Freud's 'problem': COGNITIVE NEUROSCIENCE & PSYCHOANALYSIS WORKING TOGETHER ON MEMORY

The first part of this paper discusses the development of Freud's views on memory from the time of the Project up to the formulation of the second topography. Freud's attempts to match his psychological views with an organic model were necessarily inconclusive, but in the process many innovative ideas about memory can be seen to resonate with recent developments in cognitive neuroscience. A brief discussion of perceptual identity, internal perception and Freud's affect theory introduce the central theoretical idea in the second half of the paper, namely that Identification can be seen as a form of memory. Modern memory theory is linked with the superego, following which the author proposes that internal objects might be renamed 'memory-objects' and that these can be understood in terms of the distinction made in cognitive neuroscience between implicit and explicit memory and between different parts of the brain, in particular the amygdala, the basal ganglia and the hippocampus. Klein's 'memory in feeling' and the views of Fairbairn and Ogden in relation to the dynamic nature of internal objects are briefly discussed. The paper ends with a few comments on the aberrations of memory and some implications of the implicit memory-object system.     

"Worthless female material": nursemaids and governesses in Freud's cases

The figure of the governess, central in Freud's own history, is present in most of his cases. Freud described his nursemaid as "the prime originator" of his neuroses. Well after Freud's abandonment of the seduction theory, female servants were consistently portrayed as seducing boys, while their relationship with girls consisted of identification and rivalry. The role of Freud's own surrogate mother in his life and writing is examined, and two cases, Lucy R. and Dora, are looked at through the lens of female caretaking. A review and integration of relevant literature is followed by an exploration of the perplexing adherence in Freud's writing to the reality of seduction by a governess, even after he had abandoned the seduction theory. It is argued that it is in the figure of the female maid that the "shadowy" early history of Freud's mothering experiences may actually be engaged, however indirectly and unconsciously. This figure, and Freud's powerful, problematic identification with her, is a thread that when pulled helps unravel struggles in Freud's early theoretical development around issues of female sexuality and analytic authority. Revisiting Lucy R. and Dora provides a new perspective on Freud's difficulty with maternal transferences, and restores to their original importance his "worthless" governesses, those first analysts.     

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.     

Little Hans "analyzed" in the twenty-first century

Freud's monograph on the analysis of Little Hans is examined from a perspective aimed at highlighting elements of current thinking that would be considered mutative from those originally emphasized at the time it was written, and with a specific focus on the relative importance of verbal versus nonverbal interventions.     

Freud: objects and structure

This paper, part of a series exploring the development of Freud's object concept, deals with the concepts of objects and psychic structure in the period from 1915 to 1938. In connection with the increased prominence of object loss and hostility in his clinical material, the role of objects in the building of psychic structure via identification assumed increased importance from 1917 on. After introduction of the ego-id-superego model, Freud asserted for the first time that object choice does take place as early as the oedipal period, and interpolated the phallic-oedipal phase into his sequence of developmental phases. The prominence of structure formation through identification continued, but no new object concepts are discerned.     

Attachment and sibling rivalry in Little Hans: the fantasy of the two giraffes revisited

Freud's interpretation of Little Hans's "phantasy of the two giraffes" is pivotal to his oedipal analysis that Hans has inchoate desires for sexual intercourse with his mother. Bowlby argued that Freud's focus on his oedipal theory led him to ignore preoedipal attachment-related factors that have equal plausibility in explaining the clinical data. However, Bowlby did not attempt to apply the attachment perspective to the interpretation of Hans's fantasies that form the core of the case material. A microanalysis of Hans's giraffe fantasy and the evidence used to support Freud's claims about it yields an attachment-based sibling rivalry account arguably of greater explanatory power than the oedipal account. Consistent with Bowlby's hypothesis, the evidence suggests that Hans's giraffe fantasy is about the sibling rivalry triangle involved in caregiver attachment access, rather than (or in addition to) the oedipal triangle. The issue of multiple levels of meaning and the methodological challenges raised by multiple determination is also considered. The giraffe fantasy's attachment-theoretic explanation encourages a rethinking of this classic case and strengthens Bowlby's claim that the case is fruitfully viewed from an attachment perspective.     

