moment with every sign of intense emotional excitement, and was cured by this treatment. Perhaps I can make the process of repression and its necessary relation to the resistance of the patient, more concrete by a rough illustration, which I will derive from our present situation. Suppose that here in this hall and in this audience, whose exemplary stillness and attention I cannot sufficiently commend, there is an individual who is creating a disturbance, and, by his ill-bred laughing, talking, by scraping his feet, distracts my attention from my task.
I explain that I cannot go on with my lecture under these conditions, and thereupon several strong men among you get up, and, after a short struggle, eject the disturber of the peace from the hall. He is now "repressed," and I can continue my lecture. But in order that the disturbance may not be repeated, in case the man who has just been thrown out attempts to force his way back into the room, the gentlemen who have executed my suggestion take their chairs to the door and establish themselves there as a "resistance," to keep up the repression.https://agendapop.cl/wp-content/prey/fyh-spy-no.php
Why Freud Survives
Now, if you transfer both locations to the psyche, calling this "consciousness," and the outside the "unconscious," you have a tolerably good illustration of the process of repression. We can see now the difference between our theory and that of Janet. We do not derive the psychic fission from a congenital lack of capacity on the part of the mental apparatus to synthesize its experiences, but we explain it dynamically by the conflict of opposing mental forces, we recognize in it the result of an active striving of each mental complex against the other.
New questions at once arise in great number from our theory. The situation of psychic conflict is a very frequent one; an attempt of the ego to defend itself from painful memories can be observed everywhere, and yet the result is not a mental fission. We cannot avoid the assumption that still other conditions are necessary, if the conflict is to result in dissociation.
I willingly concede that with the assumption of "repression" we stand, not at the end, but at the very beginning of a psychological theory.
Why Freud Survives | The New Yorker
But we can advance only one step at a time, and the completion of our knowledge must await further and more thorough work. Now do not attempt to bring the case of Breuer's patient under the point of view of repression. This history cannot be subjected to such an attempt, for it was gained with the help of hypnotic influence. Only when hypnosis is excluded can you see the resistances and repressions and get a correct idea of the pathogenic process. Hypnosis conceals the resistances and so makes a certain part of the mental field freely accessible.
By this same process the resistances on the borders of this field are heaped up into a rampart, which makes all beyond inaccessible. The most valuable things that we have learned from Breuer's observations were his conclusions as to the connection of the symptoms with the pathogenic experiences or psychic traumata, and we must not neglect to evaluate this result properly from the standpoint of the repression-theory. It is not at first evident how we can get from the repression to the creation of the symptoms. Instead of giving a complicated theoretical derivation, I will return at this point to the illustration which I used to typify repression.
Remember that with the ejection of the rowdy and the establishment of the watchers before the door, the affair is not necessarily ended. It may very well happen that the ejected man, now embittered and quite careless of consequences, gives us more to do. He is no longer among us, we are free from his presence, his scornful laugh, his half-audible remarks, but in a certain sense the repression has miscarried, for he makes a terrible uproar outside, and by his outcries and by hammering on the door with his fists interferes with my lecture more than before.
Under these circumstances it would be hailed with delight if possibly our honored president, Dr. Stanley Hall, should take upon himself the role of peacemaker and mediator. He would speak with the rowdy on the outside, and then turn to us with the recommendation that we let him in again, provided he would guarantee to behave himself better. On Dr. Hall's authority we decide to stop the repression, and now quiet and peace reign again. This is in fact a fairly good presentation of the task devolving upon the physician in the psychoanalytic therapy of neuroses.
To say the same thing more directly: we come to the conclusion, from working with hysterical patients and other neurotics, that they have not fully succeeded in repressing the idea to which the incompatible wish is attached. They have, indeed, driven it out of consciousness and out of memory, and apparently saved themselves a great amount of psychic pain, but in the unconscious the suppressed wish still exists, only waiting for its chance to become active, and finally succeeds in sending into consciousness, instead of the repressed idea, a disguised and unrecognizable surrogate-creation, to which the same painful sensations associate themselves that the patient thought he was rid of through his repression.
This surrogate of the suppressed idea - the symptom - is secure against further attacks from the defenses of the ego, and instead of a short conflict there originates now a permanent suffering. We can observe in the symptom, besides the tokens of its disguise, a remnant of traceable similarity with the originally repressed idea; the way in which the surrogate is built up can be discovered during the psychoanalytic treatment of the patient, and for his cure the symptom must be traced back over the same route to the repressed idea.
If this repressed material is once more made part of the conscious mental functions, a process which supposes the overcoming of considerable resistance - the psychic conflict which then arises, the same which the patient wished to avoid, is made capable of a happier termination, under the guidance of the physician, than is offered by repression. There are several possible suitable decisions which can bring conflict and neurosis to a happy end; in particular cases the attempt may be made to combine several of these.
Either the personality of the patient may be convinced that he has been wrong in rejecting the pathogenic wish, and he may be made to accept it either wholly or in part; or this wish may itself be directed to a higher goal which is free from objection, by what is called sublimation; or the rejection may be recognized as rightly motivated, and the automatic and therefore insufficient mechanism of repression be reinforced by the higher, more characteristically human mental faculties: one succeeds in mastering his wishes by conscious thought.
