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The problems posed by Leonardo’s pathographies written by Freud are examined. The historical path of the problem of the relationship between genius and psychopathology is reconstructed, showing that psychoanalysis fits into a very active vein at the end of the 19th century, expressing different theoretical approaches with which Freud relates. The interest for the problem then continued, with alternate answers, until the current days. The distortions made by Freud in Leonardo’s pathographical description are examined; these distortions are extensively examined by several authors, which, however, is not distant from what Freud implements in his other works, nor from what other pathographists of the time did. It is a common behavior in the history of science and well known in modern epistemology that identifies in the development of theories also the importance of rhetorical tools with which scientists support them. It is emphasized that one cannot read particular psychological aspects in these Freudian behaviors, making in fact a pathography of the author of pathographies, but only lead his work to the coherence of the historical contexts in which he operates. [ABSTRACT FROM AUTHOR]

My comment on the interdisciplinary study of Heidegger and Freud by Shoshani et al. is focused on the semantic and conceptual differences between these thinkers concerning the meaning of truth and the role of anxiety. Heidegger emphasizes truth as a philosophical goal, whereas for Freud truth is a challenge to study the dynamic functions of the human mind by avoiding predetermined answers. The authors describe convincingly how Heidegger and Freud tread on the same phenomenological terrain. Their approaches differ, however, in their respective goals. For Heidegger, the goal is a new philosophical understanding of the sense of being defined by him as Dasein. For Freud, the goal is to understand the dynamics of the human mind in a two-person clinical relationship. This difference in their goals also implies a difference in their ontological approach. On the other hand, Shoshani et al. highlight the value of Heidegger's view of anxiety as a trigger that calls for a search for increased understanding. According to the authors, this point is important, as it opens a shared humane way to treat people with severely disturbed mental conditions. In this respect, the understanding of the meaning of anxiety by Heidegger can also inspire clinical work and thereby open perspectives common with psychoanalysis. [ABSTRACT FROM AUTHOR]

This article discusses Freud's presentation on telepathy to his close colleagues at the meeting in the Harz mountains in 1921. It considers the fate of his paper and the reasons why he never published it as a single piece. The development of Freud's ideas about telepathy during the succeeding years and the reasons that prompted him finally to publish his views on thought-transference in 1925 are also considered. The article also discusses the place of the four cases presented in his writings on telepathy over this period, culminating in his new 'lecture' on Dreams and Occultism in 1933. It is suggested that Freud's persuasion that psychoanalysis could credibly account for thought-transference was in part affected by the degree of trust he held in those presenting him with material, but most of all by his own personal experience. Freud held out against opposition from people like Jones on the matter of the worthiness of the subject for investigation, but never succeeded in integrating it more fully into psychoanalysis, and this position is largely unchanged today. [ABSTRACT FROM AUTHOR]

This comment on Sandmeyer's paper agrees that there were biases in the way Kohut understood homosexuality in his supervision of Jule Miller. Both were constrained by the theory in which they were shaped. That theory was in turn imbedded in centuries, if not millennia, of ingrained religious and cultural attitudes. Freud broke down some of the prejudicial attitudes toward homosexuality with his idea of bisexuality, but his fixation on drive theory and the Oedipus Complex required an understanding of homosexuality as regressed and infantile. Kohut's remarkable contribution regarding the acceptance of homosexuality was at the level of theory. The idea of the self as holistic and his new theory of empathy envisions homosexuality as simply one of many ways of loving but doesn't privilege any one. Kohut himself couldn't quite live up to the full implications of his own theory. [ABSTRACT FROM AUTHOR]

