The dual impact of Freud's death and Freud's death instinct theory on the history of psychoanalysis

Since I have ranged over a rather large territory in this presentation I will summarize my main points. I claim that the very way Freud created psychoanalysis made it impossible for it to continue to grow and develop as a unified movement after his death. Unlike other sciences, psychoanalysis had no way of differentiating its basic findings from what is yet to be discovered. I then reintroduced my differentiation between heretics, modifiers, and extenders, claiming that after Freud’s death there was less opportunity for heretics and more space for modifiers. I assigned a crucial role to the fact that Anna Freud did not succeed in expelling the Kleinians. In the second part of the paper I presented the view of those who made use of Freud’s death instinct theory and those who opposed it. Many analysts preferred to ignore dealing with it rather than state their opposition. My presentation was biased in favor of those who chose to work with the death instinct as a clinical reality,highlighting Ferenczi’s construction. I made the claim, so far as I know never made before, that Freud’s death instinct theory had a traumatic impact on the psychoanalytic movement because it greatly limited the belief in the curative power of our therapeutic work. After his announcement of the dual-instinct theory Freud withdrew his interest in psychoanalysis as a method of cure. By doing so he inflicted a narcissistic wound on psychoanalysis. I believe that the creativity of psychoanalysis will improve if we face this difficult chapter in our history.     

The way of authenticity and the quest for personal integrity1,2

The author reviews the respective conceptions of authenticity proposed by the existentialist philosophers, Fredrich Nietzsche and Martin Heidegger, each of whom situate it in the inherent difficulty of resisting the herd instinct in one's interpersonal relationships, then sets out to show how, despite the absence of authenticity as a technical term in the psychoanalytic lexicon, the technical principles of psychoanalysis enumerated by Freud are compatible with the views of both Nietzsche and Heidegger. The author then gives examples of other psychoanalytic authors who similarly embrace the spirit of authentic relating in their conception of the clinical situation, including the work of D. W. Winnicott, Wilfred Bion, and Jacques Lacan. The author concludes that in the psychoanalytic context the imposition and experience of suffering are invaluable components of authenticity and therapeutic change.     

The death instinct and the mental dimension beyond the pleasure principle in the works of Spielrein and Freud

In ‘Destruction as Cause of Come‐into‐being’, Spielrein argues for the need of postulating the existence of a death instinct in mental functioning. The idea that she thus anticipated the concept of death instinct Freud introduced in 1920 is often found in psychoanalytic literature. But the specific meaning of Spielrein's hypothesis is seldom discussed, as well as the extent to which she anticipated Freud's concept. In fact, there are important differences between their views. Besides, a closer analysis of Spielrein's text reveals other ideas that come close to fundamental aspects of Freud's theories from 1920 onwards, particularly the assumption of a more primordial mental functioning than the one regulated by the pleasure principle. But also here there are important differences between the views sustained by both authors. With this in view, the objective of this paper is firstly to discuss some hypotheses formulated by Spielrein in her 1912 work in order to elucidate her concept of death instinct as well as her hypothesis of the existence of a more primitive mental functioning than the one governed by the pleasure principle. Next, the question of the possible similarities and differences with regard to Freud's concepts is also addressed.     

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.     

Sexuality and meaning in Freud and Merleau‐Ponty

This article analyzes the links between the conception of the body and of sexuality found in Freud and Merleau‐Ponty. The French philosopher refers to Freud in various of his works, and performs a reading of Freud through which he rescues the meaning that the latter gives to sexuality as he integrates it into the totality of the person, without making it into a blind or merely instinctive force. As a consequence of this integration, the notions of the unconscious and of instinct or drive are interpreted in the light of the meaning or signification that they have in the person's behavior. Merleau‐Ponty's notion of pre‐reflective knowledge plays a decisive role in this understanding of meaning. In the same way, it allows important contemporary analysts to use these studies in their therapeutic work and also in psychological studies.     

The incidence of Freudian self‐analysis in the construction of the psychoanalytic theory of anxiety

The value and function of self‐analysis has been a contentious issue in several studies dedicated to the Freudian legacy. For some writers, Freud's experience of self‐analysis is rightly considered to be the master key to an understanding of the origins of the fundamentals of psychoanalysis. For others, the exaggerated importance attributed to the process merely led to the construction of a foundational myth. Nevertheless, if it is recognized to be a process in which Freud, in collaboration with Fliess, analysed personal aspects, working hypotheses and psychopathological debates, a reconsideration of self‐analysis may contribute new elements to our understanding of the paths that were taken in the elaboration of the theory and practice of pyschoanalysis. Starting from this premise, the present work will consider the systematic examination that Freud conducted of his own phobia in the course of his self‐analysis to be a process of great relevance to the elaboration of the early psychoanlytic conceptualizations of anxiety, in that in the course of this process the possible role of sexuality, fantasy, memory and unconscious determinism in the etiology of anxiety became part of the discussion.     

