Sigmund Freud and James Putnam: Friendship as a Form of Sublimation

This article focuses on Freud’s lectures at Clark University in 1909 and the correspondence that followed from Freud’s visit to America with the Boston neurologist James Jackson Putnam. Particular emphasis is given to the concept of sublimation, specifically to Putnam’s desire to make sublimation a goal of psychoanalysis and his view that sublimations should reflect the individual’s recognition of the interests of the community or desire for an ideal community. Against Putnam, we endorse Freud’s view that sublimation should not be a goal of psychoanalysis. However, we support Putnam’s emphasis on the social value of sublimations, but in a more limited sense than he proposes in his correspondence with Freud. We suggest that the correspondence between Putnam and Freud reflects the very fact that the lifting of sexual repressions makes possible the development of male friendships. Thus, we view the correspondence between Freud and Putnam as an instance of sublimation, and suggest that the friendship that this correspondence reflected and nurtured is an example of the ideal community to which we humans aspire but which often remains elusive and unrealized.     

William James and Sigmund Freud: "The Future of Psychology Belongs to Your Work"

Although James and Freud are generally not considered scientific by experimental psychologists, both wrote about their view of what a scientific psychology should look like. Their radically different philosophical epistemologies and historical origins are reviewed, to provide an understanding of their respective visions for psychology. James took his stand on a new metaphysical foundation for the way experiments should be conducted with his formulation of radical empiricism. Freud attempted a neurological explanation of the unconscious in his "Project for a Scientific Psychology." Remarkably, their definitions of psychology as a science had a similar ring. Likely, this is because both took a phenomenological position with regard to how they defined science, which is also probably the primary reason their ideas on the subject have always been rejected by experimentalists. The humanistic implications of the neuroscience revolution, however, have caused a reassessment of their respective positions, as philosophical questions about the nature of consciousness have brought both Freud and James back into vogue, but in new and unexpected ways.     

Daydreaming, Consciousness, and Self-Representations: Empirical Approaches to Theories of William James and Sigmund Freud

In honor of Saul Rosenzweig's lifelong efforts to provide empirical tests of psychoanalytic theories, this paper has focused on a series of research approaches to examining the concepts of William James and Sigmund Freud relating to waking fantasy, ongoing thought, and beliefs about the self. Studies involving projective methods, psychometric analyses of self-report questionnaires, laboratory tests of daydreaming during signal-detection tasks, thought-sampling during natural daily activities and psychological correlates of actual-self and ideal-self discrepancies are described. Clinical applications of these methods are also presented. The findings in general point to the value of James's conception of conscious thought as an important basis along with cognitive unconscious processes for studying clinical phenomena, personality, and even the metaphors of dreams. Rosenzweig's emphasis on formal research testing of psychoanalytic processes is supported.     

Writing towards Death: William James and Sigmund Freud and Sustaining Objects/Practices

Pastoral Psychology - This article addresses how the practice of writing for William James and Sigmund Freud served as a sustaining object/practice and a testament of faith when they faced illness...     

Sigmund Freud and the diagram-maker school of aphasiology.

Published 100 years ago, Freud's monograph on aphasia, Zur Auffassung der Aphasien, is an incisive analysis of the so-called diagram-makers, those aphasiologists who would reduce brain and language to simple schemes of circumscribed cortical centers linked by unidirectional subcortical pathways. Chief architects of the diagram-maker school were Wernicke and Lichtheim, and their formulations of conduction aphasia and the transcortical aphasias were particular targets of Freud's trenchant criticism. Freud argued against functional differentiation within left hemisphere perisylvian language regions, and he suggested that traditional aphasic syndromes were artifacts of lesions that included cortical language regions and deeper white matter pathways not directly involved with language. He provided an innovative classification of aphasia based on types of associations presumed to be affected. Freud, however, failed to adduce new clinical or pathological observations; he was perhaps unnecessarily harsh in challenging authorities in the field of aphasia; and his theory had to compete with a straightforward and already entrenched anatomical view of language representation. Despite Freud's lucid argumentation, his carefully crafted monograph was never widely noted.     

Constructing an Aesthetic Weltanschauung: Freud,James, and Ricoeur

I will investigate in this paper what kind of Weltanschauung Freud suggests. Although Freud argues in the lecture XXXV, The Question of a Weltanschauung (1933), that psychoanalysis is incapable of creating a Weltanschauung of its own, I think that he has a certain Weltanschauung, i.e., the aesthetic worldview, which involves his scientific, psychoanalytic, and artistic principles. Furthermore, I will explicate that Freud's aesthetic worldview is ultimately related to the Weltanschauungen of William James and Paul Ricoeur. I will focus particularly on their terms, sympathetic and poetic, which are the crucial elements that constitute the aesthetic Weltanschauung. Finally, I will briefly present my intention in drawing this aesthetic Weltanschauung. I will conclude that throughout the aesthetic Weltanschauung we may accept that everything is precious, pertinent, and worthy to be viewed as a part and a whole, and as home (Heim).