This paper delves into the intricate realm of Shakespearean characters in love, employing a psychoanalytical lens to unravel the depths of their emotions, desires, and conflicts. Drawing on psychoanalytic theories, particularly those of Sigmund Freud and Carl Jung, this paper aims to dissect the subconscious motivations and psychological intricacies of characters such as Romeo and Juliet, Orsino and Viola, and other iconic figures. Through this analysis, the paper seeks to offer a nuanced understanding of how Shakespeare masterfully crafted characters whose emotional journeys resonate with universal human experiences. In addition to exploring the psychoanalytical aspects of Shakespearean characters' love, this paper also investigates the socio-cultural influences shaping their romantic dynamics. By examining the historical context in which these plays were written and performed, it aims to illuminate the ways in which societal norms and expectations intersect with individual psychology to influence characters' behaviors and choices. Furthermore, it analyzes how Shakespeare's portrayal of love reflects broader themes of power, gender, and identity, shedding light on the complex interplay between personal desire and societal constraints in Renaissance England. Through this multidimensional approach, it endeavors to provide a comprehensive examination of Shakespearean love that resonates with contemporary audiences while honoring the timeless brilliance of the Bard's storytelling. [ABSTRACT FROM AUTHOR]

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper elaborates key factors in Michel Foucault and Jacques Derrida's long polemical argument over the question of madness. The paper focuses on Foucault's consideration of a constitutive exclusion underlying the discourse of reason and unreason, as well as his insistence on that exclusion's singular relationship with madness. This exclusion is then developed in psychoanalytic terms augmenting the constitutive gesture that Sigmund Freud attributed to the plurality of subjective structures elaborated in his metapsychology. The psychoanalytic determination of constitutive exclusion is posed as being situated at a privileged position that enables it to consolidate the polemic debate between Foucault and Derrida about madness. By doing so, the intersection of Foucault's theory of madness with Freud's psychoanalysis is shown to be fruitful territory, epitomizing a hospitality to madness—thus, doing justice to Foucault in light of Derrida's critique. [ABSTRACT FROM AUTHOR]

Copyright of Perspectives on Culture / Perspektywy Kultury is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud's interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion. [ABSTRACT FROM AUTHOR]

Sigmund Freud is occasionally perceived as outdated and his work no longer relevant to academia. The citing papers (CPs) that cited Freud works were collected from Web of Science and analyzed. The 10 most common research areas of the CPs were noted, and the overall volume of the respective bodies of literature were retrieved. I computed the annual percentage of the respective bodies of literature that cited Freud. On a separate note, I computed the annual percentage of citations coming from psychology and psychiatry. Results based on 42,571 CPs found that psychology accounted for over half of the citations to Freud. The percentage of psychology papers citing Freud declined gradually from around 3% in the late 1950s to around 1% in the 2010s, in an extent of −0.02% per year over the entire survey period spanning across 65 years from 1956 till 2020 (P < 0.001). In psychiatry, a similar decline was observed, from around 4–4.5% in the late 1950s to just below 0.5% in the 2010s, in an extent of −0.1% per year (P < 0.001). However, a reverse trend was observed for psychoanalysis literature, which generally increased from 10–20% before the 1980s to 25–30% since the 2000s, in an extent of +0.2% per year (P < 0.001). Meanwhile, the annual percentage of CPs coming from psychology and psychiatry was decreasing by 0.4% per year (P < 0.001). Bibliometric data supported the notion that Freud's influence was on a decline in psychology and psychiatry fields. [ABSTRACT FROM AUTHOR]

Sigmund Freud used and wrote about cocaine in abundance, and it was the only substance that connected him to Latin America. Freud's Cocaine Papers are the only theoretical works in which the founder of psychoanalysis refers to Latin America. These references serve exclusively to highlight the benefits of an American product and to try to make that product's consumption attractive to Europeans. This article analyzes Freud's Cocaine Papers and focuses on the different ways in which the founder of psychoanalysis thought and represented the "dark continent" of psychoanalysis, Latin America, in relation to cocaine, one of the present day's most anxiety-producing substances. These early works have been incorporated into psychoanalysis's conceptual foundations in radically different ways. However, his interest in cocaine has seldom been analyzed in connection to Latin America. This study shows the widespread lack of analysis regarding Freud's Cocaine Papers, the relationship between this drug and the colonial foundations of psychoanalysis. [ABSTRACT FROM AUTHOR]

