Psychoanalytic interpretations: Word-music and translation

A perspective on psychoanalytic interpretations as a special case of artistic translations (i.e. translations of both content and formal aspects of discourse) is proposed. Mutative interpretations are seen as creative endeavours that always presuppose a prior text, which is itself already a translation. Freud's main uses of the metaphor of translation as an intrapsychic as well as an intersubjective phenomena, their resonance among later psychoanalytic thinkers and their convergence with classic theories of translation are presented. A perspective on psychoanalytic interpretations as an evolving self-other dialect is developed within the framework of Borges's theory of translation and Bakhtin's concept of exotopy. This framework questions the possibility of an original source, proposes the translator's inevitable implication in translation and underscores intersubjectivity as a necessary way towards the translation of absent meanings. The work of translation also highlights the relevance of space and time contexts, as well as the necessary role of a different other for the interpretation of unconscious processes. Differences between theories of translation reiterate contemporary psychoanalytic controversies about the preeminence of the analysand's subjectivity and the intersubjective approach to treatment. Borges's 'The Aleph' and an excerpt of Dora's case offer paradigmatic demonstrations of the limits and possibilities of understanding through translation.     

The myth of Freud's ostracism by the medical community in 1896-1905: Jeffrey Masson's assault on the truth

The story recounted by Jeffrey M. Masson of the medical community's outraged response to the seduction theory is treated as historical fact in some of the recent literature on Freud's early psychoanalytic experiences. In this article the evidence adduced by Masson in The Assault on Truth (1984) to buttress his account of Freud's supposed ostracism is critically examined. It is concluded that this evidence fails to substantiate Masson's version of events, that there is abundant evidence that refutes it, and that he has ignored the historical research that demonstrates that the notion that Freud's early psychoanalytic writings received an irrationally hostile reception is a myth.     

The life instinct

In psychoanalytic writing an oversimplified interpretation of Freud's concept of the life and death instincts sometimes colours the presentation. Roughly, there is an implication that the life instinct is 'good' and the death instinct 'bad'. Freud however is clear that: "Neither of these instincts is any less essential than the other; the phenomena of life arise from the concurrent or mutually opposing action of both"(1933b, p. 209). In this paper I look in detail at the characteristics of the life instinct as conceptualized by Freud, and draw on Bion's work 'on linking' to elaborate Freud's view that binding is the life instinct's key characteristic. I suggest that there are pathological forms of both the life and death instinct if defused (separated off) from the other, and I explore a pathological variation of the life instinct in which binding is without the negation, rest, limit or end provided by the 'opposing action' of the death instinct. I consider an instance of the kind that any analyst might meet clinically, in which an inhibited patient experiences severe anxiety that life-giving connections threaten to proliferate indiscriminately and to an overwhelming intensity and size.     

Freud's baby: Beyond autoerotism and narcissism

The prevailing notion in the psychoanalytic literature is that Freud's thinking on neonatal object relations is completely captured in terms of his concepts of autoerotism and primary narcissism. Indeed, for Freud, autoerotism and primary narcissism conceptualize the earliest libido distributions, but these concepts do not exhaust Freud's model of early mental life. In this paper, the author endeavors to show that Freud's hypothetical infant arrives at autoerotism and narcissism at the expense of, and secondary to, primitive object-relatedness. More specifically, an appreciation of Freud's views on primitive object relations in light of the self-preservative instinct demonstrates his view that the infant is born into a state of mutual adaptation with the mother. The author makes detailed use of Freud's writings to show his conception of an infant who, from the inception of neonatal life, has the mental sophistication to maintain complex relations with instinctual objects, the sources of gratification or frustration, part-objects confusedly perceived because of cognitive immaturity and/or fantasy distortion. Such complexity includes the infant's capacity for primitive forms of perception, boundary formation, reality testing, and defensive, splitting-based projections and introjections.     

