Freud and the Psychoanalysis of Telepathy: Commentary on Claudie Massicotte’s “Psychical Transmissions”

Freud was interested in and eventually accepted the diverse forms of telepathic communication as psychoanalytic rather than occult phenomena, particularly as manifested in dreams. Massicotte revisits the topic of Freud and his interest in the occult in a manner that invites serious reconsideration of this aspect of his work, long the subject of intense controversy in the history of psychoanalysis. In my response to Massicotte’s paper I argue that Freud’s interest in telepathy or thought transference belongs to his psychoanalytic theories of the unconscious and transference. His approach to telepathy parallels his approach to religious beliefs: He accounts for both as creations of the human mind as individuals attempt to make sense and meaning of their real experiences. What Freud meant by telepathy is what contemporary psychoanalysis refers to as unconscious communication, and the strange, often inexplicable forms it takes in clinical contexts. For Freud, instances of telepathy or unconscious communication are to be understood contextually and relationally, revealing important data about the nature of affectively charged human relationships.     

Conscious inhibitions: Freud,anti-Semitism,and Hobbesian imagination

This work aims to portray the effects of Freud’s anxiety about anti-Semitic violence on his political theory and metapsychology. Taking as its entry point Freud’s reorientation of anti-Semitism as aggressive action, I argue that Freud’s fear of the violent mob can be located in three interconnected dimensions of his work, all deeply informed by Hobbesian imagination. First, Freud accepted a Hobbesian vision of social antagonism into his political theory; second, he formulated a deeper, more efficient defence mechanism against mob violence with his notion of psychical guilt; third, Freud’s fears penetrated his metapsychology. Suffering from anti-Semitism, Freud was not only quick to accept a Hobbesian perspective – he also reconstructed it to a degree that radically changed its meaning. Freud’s third and most pervasive manoeuvre destabilized one of Hobbes’s fundamental theoretical tenets by suggesting that the Hobbesian State of Nature is inherently a non-human reality.     

How translations of Freud’s writings have influenced French psychoanalytic thinking1

Translations of Freud ’s writings have had a lasting influence on psychoanalytic thinking in France. They have, all the same, given rise to some conceptual distortions as regards the ego and the id, the ideal ego and the ego ideal, and splitting. Lacan’s ‘return to Freud ’ certainly reawakened interest in Freud ’s writings; however, by focusing mainly on Freud ’s early work, Lacan’s personal reading played down the importance of the texts Freud wrote after his metapsychological papers of 1915. The fact that there is no French edition of Freud ’s complete works makes it difficult for French psychoanalysts to put them in a proper context with respect to his developments as a whole. The Oeuvres Complètes [Complete Works] edition may well turn out to be the equivalent of the Standard Edition, but it is as yet far from complete – and, since the vocabulary employed is far removed from everyday language, those volumes already in print tend to make the general public less likely to read Freud. In this paper, the author evokes certain questions that go beyond the French example, such as the impact that translations have within other psychoanalytic contexts. Now that English has become more or less the lingua franca for communication between psychoanalysts, we have to face up to new challenges if we are to avoid a twofold risk: that of mere standardization, as well as that of a ‘Babelization’ of psychoanalysis.     

Fried and Freud on the Acropolis; on duality in the base of psychoanalytic thinking

Freud was conflicted in relation to his religious background. On the one hand, he was very clear on his adherence to a scientific Weltanschauung. On the other, he was fascinated by the Moses figure and one may see a Judaist structure in his way of thinking. The aim of this paper is to reflect on this conflict and the question of faith in psychoanalysis. After looking at object and method in religion and psychoanalysis, the authors go into the concept of ‘psychic reality’ and its change in the history of psychoanalysis. Through an analysis of Freud’s A Disturbance of Memory on the Acropolis and the function of literature, it is claimed that faith may be seen as a condition for the sense of experiential reality.     