Gordon Crook (1921-2011) became a significant Wellington artist after his arrival in Aotearoa, New Zealand in 1972. He produced tapestries, prints and banners. In the 1980s, he turned from celebratory public works to more introverted, private imagery, particularly after acquiring a copy of Muriel Gardiner's The Wolf-Man and Sigmund Freud. In Freud's analysis of Sergei Pankeev (The Wolf-Man), Crook discovered a set of ideas that enabled him to explore his own infantile neurosis, the result of childhood traumas and his psycho-sexual difficulties in human relationships. The result was a major series of works (1990-91) embracing tapestries and black-and-white prints, two sets of which are in the collection of Te Papa. This paper is based upon Crook's correspondence over the period of the development of his turn towards more introverted subject matter, as well as a close study of the relationship of Crook's images to the text of Gardiner's book. [ABSTRACT FROM AUTHOR]

The Piano Lesson is one of the masterpieces of the famous American playwright August Wilson. This play presents an argument between a sister and brother over whether to sell the family heirloom: a piano, revealing the different attitudes of African Americans toward their history and culture. Focusing on domestic and foreign research perspectives, the author finds that most experts and scholars explore this play in terms of African American identity and ghost images, while few analyze the conflict and reconciliation between the siblings from the perspective of psychoanalysis. This paper focuses on the protagonists’ psychology and explores the inner journey of the siblings from Freud’s triple personality structure theory. The findings show that there is a relationship between their psychological changes and the rationality of the final ownership of the piano in the play, and then reveal that Wilson conveys his attitude toward the cultural heritage of ethnic minorities through the psychological changes of these two main characters, thus provoking thoughts on the heritage of minority cultures. This paper contributes to shedding more light on the nature of the argument between two main characters, Berniece and Boy Willie, and enhancing our understanding of the deep meaning of this play. [ABSTRACT FROM AUTHOR]

The central thesis of this paper is that human unconscious processes influence the behavior and design of artificial intelligence (AI). This thesis is discussed through the case study of a chatbot called Replika, which intends to provide psychological assistance and friendship but has been accused of inciting murder and suicide. Replika originated from a trauma and a work of mourning lived by its creator. The traces of these unconscious dynamics can be detected in the design of the app and the narratives about it. Therefore, a process of de-psychologization and de-humanization of the unconscious takes place through AI. This psychosocial approach helps criticize and overcome the so-called "standard model of intelligence" shared by most AI researchers. It facilitates a new interpretation of some classic problems in AI, such as control and responsibility. [ABSTRACT FROM AUTHOR]

Freud's 'Critical Introduction' has many of the markers of a purely neuroanatomical text. But a comparison with contemporary anatomical writings as well as an analysis of the larger scientific, clinical and institutional context of Freud's work suggests important differences. Freud's manuscript was an ambitious enterprise to reform the brain sciences of the 1880s to open them up to nervous conditions that were only poorly accounted for by the predominant German model of a somatically informed psychiatry. It marks an attempt to bridge the two cultures of French and German-speaking neurology, as well as scientific and clinical medicine. By navigating these different contexts, the text provides a clue to the relationship between Freud's early scientific work and his developing psychoanalysis. [ABSTRACT FROM AUTHOR]

This article examines Fromm's 1935 paper, "The Social Determinants of Psychoanalytic Therapy," situating it in the context of Fromm's life and setting forth its contrast between Freud's "authoritarian, patricentric attitude" and the "humane, philanthropic attitude" of Ferenczi, who was deeply influenced by Groddeck. Despite critiquing Fromm's tendency to give insufficient attention to the "the individual fate of the person," such as would be necessary to explain the differences between Freud and Ferenczi, in expounding his concept of the "social character," the present paper argues that Fromm's "calling card," published while Freud was still alive, is "one of the greatest papers in the psychoanalytic literature." [ABSTRACT FROM AUTHOR]

