Between the quills: Schopenhauer and Freud on sadism and masochism

It is a matter of common knowledge that Sigmund Freud (1856-1939) and Arthur Schopenhauer (1788-1860) shared a common worldview. Everyone familiar with the works of these two thinkers should recognize their general philosophical affinities. Both men were pessimistic about the power of human reason and attributed human behavior to powerful unconscious forces and, as a result, both were deeply skeptical about the future of human society. Drawing from previous literature, this essay compares the philosophical theory of Schopenhauer with the psychoanalytic theory of Freud. We find that, while Schopenhauer and Freud share a common philosophical orientation and diagnosed the same fundamental problems with life in civilization, they proposed some ostensibly similar, yet ultimately very different solutions. Focusing on each thinker's respective notion of sadism and masochism, this paper tries to understand and come to terms with the dimensions of this radical pessimism.     

German philosophy, Freud, and the riddle of the woman

After Kant's critique of empiricism, subjectivist epistemologies cropped up in 19th-century German philosophy. Schopenhauer argued that the true essence of every object was an irrational and sexual will. This underlying will distorted a subject's knowledge of the world. Schopenhauer's notion of this true essence was analogous to his portrayal of women; they too were natural, irrational, and instinctual. Nietzsche postulated a will-to-power that structured and hence distorted a chaotic world. That structureless "real" world Nietzsche symbolized as the essential "truth of a woman," a truth which for Nietzsche was unknowable to the desirous male philosopher. Freud, while maintaining belief in empirical truth, developed a psychology of mis-knowledge which had much in common with Schopenhauer's epistemology. His theory of transference grew from a need to explain how female patients libidinally distorted the reality of their male analysts. Conversely, Freud's later writings on women are hampered by the author's realization of his own precarious and subjective position as man trying to know woman. These counter-transferential concerns ultimately made the woman's psychological essence an unknowable riddle for Freud.     

Working through: 1914-1984

This paper reviews the various meanings given to "working through" by Freud and others. The relation of "working through" to "analysis" is discussed and illustrated.     

Schopenhauer on Christ,Suffering and the Negation of the Will

ABSTRACT

This paper seeks to illuminate Schopenhauer’s notion of the negation or denial of the will by investigating the figure of the saint within his philosophy. We argue that various discussions in Schopenhauer’s works of the possible role of Christ as exemplar reveals an underlying Christological understanding of self-denial as a model for the saint. The connection between Schopenhauer’s approach to Christ and Kant’s Christology in Religion within the Bounds of Mere Reason is also explored. We note how Schopenhauer builds on the Kantian demythologization of the Incarnated Christ in order to uncover the moral and existential spirit that underlies Christianity. In addition, we outline how a recognition of the symbolic importance of Christ for Schopenhauer suggests features of the denial of the will that have been overlooked in the literature, involving the intellectual transcendence of suffering through the cultivation of a state of emotional unresponsiveness. It is argued that this reflects a deeper connection between Schopenhauer’s philosophy and Christian thought than is often recognised.     

Brentano's Psychology from an Empirical Standpoint and Freud's early metapsychology.

Brentano's Psychology from an Empirical Standpoint and Freud's early metapsychology, particularly the Project for a Scientific Psychology, show some interesting similarities. In psychological theory, both men stressed the motivated nature of thought and a conception of a "psychological reality" that is superior to "material reality." Both saw consciousness of one's own mental activity as arising retrospectively and having a calming effect on emotions. Both emphasized a process of "judgment" or "reality testing," made possible only by the presence of a strong unity of consciousness of ego. Methodologically, both agreed that the retrospective analysis of subjective experience is the principal tool of psychology. Freud eventually agreed with Brentano that psychology proceeds best when separated from physiology. They applied similar criteria to "proofs" of the unconscious, with Brentano concluding negatively, and Freud, positvely, after considering new evidence. This article considers the similarities and concludes that they suggest some sort of influence of Brentano on Freud.     

A structural and intertextual reading of Freud's "On Dreams"

By using the framework of a "quest" narrative based on literary allusions to Virgil's Aeneid and Goethe's Wilhelm Meister's Apprenticeship, Freud transformed the 500 pages of The Interpretation of Dreams into some fifty pages entitled "On Dreams." This paper elucidates the narrative means by which Freud achieved the feat of turning a highly complex, lengthy theoretical work into an engaging narrative. Its main plot, provided by a specimen dream, reveals Freud's working through of the personal and professional conflicts of his life up to 1901, and serves as a practical demonstration of and paradigm for the process of working through in psychoanalysis.     