Erikson's General and Adult Developmental Revisions of Freudian Thought: “Outward,Forward, Upward”

In this paper I explore Erik Erikson's revisions of Freudian thought and reasons for his conceptual departure. I show Erikson as the second stage psychoanalytic theorist who shifted thought upward in consciousness, outward to the social world, and forward throughout the complete life span. I explore Erikson's dispute of Freud's reductionism and predeterminism, and illustrate Erikson's movement afield of a model of mental illness, fragmentation, and negation. I explore Erikson's view that the social world is both inside and outside the psyche, rather than solely external to the person as Freud had held. Addressed is Erikson's conversion of Freud's notions of adult morality to a developmental view of the adult as a potentially moral–ethical person, and Erikson's revision of Freud's concepts of the potentially rational adult to a view of the adult with rational and emotional attributes. These words are Erikson's (1975, p. 39) terms for his theoretical focus. Erikson said that he had felt compelled to alter Freudian views, for the second stage psychoanalytic thought in which he participated required a focus on healthy development instead of attention to deviations from health. Such thought also required analysis of the importance of consciousness and of engagement in the social world, as well as a theory of adult development that extends throughout the mature years to chart the person's psychosocial growth and the development of principled behavior. To Erikson, Freud's views were reductionistic due, in part, to their placement within Newtonian and Darwinian thought. Further, Freud's thought was based on the assumption of an invariably moral person, and of the human who would eventually rise above the irrational powers that he found to govern the self. In this paper, I take up these points. I look to Erikson's revisions of Freudian thought, emphasizing the ways in which he made us think differently about psychological life and about adults in their ongoing development. This synthesis adheres to the points Erikson himself made about his departure from Freud, thoughts that appear in Erikson's (1987b) Harvard notes and marginalia, in his audiotapes, and in portions of his published writings.     

The history of Russian psychoanalysis and the problem of its periodisation

The formation and spread of the psychoanalytic teaching of Sigmund Freud and his followers is one of the most significant events in the life of the spirit in the twentieth century. The recognition of this as an historical fact--irrespective of its relation to Freud and his ideas--assumes of course and need to gain a proper understanding and appropriate interpretation of psychoanalysis in all its dimensions. Generally speaking, the history of psychoanalysis and the psychoanalytic movement has been researched quite fully, although for a variety of reasons and circumstances there are a number of gaps in it. Perhaps the most important of these is the history of Russian psychoanalysis, which has developed within a country where, at the beginning of the century, Freud's works were translated and published in a most effective and representative way, and where psychoanalytic ideas drew a response both from specialists and among the public at large, although in content and inclination the Russian mentality did not at heart suit a psychoanalytical treatment of man and his culture.     

Transcending the caesura: the reading effects of Borges's fiction

This essay explores the assumption that the sense of perplexity and surprise that characterizes the reading of many of Borges's works of fiction is related to these stories' direct and explicit exposition of transitive thoughts transcending caesurae (Bion, 1977). Borges presents a world in which diverse and even contradictory points of view or interpretations coexist. These texts allow for paradox to be acknowledged and to remain unresolved. The author suggests that Borges's writing style, the form of his stories and essays, allows for the containment of the anxiety that the possibility of evolutionary change may create. Borges's works of fiction symbolize the paradoxical nature of the caesura: inner continuity where there appears to be a break After reviewing Bion's concepts of caesura and transcendence of caesura, the stylistic devices that Borges uses in relation to the coexistence of different perspectives or interpretations will be discussed. A psychoanalytical reading of Borges's Theme of the Traitor and the Hero and The South enriches the understanding of processes of failure and success in transcending caesurae. The relevance of the transcendence of the caesura for analytic listening is underscored.     

As the wheel turns: a centennial reflection on Freud's Three Essays on the Theory of Sexuality

Freud's theories of psychosexual development, while highly original, were anchored in the explosion of scientific studies of sex in the nineteenth century. Most of these studies were based on masturbation, homosexuality, and deviance, with little attention given to normal sexuality. Around the turn of the century, the narrow interest in pathological sexuality and sexual physiology gradually gave way to a broader interest in normal sexuality. It was in the context of these expanding studies of sexuality that Freud proposed the first psychological view of sexuality, a theory that defined sex as being at the interface between soma and psyche. Libido theory, which Freud developed, is a theory of drives and conflicts. For Freud, libido was the major force in personality development, and he posited sexual conflicts as the heart of neuroses, sexual fixations as the essence of perversions. This article traces the way Freud's libido theory has served as one of the mainsprings in the development of psychoanalytic theory. It also addresses the major revisions that have taken place in libido theory, with a focus primarily on object relations theory, and the impact of culture on the way sex and sexual mores are parsed.     