Freud’s lecture given on December 1, 1909, at the Vienna Psychoanalytic Society on Leonardo da Vinci is examined. This lecture is a forerunner of his later article Leonardo da Vinci and a Memory of his Childhood (Freud, 1910b). An attempt is made to emphasize the inconsistency between Freud’s hypotheses and the historical data by then at his disposal. Avoiding entering Freud’s vulture slip that many scholars have pointed out and Freud never acknowledged, concerns are expressed about Freud’s required documentation in the field of art history and about the method he employed for the portrayal of Leonardo da Vinci’s personality. It seems that Freud willingly avoided historical data choosing almost entirely to rely on applied psychoanalysis widely employing his own phantasies in attempting to overcome the paucity of knowledge on Leonardo da Vinci’s childhood. Freud himself later acknowledged that his 1910 paper was partly a fictional story along the lines of Mereskovskij’s 1895 book on Leonardo. A crucial inconsistency of this lecture, that will not be amended in his paper of 1910, relates to the fact that Freud changed into a phantasy what Leonardo had reported as a childhood memory. Many scholars have taken for granted this shift so that they talked about Leonardo’s “phantasy” or “dream”. [ABSTRACT FROM AUTHOR]

The aim of this paper is to analyse the traditionalist criticism of Freudianism. The Viennese psychoanalyst identified the factors that stigmatise sexual pleasure, namely shame, revulsion, and morality. The thesis is that taboos and traditions are transmitted from one generation to another. They shape traditional communities and challenge individual pleasure. It is concluded that traditionalism has a universal dimension, as it is present in both religious and Bolshevik traditionalism. [ABSTRACT FROM AUTHOR]

The late nineteenth and early twentieth century saw a resurgence of interest in the occult and the paranormal. Ideas from the occult, the paranormal and the study of altered states of consciousness influenced Freud's theories. In turn, the work of Freud has influenced parapsychology and transpersonal psychology. This paper explores these lines of influence from occultism, through Freudianism, into parapsychology and transpersonal psychology. It begins by examining late 19th-century occultism and Freud's ambiguous position on it. It then considers his work The Uncanny (1919/1955), before looking at his interest in telepathy, clairvoyance, fortune tellers, dream interpretation and the magic of words. Freud's influence on Jung and Assagioli will be discussed before considering of his overall legacy for parapsychology and transpersonal psychology. [ABSTRACT FROM AUTHOR]

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Sabina Spielrein was a Russian psychoanalyst who worked in Zurich, Berlin, Geneva, Moscow and Rostov-on-Don. She influenced many well-known thinkers in psychoanalysis and psychology, including Jung, Freud, Piaget, Claparède, Vygotsky and Luria. After her death in the Shoah, her life and works were largely forgotten until the discovery of correspondence revealing her erotic relationship with Jung. She was then reinvented as a 'femme fatale' in popular culture. It is only in the twenty-first century that the details of her life have been properly reconstructed and that psychoanalysts have recognised her stature as an original thinker in many areas, including the death instinct, child development, attachment and evolution. This article gives an account of her life, explores the reasons for her erasure, and examines her two most significant papers. [ABSTRACT FROM AUTHOR]

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In this paper, I argue for two claims. The first is that all social and political thinking lies along a continuum and that the structure of each thought along the continuum is that of a basic desire for self-determination. Self-determination, I argued, occurs in a variety of ways including, importantly, at a variety of levels of intention. On the one hand, there are the relatively unreflective ways of understanding oneself as autonomous. I attributed this way of thinking of the Neo-Aristotelian conception of practical reason which is characteristic of conservatism. On the other side of the continuum, there is a rigoristic version of Kantian moral philosophy in which, to be autonomous, one must act exclusively from duty or from purely economic motivation. The second claims is that populism can be understood as a clash between different practical conceptions of autonomy which are brought into conflict as a result of the process of modern rationalization. This clash can, I argued, be clarified and also alleviated by appreciating that what the values which stand opposed in the "us vs. them" of populism and liberalism are based on a fundamentally similar conception of the value of autonomy but have come into conflict by sometime contingent historical processes which can be undone or steered in a different direction. [ABSTRACT FROM AUTHOR]