Buddhist Influences on the Idea of the Unconscious

This article evaluates the role of Buddhism in helping to shape a key concept in psychology. The essay begins by deconstructing the synchronicity of Kant's publication of the Critique of Pure Reason with the formation of the Asiatic Society of Bengal by Sir William Jones. The implications of these two separate yet meaningfully related events, occurring within just a few years of each other, contribute to a re-vision of the word unconscious. With the influx of actual Sanskrit works, through the popular Asiatic Researches and other publications, the idea of the unconscious began to take on new value. Under the impact of a critical paradigm shift in Western thought via the work of Kant and the burgeoning science of comparative linguistics, the conception of unconscious thought processes is shown to have evolved semantically. This development is traced through a series of stages, identified as aesthetic, philosophical, and scientific. The aesthetic usage is exemplified in the Lyrical Ballads of Coleridge and Wordsworth, both of whom were familiar with Sanskrit literature. The philosophy of Arthur Schopenhauer, a student of Kant and an early champion of Buddhism, echoed Buddhist notions of dharma and pratitya samupada. The “revised” conceptualization of the unconscious then passed into a scientific stage, through psychological researchers such as Fechner and Wundt. This is followed by the clinical application of the concept within the school of psychodynamic psychology, characterized by Freud and Jung.     

The analyst's postgraduate development--rereading Freud and working theory through

The authors believe that important aspects of a psychoanalyst's development can only be accomplished after the completion of training, that potential resistances to learning are not uncommon, and that the first five to ten postgraduate years are critical. A crucial acquisition of this developmental educational phase is a "theoretical identity," a personal theoretical synthesis which requires working through incompletely resolved transferences to Freud, to personal mentors and institutes, and to theory itself. The authors use the example of their own working through experiences while participating in a postgraduate Freud study group and show how a concurrent deepening of their theoretical identities contributed to their maturation as analysts and analytic teachers.     

Some sources for a slip in a translation by Freud

Among Freud's papers, we find instances in which Freud describes the "psychopathology of everyday life" as he found it in himself and in others. "A Religious Experience" (Freud, 1928) contains examples of both kinds. In addition, this paper contains a slip of which Freud appears to have been unaware. Freud's paper interprets a religious conversion described in a letter written to him in English. In the translation of this letter into German, Freud inserted material that was not present in the original. He mentions another slip he made in speaking about the letter. These slips and some associated details in the paper indicate persisting unconscious conflict. The content of these slips and details points to an association with Freud's childhood anxiety dream reported in The Interpretation of Dreams (Freud, 1900). Freud's associations and discussion of that dream lead to the Philippson Bible of his childhood, which provides additional connections to the paper of 1928.     

Misconceptions about Freud's seduction theory: comment on Gleaves and Hernandez (1999)

D. H. Gleaves and E. Hernandez (1999) write in relation to the seduction theory that "recent writers now argue that ... Freud never made discoveries of sexual abuse" (p. 332) and that "the assertion that Freud did not make discoveries of abuse is unwarranted" (p. 324). In this article an outline of the case that Freud had no adequate grounds for his 1896 claims of having uncovered infantile "sexual scenes" is given. Some of the more important misconceptions and erroneous arguments in Gleaves and Hernandez's article are then examined.     

Freud's ego ideals: a study of admired modern historical and political personages

It is appropriate to conclude this study with a statement that characterizes Freud and his search for particular models, and this is: "A genius chooses his family from among heroes." His historical heroes were Cromwell, Napoleon, Masséna, Garibaldi, Bismarck, Adler, Lasalle, Lasker, and Wilson. Of course, toward many of these figures, Freud was also ambivalent. Yet these leaders have certain common denominators. In various degrees, they may be characterized as progressive, secular, and anti-Catholic. Moreover, they all had spectacular careers, stood up against great odds, and in many instances had serious conflicts with their fathers or men in authority. These leaders had a special significance for Freud, and their selection is representative not only of his own personal dynamics, but also of his historical milieu. His ego ideals demonstrate that Freud was ambitious and had partisan political feelings and concerns. In some cases the choice of the ego ideals stemmed from his ambivalent feelings toward his father and his particular resolution of the oedipal situation. Also very significant is the fact of Freud's Jewish heritage and the anti-Semitism he experienced as a citizen of the Hapsburg Empire. Moreover, Freud was always sensitive about the power and the influence of the Catholic church. Still another reason for his selection of widely scattered figures with whom to identify is the broadening influence of his classical education. In addition, being gifted linguistically, he was able to transcend a parochial environment. In general then, Freud's ego ideals reveal that he was informed politically and historically and that he regarded these men as promoting policies that were liberating.     

Fin-de-siècle ranking of important psychologists by a sample of undergraduate students enrolled in history of psychology

134 undergraduate students of the history of psychology from 1998 through 2000 were requested to name three psychologists in order of importance, eminence, or influence within as well as outside the discipline of psychology. Salient was confirmation of Sigmund Freud as outranking other psychologists by a wide margin.     

The unconscious in France before Freud: premises of a discovery.

The influence of German culture on Freud has long been acknowledged, while his indebtedness to French psychological and medical tradtion has often been overlooked. The author presents a study of the emergence and evolution of the concept of the unconscious in nineteenth century French scientific discourse and its influence on Freud.     