Psychoanalytic theory and its relation to clinical work.

Freud's shift to the fantasy theory of neurosogenesis defined the investigation of intrapsychic life as our fundamental theoretical purview. In assigning to inner experience a data base for scientific exploration, there is reflected a central epistemological innovation which must profoundly alter the way we view what is real. This paper considers some of the continuing clinical challenges and far-reaching implications posed by this shift to "psychic reality" as our core psychoanalytic theory.     

John Nash's Delusional Decade: A Case of Paranoid Schizophrenia

Continues the psychoanalytic study of mathematical genius John Nash in Capps (2003) by focusing on the decade, during his thirties, when he was most delusional. Explores the connections between the content of his delusions and his life history and immediate circumstances, with particular attention to the way in which his delusions reflected the bisexual confusion discussed in the previous essay. Uses Freud's analysis of the mechanism of paranoia in his Dr. Schreber study to account for the nature and progression of Nash's delusions.     

The reception of Holocaust research in the world of psychology

After having spoken to lay and professional audiences in Germany, Switzerland, Austria, England, France and in the United States on the effects of the Shoah on people in psychotherapy today and found varying reactions, I decided to pursue the question in a more consequential way. I devised a questionnaire which I sent to a large number of international psychoanalytic societies. My initial impressions were confirmed: Freudian societies generally devote more work to the topic. Some Jungian societies with especially interested individuals have also devoted a substantial amount of work to the Shoah and its aftermaths. The Jungian hesitancy has to do with our often more archetypal approach and with shame about Jung's statements on the Jewish archetype. On the collective level, the presence of a survivor population seems to make research on the topic more difficult. A certain amount of time must evolve before a society (be it professional, individual or political) deals with collective trauma, be it the Shoah or political oppression. On the personal level, intimacy (also in future, adult relationships) seems blocked when fantasies about parents' implications in the Shoah prevail. The bottom line of both phenomena is taboo, a prohibition against touching tameh. I propose that the IAAP supports research projects on the Shoah. They could also, as the Freudians do, offer a special prize at each international conference for the best piece of research on the topic of collective trauma.     

Reconstructing the Sacred: Evolving Conceptualizations of Religious Faith in Psychoanalytic Theory and Practice

Freud's original understanding of religion was categorically depreciative, and tended to portray religious faith in exclusively western and patriarchal terms (S. Freud, 1913/1989, 1927/1989). More recently, many of Freud's assertions about religion have been questioned. The psychoanalytic contributions of W. D. Fairbairn (1954), and D. W. Winnicott (1971) as well as the work of feminist scholars (N. Chodorow, 1974, 1989; C. Gilligan, 1993) and multicultural theorists (A. Roland, 1996) have profoundly shaken the metapsychological substructure upon which Freud rested his critique of spiritual faith. This paper describes how a gradual historical evolution has occurred in psychoanalytic theory, so that the work of such theorists as A. M. Rizutto (1979), M. H. Spero (1992), and H. Kohut (1984, 1985) now delineates the adaptive and creative place that religious experience can have in human development and psychological life.     

Toward a psychoanalytic iconography

In describing the principles of psychoanalytic iconography, I follow a historical approach, pointing out that the rudiments of such an interpretive mode are present in Freud's works on Leonardo and on the Moses of Michelangelo and reach a classical expression in Kris's paper on Messerschmidt. Some recent scholarly studies of works of art rest on the incorporation of psychoanalysis into contemporary views of the nature of man, thus permitting a level of analysis of art not previously attained. The interface between a psychoanalytic understanding of the artist's life and preoccupations and the unconscious content present in the work itself continues to offer an opportunity for refining the analytic tool as an instrument for understanding aesthetic response and creativity.     