Art alone endures.

Sigmund Freud, a passionate collector of antiquities, often treated these objects as animate beings. He described such blurring of boundaries between persons and things in the protagonist of W. Jensen's novella, Gradiva. Freud began collecting when his father died, but his unusual attitude toward artefacts was established much earlier, presumably as a consequence of repeated early disappointments in human caretakers. It is postulated that this adaptive maneuver was not simply a displacement of love and hate, but a turning away from vulnerability in relationships, toward attachments over which he might retain effective control. The Freud Collection is largely focused on Greco-Roman and Egyptian objects. Freud's profound interest in classical civilization was established in childhood; he was particularly concerned with the struggle between Aryan Rome and Semitic Carthage, a conflict in which he identified with both sides. This ambivalence reflected growing up within a marginal Jewish family in a Germanic environment. Commitment to classical ideals represented an optimal manner of bridging these contrasting worlds. Egyptian artefacts were, for Freud, links to the prehistory of the Jewish people; they also represent an era when maternal deities found their proper place in man's pantheon--an echo of Freud's prehistoric past.     

Freud's "bad conscience": The case of Nietzsche's Genealogy

This article develops the argument that Friedrich Nietzsche influenced several aspects of Freud's later writings by illustrating, in particular, the impact of Nietzsche's On the Genealogy of Morals on Freud's Civilization and its Discontents. The theoretical and conceptual schemes represented in Freud's Discontents are found to bear a remarkable similarity to Nietzsche's Genealogy on a number of highly specific points. It is suggested that "DAS ES," "Uber-ich," and "bad conscience," concepts central to Freud's moral theory of mind, are at least partly derived from Nietzsche. Moreover, Freud's phylogenetic theory of guilt is based upon premises found in Nietzsche, as are specific details relating to ideas on human prehistory and the ancestral family. Based on this evidence, a re-examination of the moral and social dimensions of Freud's "structural" model may be in order.     

Perceptual linkage of multiple objects rotating in depth

When multiple objects rotate in depth, they are frequently perceived to rotate in the same direction even when perspective information signals counterrotation. Three experiments are reported on this tendency to recover the rotation directions of multiple objects in a nonindependent fashion (termed rotational linkage). Rotational linkage was strongly affected by slant in depth of the objects, image perspective, and relative starting phase of the objects. Linkage was found not to vary as a function of the relative rotation speed of the objects or the relative alignment of their rotation axes. Rotational linkage is interpreted as a tendency of the visual system to assign signed depths to objects based on a communality of image point direction.     

Affect, Religion, and Unconscious Processes

After a brief review of the central and organizing role of affect in both personality and religion, the bridge between psychoanalytic and contemporary cognitive perspectives of the unconscious is investigated, with a special focus on an affectively based experiential component as outlined in Epstein's (1973, 1993, 1994) Cognitive-Experiential Self-Theory (CEST) model. Four basic needs postulated by CEST are applied to religious experience: the need to manage pleasure and pain, the need for a coherent conceptual system, the need for self-esteem, and the need for relatedness. The last of these four needs is explored in detail from an object relations perspective that expands Freud's religion-as-illusion concept. It is maintained that an object relations approach contributes much to an understanding of a process-oriented spirituality, though it cannot appropriately speak to religious truth claims.     