From Freud’s dream-work to Bion’s work of dreaming: The changing conception of dreaming in psychoanalytic theory

Bion moved psychoanalytic theory from Freud's theory of dream-work to a concept of dreaming in which dreaming is the central aspect of all emotional functioning. In this paper, I first review historical, theoretical, and clinical aspects of dreaming as seen by Freud and Bion. I then propose two interconnected ideas that I believe reflect Bion’s split from Freud regarding the understanding of dreaming. Bion believed that all dreams are psychological works in progress and at one point suggested that all dreams contain elements that are akin to visual hallucinations. I explore and elaborate Bion’s ideas that all dreams contain aspects of emotional experience that are too disturbing to be dreamt, and that, in analysis, the patient brings a dream with the hope of receiving the analyst’s help in completing the unconscious work that was entirely or partially too disturbing for the patient to dream on his own. Freud views dreams as mental phenomena with which to understand how the mind functions, but believes that dreams are solely the ‘guardians of sleep,’ and not, in themselves, vehicles for unconscious psychological work and growth until they are interpreted by the analyst. Bion extends Freud's ideas, but also departs from Freud and re-conceives of dreaming as synonymous with unconscious emotional thinking – a process that continues both while we are awake and while we are asleep. From another somewhat puzzling perspective, he views dreams solely as manifestations of what the dreamer is unable to think.     

Psychoanalysis in the university: A full‐time vision1

Psychoanalysis may be unique among scholarly disciplines and professions in having grown as an educational enterprise in a private part‐time setting, outside the university. Freud would have liked it to be otherwise, but in Central Europe, when it was created, university placement was not possible. In America, after World War II, the concept of the medical school department of psychiatry psychoanalytic institute was established in some psychoanalytic training centers but it could only partly overcome the educational and research inadequacies of traditional psychoanalytic training. The possibilities for a true university‐based full‐time training structure are explored.     

Some conceptual problems involved in the consideration of disorders of narcissism

In a number of different areas of work at the Hampstead Clinic research groups have been concerned with the progressive refinement of psychoanalytic concepts in their application to clinical material. In particular, the procedure of systematic indexing of psychoanalytic case material (Sandler, 1962) and the routine application of Anna Freud's Diagnostic Profile (Anna Freud, 1963), have thrown up problems relating to the conceptual tools at our disposal for the evaluation of what can, broadly speaking, be called “disorders of narcissism”.     

A Review of “The Relational Origins of Prejudice: A Convergence of Psychoanalytic and Social Cognitive Perspectives”

Abstract

Key concepts in social welfare and clinical social work - concepts such as person-in-environment, women's rights, prevention and outreach-had as precedents the pioneering theory and practice of Europe's free psychoanalytic clinics of the 1920s. Sex-Pol, a Viennese community-based clinical network created in 1927 by Wilhelm Reich, perhaps the most overtly political of the first psychoanalysts, was motivated by reformist social goals he shared with Sigmund Freud. This historical study of Sex-Pol draws on Reich's own words to explore his use of the term “social work” where clinical work is predicated on an activist ideology of human liberation.     

Revisiting the crisis in Freud's libido theory and Abraham's concept of the oral‐sadistic phase as a way out of it

The now available unabridged correspondence between Freud and Abraham leads to a re‐evaluation of the significance of Abraham's work. The author proposes the thesis that clinical observations by Karl Abraham of the ambivalence of object relations and the destructive‐sadistic aspects of orality have an important influence on the advancement of psychoanalytical theory. The phantasy problem of the Wolf Man and the question of the pathogenic relevance of early actual, or merely imagined traumata led Freud to doubt the validity of his theory. He attempted repeatedly to solve this problem using libido theory, but failed because of his problematic conception of oral erotics. The pathogenic effect of presymbolic traumatizations cannot be demonstrated scientifically because of the still underdeveloped brain in the early stage of the child's development. Consequently, the important empirical evidence of a scientific neurosis theory could not be provided. A revision of the theory of the instincts thus became necessary. With Abraham's clinical contributions and other pathologic evidence, Freud was, with some reservation, forced to modify his idea of oral erotics by ascribing to it a status of a merely constructed and fictive phase of oral organization. A solution was eventually facilitated via recognition of non‐erotic aggression and destruction, thereby opening libido theory to fundamental revisions. Driven by the desire to develop a scientific theory, Freud initially had, in his first theory of the instincts, assumed a strongly causal‐deterministic view on Psychic Function. His third revision of theory of the instincts, Beyond the Pleasure Principle including the death instinct hypothesis, considered the hermeneutic aspect of psychoanalytic theory, which had previously existed only implicitly in his theory. Further development of the death instinct hypothesis by Melanie Klein and her successors abandoned quantitative‐economic and causal‐deterministic principles, and instead focused on the practical utility of the psychoanalytic theory.     