The transference neurosis in Freud's writings

This paper reviews the evolution of the concept of transference neurosis in Freud's writings. It suggests that the language in which the concept of the transference neurosis is originally expressed by Freud includes an idea of the analyst as aggressively pursuing the analytic cure by waging a solitary battle against the patient's disease. With the representation of the death drive and the larger role accorded to sadism as its external manifestation in Freud's revised drive theory of 1920, the patient becomes the ally; resistance, in the sense of the conservative forces, not disease, in the sense of libidinal conflict, becomes the enemy. It is thus difficult to speak of a transference neurosis in the circumscribed way Freud originally meant it, and he ceased to use the term after 1926 rather than redefine it to fit his broader perspective. In this broader perspective, relative resolution of conflict replaced radical liberation of the patient from disease. That Freud did not redefine the term does not imply that he discarded it, or that we necessarily should. This paper suggests that Freud implied a functional distinction between transference as transforming agent and transference neurosis as result of that transformation. That distinction defines psychoanalytic cure in terms of the understanding of a symbolic transformation which is, through the transference neurosis, reexperienced as part of the psychoanalytic process.     

The moral journey of the first Viennese psychoanalysts.

By exploring the cultural concerns of Freud's first Viennese disciples, this article explains how these concerns helped inspire both intellectual conviction in Freudianism and inner commitment to the psychoanalytic movement. In this way, it illuminates an important underlying identity between medical practitioners and laypersons within Freud's circle. At the same time, it brings to light the tension between values and science in Viennese psychoanalysis.     

Fiction as an aid to therapy: a narrative and family rationale for practice

Stories of literary merit written by others (novels, plays, etc.) can be used in therapy to help people tell their personal stories. Existing approaches to the use of fiction draw mainly from psychoanalytic assumptions. From a narrative and family perspective, the claim is that when persons of all ages spontaneously report on the content of a favourite story, this story functions as a 'safe' vehicle for them to talk about their own lives, experiences and emotions that have been marginalized or shaped to fit transgenerational themes. In addition, the form of a favourite story can help in the transformation of a non-intelligible and/or pessimistic self-narrative. A case example is used to illustrate the suggested steps for working with clients on a favourite novel. The therapist encourages family member(s) to claim ownership of the assumed experiences, wishes and positive life developments of their favourite characters, and to help them see the narrative structures and linguistic features they have used for the various retellings of the story as properties of their own self-narratives.     

WITTGENSTEIN'S PERSONALITY AND HIS RELATIONS WITH FREUD'S THOUGHT

In this contribution the author examines the connections between Wittgenstein's personality and his attitude to Freud's psychoanalytic theories in the light of biographies of the philosopher, published exchanges of letters between him and his sisters, his 'secret' diaries from the time of the First World War, his diaries from the nineteen-thirties and the writings in which he discusses Freud and psychoanalysis. The paper quotes liberally from all these sources. Following an account of Wittgenstein's cultural and family background in Vienna and his subsequent peripatetic life, hypotheses are presented concerning his personality, sexuality and 'internal' theology, together with some ideas about his relationship with his family (in particular, his parents and sisters) and his critique of Freud's theories, with particular reference to dreams and their interpretation. Wittgenstein emerges as a highly original philosopher who is, however, emotionally disturbed and restless. His personality is found to have narcissistic aspects that moulded his behaviour and thought, and the author contends that his mental suffering caused him to apply psychological and psychoanalytic categories to his philosophy.     

Freud's Irma dream and the origins of psychoanalysis

This paper investigates Freud's Irma dream as a response, in part, to the publication of Studies on Hysteria (Breuer & Freud, 1893-1895). As such, Freud's dream and associations reveal a great deal regarding the origins of psychoanalysis. The preamble to the dream reflects Freud's concern with the ground rules and boundaries of the psychotherapeutic technique that he was in the process of developing. This paper cites evidence for Freud's concerns regarding the consequences of alterations in these basic tenets. The Irma dream and Freud's associations also convey a deep and apparently unconscious concern within Freud in respect to the concept of transference, which he may have realized on some level had been used to defensively deny disturbing inputs by the therapist into the treatment situation and patient. The dream may be understood also as reflecting a deep sense of concern regarding unrecognized harmful effects of psychoanalytic psychotherapy and Freud's concern that the treatment process might be more destructive than helpful. The curative aspects of psychotherapy are viewed in terms of action-discharge rather than insight. In all, this reanalysis of the Irma dream focuses on Freud's unconscious conflicts, fantasies, and anxieties at a time when he, along with Breuer, presented a burgeoning psychoanalytic treatment modality to the professional world.