The Power of the Spoken Word in Life,Psychiatry, and Psychoanalysis—A Contribution to Interpersonal Psychoanalysis

Starting with a 1890 essay by Freud, the author goes in search of an interpersonal psychology native to Freud's psychoanalytic method and to in psychoanalysis and the interpersonal method in psychiatry. This derives from the basic interpersonal nature of the human situation in the lives of individuals and social groups. Psychiatry, the healing of the soul, and psychotherapy, therapy of the soul, are examined from the perspective of the communication model, based on the essential interpersonal function of language and the spoken word: persons addressing speeches to themselves and to others in relations, between family members, others in society, and the professionals who serve them. The communicational model is also applied in examining psychiatric disorders and psychiatric diagnoses, as well as psychodynamic formulas, which leads to a reformulation of the psychoanalytic therapy as a process. A plea is entered to define psychoanalysis as an interpersonal discipline, in analogy to Sullivan's interpersonal psychiatry.     

What Do Teachers Want (from Psychoanalysts)?

From his thirty-year perspective as both a psychoanalyst and teacher educator, the author reviews the programs described by Farley and Manning, Sklarew, and Kusché and Greenberg. He assesses their relationship to Freud's vision and to the needs and wants of current teachers.     

The mind: psychoanalytic understanding then and now

The author discusses the evolution of psychoanalytic understanding from Freud's time to the present, citing the influence of various sociocultural changes. He addresses Freud's proper place in history and notes ways in which Freud's contributions cast him as belonging to Romanticism. Freud's shift from the topographic model of the mind to the structural one, and the influence of this on psychoanalysis, is discussed, as well as important developments in the field since Freud. The author focuses particularly on difficulties encountered in psychoanalytic practice today, and he describes what he has termed organizing interpretations as uniquely valuable in the treatment setting.     

论弗洛伊德的焦虑理论

精神分析是最早研究焦虑的心理学流派,精神分析学派创始人弗洛伊德对焦虑有深刻而系统的论述。但受其时代背景和独特的研究视角影响,其焦虑理论仍然存在可修正之处。     

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.     

Sexuality and spirit in Kierkegaard's thought

The following article shows a sensible and responsible interpretation of Kierkegaard's theory of sexuality in relation to the longest-range development of self, where self from this perspective will be called spirit. Since, for Kierkegaard, this longest-range development involved immortality and was construed by him from a religious perspective, the topics under consideration will necessarily have some relevance to the philosophy of religion. Mental health issues will figure prominently, too. In the process of working this out, I have found some startling and significant adumbrations of some of Freud's work.     

"On my way here, I passed a man with a scab": understanding a case of severe obsessive-compulsive disorder

The author describes the psychoanalysis of "John" to illustrate her view of the psychodynamic organization of obsessive-compulsive disorder. She begins with Freud's recognition of the patient's sadism and of the patient's terror of the oedipal situation, which led to the regression to the anal-erotic level of psychic organization. The author then calls upon ideas from contemporary British object relations theory to describe the damage to the objects and to the sense of self in the individual's inner world that occurs as a further defense when overwhelming danger is experienced. This integrated conceptualization is clearly illustrated in John's clinical material.     

The development of the drive object concept in Freud's work: 1905-1915

In 1905 Freud established the idea of an object of an instinctual drive as the basic object concept of psychoanalysis. He also introduced the derivative concepts of object directedness, object choice, and object finding. While taking these steps he simultaneously deemphasized the importance of drive objects in sexual life, contradicted himself on whether drives are autoerotic or object-directed in infancy, and made incompatible statements about whether or not object choice occurs before puberty. Freud's clinical work, reflected especially in the major case reports and a series of papers on fantasy, led to an apparent recognition of complexity in the mental life of children far greater than had been described earlier. The increased attention to and appreciation of mental content in childhood especially augmented Freud's understanding of the role of drive objects, object directedness, and object choice in infancy. This, in turn, led him to postulate a sequence of organizations of sexual life, named according to the zonal drive source plus the mode of object directedness, a process of theory development that continued through 1924. Object choice and, to a lesser extent, object directedness are concepts derived from and dependent upon the concept of drive object. Both require, however, explanatory constructs besides drive constructs. In 1915 Freud defined the term "object" in the context of stating his drive theory. Freud used the term object with several new modifying words during this decade. No new object concept was introduced, however, in this work, although some steps in that direction appeared to be in progress.