Notes on ‘Bemächtigungstrieb’ and Strachey’s translation as ‘instinct for mastery’

This short paper looks at Freud’s use of the term ‘Bemächtigungstrieb’ and its translation by Strachey as ‘instinct for mastery’ when Freud was describing the motives behind his grandson’s game with the wooden reel and string in Beyond the Pleasure Principle. The word ‘Macht’ [power], which is contained in the word ‘Bemächtigung’ points to Freud’s difficult relationship with Alfred Adler, whose early theories on the aggressive drive and later theories on ‘striving for power’ were initially rejected by Freud. Looking at the changes in Freud’s reception of Adlerian terms, some of which he later integrated into his own theory, throws light on his choice of the word ‘Bemächtigungstrieb’ in 1920, when he was just beginning to introduce his thoughts on the death instinct. A slightly different translation of the word ‘Bemächtigungstrieb’, one which takes these historical and theoretical aspects into account, could make these connections clearer for the English reader.     

The Moses

In this essay, the author engages the Moses, a sculpture by Michelangelo, as a transformational object. He does so in light of psychoanalytic interpretations of the statue, including Sigmund Freud’s (who referred to his essay on the Moses as “a joke”), as well as three psychoanalytic interpretations after Freud. While drawing on and combining features of all of these psychoanalytic interpretations, the author makes particular use of Moshe Halevi Spero’s interpretation to affirm a reading of the Moses as representing a paternal figure who not only gives up his anger (and power to castrate) but also actively nourishes his children like a nursing mother. The author also understands Freud’s essay on the Moses to be a form of teasing, which, in part, is why it has been a transformational object for him.

     

The empiricist as rebel: Jung,Freud, and the burdens of discipleship

However little they share in common, both Freudian and Jungian commentators have long agreed that Jung's theoretical development in the years following his psychoanalytic affiliation prompted an open “split” with Freud and the psychoanalytic movement. Careful examination of Jung's principal “rebel” works does not sustain this thesis, however, but rather indicates Jung's honest belief that his limited appropriation of certain psychoanalytic mechanisms and attendant theoretical modifications constituted full-fledged loyalty to psychoanalysis as he understood it. This perception receives significant support from the Freud-Jung correspondence which reveals Jung openly articulating the ground rules defining his loyalty to psychoanalysis as early as 1906, and Freud accepting, and even approving, his protégé's empirical reservations over the course of the next five years.     

Soul murders,wolf mother: Re-reading the Mowgli stories of The Jungle Book in a contemporary psychoanalytic perspective

Kipling’s (1894) ‘Mowgli stories’ a trio of tales set in India and written by an Englishman during the colonial period, are a natural bedfellow with cultural psychoanalysis; an approach to the unconscious that takes into account regional geography. While psychoanalysis’ interest in The Jungle Book began early and affectionately with Freud, both he and his successors read Kipling from the viewpoint of a certain geography and history associated with early European psychoanalysis. As such, psychoanalytic and post-colonial literary ways of reading Kipling, have, like the East and West of the writer’s ballad, generally resisted meeting. In this paper, I re-read the Mowgli Stories of Kipling’s Jungle Book with an awareness of how geography might have affected the subjectivity of prior analytic readers, offering the Mowgli stories anew to modern – by which I mean post-colonial – readers.     

