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.

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.

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, 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.

Training analysis : the shibboleth of psychoanalytic education

In this article the author focuses on training analysis as the catchword in psychoanalytic education. He states that psychologist Sigmund Freud suggested that dream interpretation was an important part in psychoanalysis. He focuses on the concept of Oedipus complex by Freud, which was considered the psychoanalytic catchword that distinguished supporters of psychoanalysis from their opponents.

Introduction: secularization and its discontents

Sigmund Freud’s 1927 work The Future of Illusion expresses the great psychoanalyst’s most whiggish assessment of the situation of Western, post-enlightenment societies. In it, Freud reanimates the ancient tradition of the materialist-Epicurean criticism of religion, with its skepticism concerning all invisible powers. For Freud, famously, the religious belief in higher, supernatural deities—particularly, the monotheistic God—represents a wish-fulfillment and illusion (Freud 1927: 30, 43). This illusion takes its particular shapes from our earliest childhood experiences of helplessness, and the longing for an all-protecting, omnibenevolent father. With the progress of science, and its benefits in technology, Freud opined that the period of the cultural pre-eminence of religion in the West was over. Civilization and its Discontents, written 3 years later, expresses a similarly sceptical assessment of religion. Whether founded in an oceanic, mystical sentiment of oneness, or the refined language of the theologians, religion remains for Freud ‘patently infantile’ (Freud 1930: 86). Between 1927 and 1930, however, Freud’s assessment of the wider prospects of modern Kultur shifted, if it did not entirely reverse. With the fortunes of fascism rising, and the first clouds of renewed European war forming on the horizon, Freud now argues that the psychological price demanded by the modern world’s manifold civilizational advances is perhaps too high. The sexual and aggressive impulses modern society demands subjects renounce must return in the forms of organized violence, collective and individual neuroses—and in the same form of unconscious guilt Freud had argued elsewhere animated the totems and taboos of the great religions (Freud 1913, 1938). Although Freud did not draw the conclusion, the logic of his wider Kulturpessimismus points to the claim that the psychologically deep-set ‘illusions’ of religion could expect a long and viable future.

Psychological Reflections on Post - Modernist Gothic Literature

The thesis consists of a creative component, two short stories, 'The Conservatory' and 'Psychosis', and a novella, 'The Lady of Tangiers', in the genre of Gothic fiction, and accompanying theoretical component with a psychological interpretation of literature, including theories of C.G.Jung, identifying psychological elements including symbolism of the unconscious, transformation and individuation in the short stories 'The Conservatory' and 'Psychosis', and an analysis of the novella 'The Lady of Tangiers', discussing the essay 'The Uncanny' by Sigmund Freud. The critical analysis and interpretation of the writing reflects the psychological development of the individual.

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.

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