Freud in America

Taking the lectures that Freud delivered at Clark University in 1909 as a starting point, this paper explores the features of the American cultural psyche that share deep affinities with some of the assumptions that underlie Freudian psychoanalysis. Using a variety of literary texts, the author locates two central points at which a strain of the American imagination intersects with psychoanalysis. The first is the belief that there is sense in everything, a belief that can be traced back to Puritan theology and that is secularized but not lost in the 19th century and beyond. According to this belief, the world is a text calling to be interpreted. The interpretation of this text may not be historically guided, as it is in psychoanalysis; it is, however, an interpretation that can only come through experience. An epistemology grounded in experience also develops out of Puritan theology, with its insistence on the individual's unmediated relation to the Creator. The author then considers the ways in which certain 19th-century literary texts employ a performative rhetoric that insists on the centrality of experience as the means to knowledge by forcing the reader into transformative acts of interpretation. This activity mimics what psychoanalysis calls transference, which itself insists that experience is the ground of knowlege. The emphasis on experience that emerges in the literary texts and in the transference leads to a pronounced split between the private and public aspects of the individual. In conclusion, the author examines the different ways in which psychoanalysis and American culture have negotiated that split.     

Three constructions of transference in Freud, 1895-1915

Three distinct constructions of transference which have related though differentiable histories can be identified in Freud's writings. The postulation of discrete meta-psychological, clinical, and universal constructions was completed by 1915, although many significant revisions within those constructions were made thereafter. Most significant is the distinction drawn between the clinical and universal constructions which (while both are founded on the metapsychological construction) facilitates recognition of cultural critical uses of transference as distinct from the clinical transference phenomena and as applicable far beyond the confines of psychopathology.     

Freud,His Illness,and Ourselves

The history of Freud's illness shows that he tried to avoid confrontation with it, and to treat it as unimportant. In his personal letters, the ill body remains outside-as another person, "Konrad," not he himself-and it is not taken into account. Particularly in Freud's correspondence with Ferenczi, we realize to what extent certain phenomena, especially depressive ones, he considered somatic, with a tendency to dismiss them, and this despite important occasional insights, such as about the role played by hate in psychosomatic illnesses. In the post-Freudian development, these topics have been more and more integrated in the dialogue, in the discourse between the analyst and the analysand.