The sociobiological ideas of Arthur Schopenhauer

Starting from the basic ideas of sociobiology we prove that Schopenhauer, in his "Metaphysics of Sexual Love", has to pass for a precursor of sociobiological thinking. Several consequences of this parallel are discussed: The quest for strategic principles of organismic growth and evolution as a positive characteristic of both approaches--the hypothesis of a dominant genetic determination of human behaviour as an outcome of a typical bourgeois view of mankind connecting Schopenhauer and sociobiologists--the necessity of taking into consideration biological predispositions of flexible (learned) behaviour as elements of sociobiological models enjoying the same rights as genetical ones--the utility of Schopenhauer's natural philosophy for the purpose of complementing historical knowledge of many disciplines (also psychology).     

Meditation,The Freud Family and Poets

The savoring of yellow Tyrolean laburnum blossoms became a summer vacation rite of the Freud family. It was reminiscent of their paterfamilias's infantile "Dandelion in the Green Meadow" dream-scape. We may ponder whether Freud's adolescent olfactory memories were similarly "re-rooted" in Freiberg as a 17 year-old where many hours were "passed by him in solitary walks through the lovely woods" he had found once more.     

POSTCRITICAL RELIGION AND THE LATENT FREUD

Abstract. Although Freud launches a devastating critique of religion, he makes significant contributions to religious maturity. On the "manifest" level, he attacks religion as illusion; on the "latent" level, however, he is preoccupied with religion as mystery deep in the psyche. This difference is between religion as "critical" or as "postcritical" (Polanyi)—as dualistically split from, or emergent within, the psyche. Postcritical religion appears in Freud as mystery, unity, feeling, meaning, and creative agency. We see why, for Freud, the mother as matrix keeps disappearing and what religious maturity is for "honest smallholders on this earth" who live within matrix as mystery.     

Freud's psychology and its organic foundation: sexuality and mind-body interactionism

Although Freud's neurological education had a great impact on his thinking, a review of Freud's early writings reveals that: (1) Freud adhered to a mind-body interactionist position that was not in accord with the mechanistic neurology of his medical school education; (2) Freud saw psychical processes as intentional, not completely determined by mechanical brain processes--but interactive with them; (3) Freud made functional and psychological interpretations freely without accepting a need to "neurologize" his psychological insights by providing specific neuroanatomical or neurophysiological correlates for such interpretations; and (4) Freud sought the organic base for his evolving psychology in sexual physiology, not neuroanatomy or neurophysiology.     

Max Graf's "Reminiscences of Professor Sigmund Freud" revisited: new evidence from the Freud archives

Recently derestricted Freud Archive interviews with Max and Herbert Graf and Herbert's wife shed new light on Max Graf's article, "Reminiscences of Professor Sigmund Freud," published in The Psychoanalytic Quarterly in 1942. To explain discrepancies between the interviews and the earlier article, the author postulates that, in the article, Max Graf purposely distorted or omitted certain details in order not to reveal Herbert's identity as "Little Hans" (Freud 1909). The interviews place incidents reported in the article in a new and more complex light, and also underscore the intensely personal nature of the intellectual development of the psychoanalytic movement.     

Back to a crossroad: Nietzsche,Freud, and the east

Nietzsche's work reveals a gradual reversal of his initial antipathy to Buddhism, coming to view the latter no longer as an anaesthetising religious neurosis, but as a methodology for negation that inspires a conquest over ressentiment, a healing of internalized division, and a celebrative existence. This trend was influenced by his relationship to Schopenhauer and Deussen, and his own personal maturation. Both the source of this philosophy and the reasons for Nietzsche's failure to realise it in his own life are traced to conflictual intrapsychic oppositions in his own parental internalizations. Freud's central concepts (the unconscious, instinctual repression, neurosis, internalized good and bad parental objects, and the discontents of civilization) were modeled on Nietzsche's thinking. Yet Freud rejected oriental mysticism and its somatic focus as regressive. His failure to take up Nietzsche's eventual insight into Buddhism, and his consequent pessimism, are attributable to his personal and theoretical resistance to the issue of the early symbiotic union of mother and infant.     

Philosophy, Solipsism and Thought

Wittgenstein's view of philosophy in the Tractatus presupposes that thought may be revealed without remainder in the use of signs. It is commonly held, however, that in the Tractatus he treated thought as logically prior to language. If this view, expressed most lucidly by Norman Malcolm, were correct, Wittgenstein would be inconsistent in holding that thought can be revealed without remainder in the use of signs. I argue that this is not correct. Thought may be prior to language in time but not in logic , for non-verbal symbols must have a logical structure in common with verbal ones. A view comparable with Malcolm's holds that Wittgenstein, under the influence of Schopenhauer, is committed to some form of solipsism. I argue that neither Schopenhauer nor Wittgenstein held any version of solipsism. For both philosophers, subject and object are correlative, so that it is incoherent to affirm the existence of the one without presupposing the existence of the other.