Sabina Spielrein: out from the shadow of Jung and Freud

Abstract: Since the 1982 publication of Aldo Carotenuto's book, A Secret Symmetry: Sabina Spielrein Between Jung and Freud, there has been renewed interest in the life and work of Sabina Spielrein. She was Jung's first psychoanalytic case at the Burghölzli Hospital in 1904, and was referred to several times in The Freud/Jung Letters. Spielrein recovered, enrolled in medical school, and went on to become a Freudian analyst. Her most famous paper, published in 1912, ‘Destruction as a cause of coming into being’, was referred to by Freud in 1920 in relation to his Death Instinct theory. In the few Freudian publications on this controversial theory since 1920, Spielrein's contribution is consistently omitted. Jung also neglected to refer to her ‘Destruction’ paper in his early 1912 version of ‘Symbols of transformation’, even though he had edited her paper and had promised to acknowledge her contribution. He did refer extensively to Spielrein's first paper, her medical thesis, ‘On the psychological content of a case of schizophrenia’, published in 1911, as yet unpublished in English. In her paper Spielrein sought to understand the psychotic delusions of Frau M, a patient at the Burghölzli, much in the style of Jung's ‘Psychology of dementia praecox’ (1907). The purpose of this paper is to explore to what extent Spielrein's Frau M paper, and its companion ‘Destruction’ paper, make an original contribution to both Jung and Freud's emerging theories on the possible creative versus destructive outcomes of neurotic or psychotic introversion, culminating in Jung's concept of the ‘collective unconscious’ (1916) and Freud's concept of a ‘Death instinct’ (1920).     

Life and death in Freudian metapsychology: A reappraisal of the second instinctual dualism1

In this paper we re‐examine the second instinctual dualism hypothesis introduced by Freud in Beyond the Pleasure Principle. We suggest that the life instinct hypothesis as something opposed to the death instinct does not seem to fit into this theory easily. On the other hand, death instinct turns out to be an internal necessity of Freudian metapsychological theory from the beginning of Freud ’s metapsychological writing. We shall argue, based on the ideas formulated in Beyond the Pleasure Principle and in later metapsychological texts, that Freud could not wholly justify the existence of an opposition and a symmetry between the two classes of instincts. Even though up to his last works Freud held on to this instinctual dualism, again and again his arguments lead to the idea that the life instincts should be regarded, ultimately, as death instincts.     

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.     

'Little Hans': From his phobic episode to becoming an opera director

‘Little Hans’ is one of the most highly commented cases in the psychoanalytic literature. His work as an opera director from 1925 in Europe and then in the United States of America is much less well known. This may seem especially surprising given that Freud very soon detects Hans’s emerging interest in this subject. Yet Freud does not mention it either in 1909 when he reports the case, or when Hans visits him in 1922, even though Hans had already decided to become an opera director at this point. The author of this article endeavours to show how this artistic choice could be understood as a way of accommodating, in a double transference relationship with Freud and with his father, the unanalysed residue of the ‘Krawall’ (a term invented by Hans) and ‘the black thing’, both of which appeared during the phobic period.     

Mourning the dead,mourning the disappeared: The enigma of the absent–presence

Freud's interest in the impact of death on the living goes back further than Mourning and Melancholia (1917e, [1915]). In Totem and Taboo (1912–13) Freud noted the ambivalence of the emotions we experience in relation to the dead. In this paper, I focus on Mourning and Melancholia as a landmark in the understanding of both the normal and psychopathological aspects of mourning and depressive processes in human beings. Mourning and Melancholia bridges Freud's first and second topographic theories of the psychic apparatus and constitutes for many authors the foundation of his theory of internal object relations. With this psychoanalytic understanding of mourning as a framework, I discuss ‘special mourning processes,’ such as the those confronted by psychoanalysts in Argentina when treating the relatives of thousands of people who were ‘disappeared’ by the military dictatorship in the 1970s; they are ‘special’ in the sense that the external reality [which] constitutes the starting point of the psychic mourning process, as described by Freud, is absent. I argue that the ‘absent–presence’ of the body as an enigmatic message initiates a special mourning process that bears certain characteristics of, and is isomorphic to, Laplanche's seduction theory.     

Between Sigmund Freud and Paul Federn: culture as a shared path of sublimation

Freud’s interest in culture and its various manifestations – one could even call it a passion of his – is well known. We examine the correspondence between Freud and Paul Federn – which consists of 147 cards and letters, some of them completely new, and includes Freud’s letters to Federn’s wife – in order to show that their relationship too was based on their shared interest in culture. Federn was more than a colleague: he was both Freud’s right-hand man institutionally in Vienna and a trusted person to whom he referred some of his patients. This correspondence has not only historical significance but also brings to light the theoretical stakes in issues that continue to remain central to psychoanalysis.     

