The reliability and validity of Freud's methods of free association and interpretation.

Presents a response of the author on the reliability and validity of Freud's method of free association and interpretation. Data gathering in clinical setting of psychoanalysis; Claims for reliability and validity; View of Freud on determinism.

Observations from the refuse-heap: Freud, Michelangelo`s Moses, and psychoanalysis

Sigmund Freud's 1914 essay on Michelangelo's statue of Moses is unique in having been the only one of his works whose authorship he sought to conceal. Although the essay bears no relation to psychoanalytic theory as such Freud characterized the method of inquiry that he employed therein as one that has in point of fact a certain resemblance to the methodology of psychoanalysis, and a number of authors have since insisted on this resemblance even to the point of proclaiming the essay to be paradigmatic of Freudian interpretive methods.

Inhibition and Phineas Gage : repression and Sigmund Freud

The similarities between the theories of thinking as inhibited action developed by David Ferrier and Sigmund Freud are examined in the context of the changes in the behavior of Phineas Gage, which Ferrier tried to explain with his inhibitory-motor theory. Johannes Müller's concept of will, its development by Alexander Bain, and Bain's influence on Ferrier's conceptualization of inhibitory centers localized in the frontal lobes are traced. Elements of the Bain-Ferrier theory found in Freud's theory of thinking, which do not derive from Brücke, Meynert, or Jackson, are itemized, and the implications of Freud's opting for a mechanism of inhibition that was basically excitatory is examined. Possible reasons for Ferrier's abandoning his concept of inhibitory centers are discussed and are contrasted with the reasons that Freud had for keeping to an excitatory conceptualization. The sensory-motor physiology of the day and its application to willing and thinking as inhibited action provide reasonably certain connections between Phineas Gage, David Ferrier, and Sigmund Freud.

Freud, civilization, religion and stoicism

Freud's debt to stoicism has been seldom discussed. His attitude toward science had a distinct ethical slant taken from the ancient world, via Freud's humanistic education. Freud's method involved detachment but did not imply moral coldness and indifference any more than stoicism did. The stoics wanted to be therapists of the mind just as physicians cared for the body. For both Freud and the stoics, reason was in battle with the passions and required clear sight to have a chance of prevailing over them. In contrasting religious worldviews with the scientific approach, Freud failed to see his own approach as ethical. Freud made extensive forays at individual and collective levels but in the years since Freud's death, the psychoanalytic vision has narrowed. At 150 years after his birth, the authors can still admire Freud's exceptional ethical courage and recognize that if psychoanalysis is to survive, it needs to regain his cultural range and spirit of critical inquiry

Do as I say, not as I do: Ralph Greenson, Anna Freud, and superrich patients

Ralph Greenson's The Technique and Practice of Psychoanalysis acted as a bible for generations of analysts on what to do and what not to do in psychoanalysis. Yet Greenson ignored the strictures of his own textbook, The Technique and Practice of Psychoanalysis, in his treatment of a number of superrich patients and celebrities, such as Marilyn Monroe and Lita Annenberg Hazen. This article presents new evidence from the examination of the papers of Ralph Greenson and Anna Freud at UCLA and the Library of Congress. Although it is well known that Greenson stretched boundaries with Monroe, his practice of blurring boundaries with other patients, and helping to funnel their money to Anna Freud's Hampstead Center, is not known. Hazen was not only President of Greenson's Foundation for Research in Psychoanalysis but was also, through Greenson's encouragement, a major contributor to Anna Freud's Hampstead Center. Greenson even went so far as to answer a personal advertisement on her behalf and fly to New York for a weekend to interview the suitor. These activities took place with Anna Freud's knowledge, approval, and collusion. Other cases are also discussed. If only he had taken his own advice.

Fresh Freud: no longer lost in translation

The new translations of Freud into English highlight the question as to the nature of Freud's quest and achievement. They show a livelier Freud than the Strachey translations (Freud, 1953-1974), who used everyday language in his work instead of trying to establish a new technical vocabulary for an esoteric new discipline. However, with the new Penguin editions thus far, fresh Freud is no longer lost in translation. The Standard Edition was created importantly to create an authoritative international trademark and was made more natural "scientific" in appearance. The fresh translations show a Freud in tune with Karl Popper's (1976) approach in his later work that viewed science as essentially problem solving. The example of "Mourning and Melancholia" (Freud, 1917/ 1964, 1917/1981, 1917/2005) is discussed as an exercise in exploration, conjectures, criticism, construct formation, and problem solving. Translation issues are discussed. Instead of being a particular trade mark, the very fact of there being new and different translations opens Freud's works to further questioning about their meanings and intents in the marketplace of ideas and practices

Freud and critical theory

Freudian psychoanalysis is at once an integral part of modern culture and a regular source of controversy. This chapter outlines Freud’s theory and then looks at the contribution of Freudian psychoanalysis to cultural commentary, social theory and feminist critique.

Freud, Jung and Boas: the psychoanalytic engagement with anthropology revisited

Sigmund Freud's and C. G. Jung's turn to evolutionist anthropological material after 1909 is usually seen as a logical progression of their long-term interest in such material. It is also seen that they used this material ignorant of the significant challenges to the evolutionist paradigm underpinning such material, in particular the challenges led by Franz Boas. This paper argues otherwise: that both psychologists' turnings to such material was a new development, that neither had shown great interest in such material before 1909, and that their turnings to such material, far from being taken in ignorance of the challenges to evolutionist anthropology, were engagements with those challenges, because the evolutionist paradigm lay at the base of psychoanalysis. It argues that it is no coincidence that this engagement occurred after their return from America in 1909, where they had come into first-hand contact with the challenges of Franz Boas.

After Freud: the fateful history of psychoanalysis in exile

 This thesis reorients studies of the history of psychoanalysis away from the conventional interest in institutionalization, medicalization, and the history of the movement. With its emphasis on the “peculiar nature” of Freud’s discovery, my work uncovers the structural necessity of exile for the vocation of analyst as Freud conceived it.