Forgive me if I have not been able to present more clearly these main points of the treatment which is today known as "psychoanalysis. Regarding the nature of the unacceptable wishes, which succeed in making their influence felt out of the unconscious, in spite of repression; and regarding the question of what subjective and constitutional factors must be present for such a failure of repression and such a surrogate or symptom creation to take place, we will speak in later remarks. Ladies and Gentlemen: It is not always easy to tell the truth, especially when one must be brief, and so today I must correct an incorrect statement that I made in my last lecture.
I told you how when I gave up using hypnosis I pressed my patients to tell me what came into their minds that had to do with the problem we were working on. I told them that they would remember what they had apparently forgotten, and that the thought which irrupted into consciousness would surely embody the memory for which we were seeking.
I claimed that I substantiated the fact that the first idea of my patients brought the right clew and could be shown to be the forgotten continuation of the memory. Now this is not always so; I represented it as being so simple only for purposes of abbreviation.
In fact, it would only happen the first time that the right forgotten material would emerge through simple pressure on my part. If the experience was continued, ideas emerged in every case which could not be the right ones, for they were not to the purpose, and the patients themselves rejected them as incorrect.
Pressure was of no further service here, and one could only regret again having given up hypnosis. In this state of perplexity I clung to a prejudice which years later was proved by my friend C. Jung of the University of Zurich and his pupils to have a scientific justification. I must confess that it is often of great advantage to have prejudices. I put a high value on the strength of the determination of mental processes, and I could not believe that any idea which occurred to the patient, which originated in a state of concentrated attention, could be quite arbitrary and out of all relation to the forgotten idea that we were seeking.
That it was not identical with the latter, could be satisfactorily explained by the hypothetical psychological situation. In the patients whom I treated there were two opposing forces: on the one hand the conscious striving to drag up into consciousness the forgotten experience which was present in the unconscious; and on the other hand the resistance which we have seen, which set itself against the emergence of the suppressed idea or its associates into consciousness. In case this resistance was nonexistent or very slight, the forgotten material could become conscious without disguise.
It was then a natural supposition that the disguise would be more complete, the greater the resistance to the emergence of the idea. Thoughts which broke into the patient's consciousness instead of the ideas sought for, were accordingly made up just like symptoms; they were new, artificial, ephemeral surrogates for the repressed ideas, and differed from these just in proportion as they had been more completely disguised under the influence of the resistances. These surrogates must, however, show a certain similarity with the ideas which are the object of our search, by virtue of their nature as symptoms; and when the resistance is not too intensive it is possible from the nature of these irruptions to discover the hidden object of our search.
This must be related to the repressed thought as a sort of allusion, as a statement of the same thing in indirect terms. We know cases in normal psychology in which analogous situations to the one which we have assumed give rise to similar experiences. Such a case is that of wit. By my study of psychoanalytic technique I was necessarily led to a consideration of the problem of the nature of wit.
I will give one example of this sort, which, too, is a story that originally appeared in English. The anecdote runs: Two unscrupulous business men had succeeded by fortunate speculations in accumulating a large fortune, and then directed their efforts to breaking into good society. Among other means they thought it would be of advantage to be painted by the most famous and expensive artist of the city, a man whose paintings were considered as events.
The critic looked for a long time, looked about as though in search of something, and then merely asked, pointing out the vacant space between the two pictures: "And where is the Saviour? I see that you are all laughing over this good example of wit, which we will now attempt to analyze. We understand that the critic means to say: "You are a couple of malefactors, like those between whom the Saviour was crucified.
We cannot expect to find in the case of wit all those relations that our theory supposes for the origin of the irruptive ideas of our patients, but it is my desire to lay stress on the similar motivation of wit and irruptive idea. Why does not the critic say directly what he has to say to the two rogues?
Because, in addition to his desire to say it straight out, he is actuated by strong opposite motives. It is a proceeding which is liable to be dangerous to offend people who are one's hosts, and who can call to their aid the strong arms of numerous servants. One might easily suffer the same fate that I used in the previous lecture to illustrate repression. On this ground, the critic does not express the particular insult directly, but in a disguised form, as an allusion with omission.
The same constellation comes into play, according to our hypothesis, when our patient produces the irruptive idea as a surrogate for the forgotten idea which is the object of the quest. Ladies and Gentlemen, it is very useful to designate a group of ideas which belong together and have a common emotive tone, according to the custom of the Zurich school Bleuler, Jung and others , as a "complex.
So we let the patient speak along any line that he desires, and cling to the hypothesis that nothing can occur to him except what has some indirect bearing on the complex that we are seeking. If this method of discovering the repressed complexes seems too circumstantial, I can at least assure you that it is the only available one. In practicing this technique, one is further bothered by the fact that t he patient often stops, is at a standstill, and considers that he has nothing to say; nothing occurs to him.
If this were really the case and the patient were right, our procedure would again be proven inapplicable.