Attachment Theory, Religious Beliefs, and the Limits of Reason

This paper takes a new look at Freud’s critique of religious beliefs and wishes from the perspective of current attachment theory, particularly with reference to Peter Fonagy. By reconceptualizing Freud’s critique, it can be argued that he anticipated some current empirical studies in religiosity and attachment, and that his critique accurately describes the religiosity of insecurely attached individuals. The paper argues that current social theories, especially as represented in the work of Jürgen Habermas, about religion and its role in politics and the public sphere could benefit from incorporating insights from attachment theory.     

On authenticity: the question of truth in construction and autobiography

Freud was occupied with the question of truth and its verification throughout his work. He looked to archaeology for an evidence model to support his ideas on reconstruction. He also referred to literature regarding truth in reconstruction, where he saw shifts between historical fact and invention, and detected such swings in his own case histories. In his late work Freud pondered over the impossibility of truth in reconstruction by juxtaposing truth with ‘probability’. Developments on the role of fantasy and myth in reconstruction and contemporary debates over objectivity have increasingly highlighted the question of ‘truth’ in psychoanalysis. I will argue that ‘authenticity’ is a helpful concept in furthering the discussion over truth in reconstruction. Authenticity denotes that which is genuine, trustworthy and emotionally accurate in a reconstruction, as observed within the immediacy of the analyst/patient interaction. As authenticity signifies genuineness in a contemporary context its origins are verifiable through the analyst’s own observations of the analytic process itself. Therefore, authenticity is about the likelihood and approximation of historical truth rather than its certainty. In that respect it links with Freud’s musings over ‘probability’. Developments on writing ‘truths’ in autobiography mirror those in reconstruction, and lend corroborative support from another source.     

Dreaming of freud: Ferenczi,freud, and an analysis without end

The beginning of this paper documents Sigmund Freud's pre-psychoanalytic experience as a ‘first hand’ observer of childhood behavior both professionally and as the patriarch of a large extended family in Vienna. During 1898, Freud was in the midst of an intensive correspondence with Wilhelm Fliess – his most trusted confidant, mentor and colleague – when he wrote, in part, about his sister Marie whose family was relocating in Berlin. She was apparently about to consult Fliess as her prospective physician. During the process, Freud voiced psychological assessments not only about his sister; but, also about her husband and their three daughters. The youngest among them was a 5-year old whom he characterized as “a rather gifted child, severely [hysterical]” (bracketed word in quotation juxtaposed for clarity).

Eleven years later, Freud wrote a case study about a 5-year old boy whose pseudonym, for publication purposes, was Little Hans. The life of Little Hans (as well as the lives of his parents) has been thoroughly examined and we now know something about how he matured as an adult. In a contrasting context, less is known about the ‘psychological trajectory’ of Freud's 5-year old niece who also distinguished herself in certain respects as she matured during her abbreviated later life. She remained the subject of documentable correspondence mailed to him by his youngest daughter Anna as well as foreboding prospects articulated in a letter he subsequently wrote to an English nephew.     

Sándor Ferenczi und der Institutionskonflikt der Psychoanalyse

By the foundation of the International Psychoanalytical Association by Freud, Jung and Ferenczi the “psychoanalytic movement” joined into regulated tracks. Thus, the project “Psychoanalysis”, a project in the spirit of the “Aufklärung”, which had prescribed itself to individualistic autonomy, got into breach. In this contribution the reasons are reflected in regard to the establishment as non-university science and the threat of marginalization. They objected Freud’s pretension of influence and belonging. It is unclear why it was explicitly Sándor Ferenczi who was designated to be the precursor of that foundation. He was initially a critical opponent of Freud’s thoughts. His biography illustrates that the institutionalization of psychoanalysis happened too early and that this brought scientific isolation and personal distress over his life when, at the end of his life, he strived for emanzipation in his relationship to Freud.