Psychoanalysis,religion, philosophy and the possibility for dialogue: Freud,Binswanger and Pfister

Abstract

This article considers the longstanding disciplinary tensions between psychoanalysis, religion, and philosophy. It argues for a cross-disciplinary understanding of human experience by examining the relationship of Sigmund Freud to his two Swiss colleagues, Ludwig Binswanger and Oskar Pfister. In contrast to Freud's avowed atheism and pronounced ambivalence on philosophy, Binswanger and Pfister both professed a strong religious sensibility and philosophical outlook. The article juxtaposes their theoretical divergences on religion and philosophy with personal interactions and correspondence. The relationship of Freud to Binswanger and Pfister is instructive for understanding the historical and contemporary interaction of psychoanalytic theory and practice with other disciplines and diverse viewpoints. The dialogical spirit that connects the three protagonists constitutes a critical engagement with learning and is essential to psychoanalysis today.     

The story of an ambivalent relationship: Sigmund Freud and Eugen Bleuler

This paper examines the short-lived flirtation between psychoanalysis and academia and psychiatry in Europe and the reasons for, and consequences of, the fact that their paths diverged. It is argued that Bleuler's break with the psychoanalytic movement is a crucial and, until now, largely underestimated turning point. Bleuler's separation from the psychoanalytic movement was probably more important for the course it has since taken than those of Adler, Stekel, or even Jung. Bleuler's analysis by correspondence by Freud, and its failure, was of paramount importance for the future relationship between Freud and Bleuler, and for Bleuler's assessment of psychoanalysis.     

弗洛伊德论宗教和道德的关系

作为一个彻底的无神论者,弗洛伊德反对神道设教的主张。他认为,道德神圣化虽然能增强道德对一般民众的威慑力,从而对保护人类文明做出贡献,但将道德建立在宗教基础之上,却会使道德因失去现实基础而遭遇风险。另外,他强调宗教道德有着诸多消极的方面。     

The presence of Spinoza in the exchanges between Sigmund Freud and Romain Rolland1

Although Freud recognized his profound affinity with Spinoza, we seldom find explicit and direct references to the philosopher in his works. The correspondence between Romain Rolland, the ‘Christian without a church’, and Freud, the ‘atheist Jew’, is full of Spinozian reminiscences that nourish their works of this period and are underpinned by their mutual transference. The Future of an Illusion is written according to a Spinozian blueprint and aims at replacing religion, qualified as superstition, by psychoanalysis. A quotation from Heine, ‘brother in unbelief’, is a direct reference to Spinoza. Concurring with Freud’s critiques of dogmas and churches, Rolland proposes an analysis of the ‘oceanic feeling’ as a basis of the religious sentiment. Freud replies with Civilization and Its Discontents. In 1936, on the occasion of Rolland’s 70th birthday, Freud sends him an open letter, A disturbance of memory on the Acropolis, where the strange feeling that he has experienced in front of the Parthenon refers inter alia to his double culture: Jewish and German. In the light of this correspondence, the creation of psychoanalysis turns out to be a quest for the sacred that has disappeared in modernity; Freud, though, was able to find it inside man’s unconscious.     

Sigmund Freud and the diagram-maker school of aphasiology.

Published 100 years ago, Freud's monograph on aphasia, Zur Auffassung der Aphasien, is an incisive analysis of the so-called diagram-makers, those aphasiologists who would reduce brain and language to simple schemes of circumscribed cortical centers linked by unidirectional subcortical pathways. Chief architects of the diagram-maker school were Wernicke and Lichtheim, and their formulations of conduction aphasia and the transcortical aphasias were particular targets of Freud's trenchant criticism. Freud argued against functional differentiation within left hemisphere perisylvian language regions, and he suggested that traditional aphasic syndromes were artifacts of lesions that included cortical language regions and deeper white matter pathways not directly involved with language. He provided an innovative classification of aphasia based on types of associations presumed to be affected. Freud, however, failed to adduce new clinical or pathological observations; he was perhaps unnecessarily harsh in challenging authorities in the field of aphasia; and his theory had to compete with a straightforward and already entrenched anatomical view of language representation. Despite Freud's lucid argumentation, his carefully crafted monograph was never widely noted.     

The analytic therapist in the group 1980: Continuities and discontinuities with Sigmund Freud

Freud's clinical concepts, formulated in the course of psychoanalytic treatment of individual patients, remain viable today in the practice of analytic group therapy. The context has changed. The transition into the group modality adds dimensions and intensifies the existing ones. Crucial, too, is the increased awareness we have of the therapeutic relationship with its power and complexity, as the context for these clinical concepts. The knowledge that each individual is unique and human applies to the therapist as well as to the patient. Comprehension of this permits better understanding of transference and resistance.Paper given in introduction to a Postgraduate Center three-day workshop, The Therapist in the Group, April 1980.