Toward a Genealogy of Culture

Using psychoanalytic theory, this paper attempts to trace the natural history of the phenomenon designated as Culture. It postulates that psychoanalysis, a product of the Hegelian philosophical revolution, is still one of the best instruments to understand Culture. It traces the origins of culture as postulated by Freud and the pioneer anthropologists and its course from early and evolved religion through humanism, science, and finally postmodernism. It emphasizes the dialectical concepts in psychoanalysis and reviews summarily those psychoanalysts that, according to the author, have had a major impact on the study of culture: Freud, Horney, and Lacan.     

Racial fantasies and the primal scene of miscegenation

The primal scene, theorized by Freud in his case history of the Wolf Man, is a fantasy scenario thoroughly embedded in social relations. While pursuing his analysis of oedipal structures in the Wolf Man's case history, Freud overlooked social relations, downplaying the importance of racial and class difference in the Wolf Man's sexual etiology. In this essay, I trace the circulation of two fantasy structures: 'the primal scene of miscegenation' and 'A black man is being beaten,' both of which structure desire in both Freud 's era and our own. I interpret Fanon's work on racial subjectivity alongside Freud 's theory of fantasy to elucidate the interconnected nature of racial and sexual difference in both Freud and Fanon's theories. The racial fantasies proposed in this essay have application to clinical settings, where they may structure transference and countertransference.     

无意识的意识本性

就精神分析的无意识而言,无意识实际上是由意识创建而来的。不是无意识派生了意识,而是意识派生了无意识。无意识是意识的一种变体,它恰恰体现了意识的塑造能力和它自身的可塑性。弗洛伊德在《意识与什么是无意识》中对意识和无意识的关系问题做了集中的论述。该文借助对这篇论文的全面解析进行阐述。     

Rosalia H.: with Freud in a prelude to psychoanalysis

Abstract

The case of Fräulein Rosalia H. is discussed quite briefly by Freud in one of his contributions to Studies on hysteria. This case of ‘retention hysteria’ was included in another much longer case study, and it is designed to illustrate how a ‘mnemic symbol’, which operates to condense a group of memories, may be formed during the course of an analysis. A new symptom thus appears which may throw more light on the circumstances which gave rise to the presenting symptom. Despite the richness of this case, Freud does not refer to it again in his writing and there has been very little discussion of it in psychoanalytic commentaries. This paper explores how the case serves as a transition point from pre-psychoanalytic conceptions of symptomatology and clinical practice, and how it can be read as a prelude to psychoanalysis proper.     

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.     

The critique of Eros: Freud on narcissism and the prospects for romantic love

This paper examines the prospects for real/actual love as viewed from a classical psychoanalytic framework. It is argued that Freud’s prescient and controversial 1914 work On Narcissism: An Introduction holds great importance for an understanding of his views on love, which in many ways were never explicitly defined. After the concepts of narcissism and love are considered, the aim, process, consequences and specific choices of object love are analysed. Perhaps not surprisingly, both narcissism and the residue of infantile love objects permeate and continually influence subsequent object love in a powerful manner. These perseverations of the infantile, along with impediments arising from the beloved, society and the self, create a number of difficulties for a would-be lover. Despite these hindrances from both within and without, real/actual love is certainly possible within Freud’s framework, but it is hard won and appears to require the dispelling of illusions, emancipation through recognition of one’s determinism, acceptance, introspection and continual character development.     

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.     

Freud and Klein in The Lion King

This paper is presented as a potential teaching resource for those starting out in their psychoanalytic understanding, whether aiming at clinical work or the academic study of psychoanalytic ideas. Some central ideas from Freud and Klein are illustrated and illuminated in an accessible way using the Disney film The Lion King. Key elements from the film are used to bring to life concepts such as infantile omnipotence, manic defences, Oedipal conflict, persecutory guilt, destructive envy, the superego, reparation and mourning. The story of Simba is taken as demonstrating universal struggles to overcome Oedipal rivalry and destructive envy in order to reach maturity.