Imre Hermann's Freudian theory of attachment

In this paper the author addresses some problems concerning the relation between attachment theory and psychoanalysis and sketches the outline of a Freudian theory of attachment, based on the ideas ofthe Hungarian psychoanalyst Imre Hermann. First, he elucidates the fundamental divergence behind the insults and misunderstandings that have dominated the debate between attachment theory and Freudian psychoanalysis: they differ radically in their conceptions of temporality and of the relation between psychopathology and human nature. Second, the author presents Hermann's work on 'Clinging–Going-in-search' (1976) as a theoretical model in which the findings of attachment theory can be integrated in a theory of psychopathology that is radically dimensional and that preserves the methodology of Freudian psychoanalysis. In the third part of the paper, the author discusses the question of whether Hermann's 'clinging instinct' is a primary instinct in the Freudian sense, and whether it is an interesting alternative for Freud's 'death instinct', as Hermann claims.     

The development of identification in Freudian theory

Once identification achieved its status as a specific psychoanalytic concept it followed a process of reconceptualization that emerged from the different clinical and theoretical contexts in which Freud approached and explained the phenomenon. In tracing the unfolding of the theory of identification throughout Freud's works, we have accounted for the following steps: First, in his correspondence with Fliess, Freud announced topics that would subsequently be theoretically processed. Second, in the first topography, identification was explored in the contexts of hysteria and dreams, and elaborated through reference to two psychic scenes with their respective modes of psychic functioning. Third, in the period of transition to the second topography identification was defined as a substitute for an object relationship and as a preliminary stage of object choice. Interlocked with the concept of narcissism, it produced a reconceptualization of the ego that led to the second topography. Finally, the tripartite model proposed in the second topography manifests the consolidation of the structuring function of identification, since the psychic structure is therein conceived of as resulting from the vicissitudes of object relationships.     

A view of the background of Freudian theory.

A major concern of nineteenth century scientists was to delineate the objective units or entities with which science deals. While some philosophers of science abandoned the search as futile and tried to redefine science, investigators in the biological sciences and the sciences of man attempted to discover new entities upon which to base their disciplines. A new understanding of hypnotism gave Freud the opportunity to isolate objective entities within the mind and to found a psychology on that basis.     

Lloyd Morgan's theory of instinct: from Darwinism to neo-Darwinism.

Darwin's proposal of two sources of instinct--natural selection and inherited habit--fostered among late nineteenth century evolutionists a variety of conflicting notions concerning the mechanisms of evolution. The British comparative psychologist C. Lloyd Morgan was a cardinal figure in restructuring the orthodox Darwinian conception to relieve the confusion besetting it and to meet the demands of the new biology of Weismann. This paper traces the development of Morgan's ideas about instinct against the background of his philosophic assumptions and the views of instinct theorists from Darwin and Romanes to McDougall and Lorenz.     

Contributions to the history of psychology: LIII. Maimonides' "Freudian" theory of prophecy

Maimonides, in The Guide of the Perplexed developed an an approach to interpreting prophecy using "Freudian" dream-interpretation methods on the assumption that prophets report dreams and visions, based on Numbers 12:6-8.     

Phenotypic plasticity and archetype: a response to common objections to the biological theory of archetype and instinct

Since Jung’s death in 1961, scholars have attempted to integrate growing biological science data into Jungian concepts such as the collective unconscious, instincts and the archetypes. This enterprise has been challenging due to persistent false dichotomies of gene and environment occasionally arising. Recent works by Roesler (2022a, 2022b) for example, have raised objections to the biological theory of archetypes, but the objections are plagued by such dichotomies. The concept of phenotypic plasticity, however, helps to both avoid this problem as well as bridge the gap between competing theories into a more integrated model with solid biological foundations.     

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.