Copyright of Religion & Tolerance / Religija & Tolerancija is the property of Center for the Empirical Researches of Religion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper argues that Heinz Kohut's theory of self-state dreams should be seen as a coherent general theory in a historical sequence from the dream theories of Sigmund Freud, Carl Jung, Ronald Fairbairn, Erik Erikson, and others. Kohut stressed his notion of self-state dreams added a dimension to Freud's theory applicable for a class of troubled patients and was not meant to replace Freud's theories. A close look at his actual clinical work with dreams, however, suggests the more general applicability of his theory. Self-state dreams, we argue, are an integral part of the vocabulary of self that Kohut introduced into psychoanalysis and, parenthetically, have shaped current thinking and research. To test the idea of the general applicability of Kohut's theory of the self-state dream, the authors assembled a large database of all dreams mentioned in Kohut's writings, along with the dreams of patients whose analysts were in supervision with Kohut and few other dreams Kohut analyzes in literature and history. The database indicates the source of the dream, the patient and analyst where known, the dream as reported, the category into which it fits, and any additional thoughts where relevant. The paper is meant as an elaboration of an earlier paper in this journal, "On Dreams". The complete database has been made available as supplemental material for this article. It can be accessed online at [ABSTRACT FROM AUTHOR]

This paper is an investigation into the prominence of hysteria in Lacan's work and the enduring significance of the diagnosis for contemporary practice. Beginning with Lacan's theory of neurosis, the importance of language, and symbolic functions, we will begin to understand why the hysterical symptom is the symptomatic structure par excellence. Lacan lauds hysteria as the neurosis in direct dialogue with a given historical moment, teaching the psychoanalyst where we are in the unfolding struggle between neurosis and civilization. He returned to the case of Dora throughout his twenty-eight years of teaching to refine his work. He even saw psychoanalysis as the progressive "hystericization" of the patient and depicted himself as an hysteric walking around on a stage, not knowing what he was saying, while attempting to teach the psychoanalysts. Lacan's reading of Dora seems to mark important shifts in his own life, from his beginning to write as a psychoanalyst, to being thrown out of the IPA, to struggling with his own school and the ensuing political eruptions in France in 1968. By tracking his elaboration of Dora we can witness the evolution of Lacan's work and how he uniquely positions the analyst in the transference. [ABSTRACT FROM AUTHOR]

This paper explores the principal reasons for the exclusion of Lacanian ideas from psychoanalytic training institutes in the United States. The history of Lacan's role in the International Psychoanalytical Association, from which essentially he was expelled, occupies a central place in this story. Significant issues arose also from his practice style and technical innovations, whose rationale remains controversial today. Another major obstacle for the reception of his work is the theoretical framework of Lacanian analysis, so different from that of other schools. Inclusion of its unfamiliar vocabulary and concepts poses practical problems for training programs. At a more fundamental level, the strong antihumanist evolution of Lacan's thought runs contrary to the increasingly relational and intersubjective orientation of American psychoanalysis. The incompatibility between the disparate languages of a scientific theory aiming at objectivity and a phenomenology of personal intentionality and meaning greatly limits the possibilities for dialogue. The tension between these perspectives cannot be resolved, but a productive exchange between them is possible if they are accepted as valid and complementary ways of speaking about human behavior. [ABSTRACT FROM AUTHOR]

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The following paper examines the elaboration of the concept of uncanny between literature and psychoanalysis. In shaping the concept, both Ernst Jentsch in "On the Psychology of the Uncanny" (1906) and Sigmund Freud in "The Uncanny" (1919) carefully read Hoffmann's fantastic stories of automata. While Freud develops his theory of the uncanny (concerning the automatism of unconscious repetition) by reading "The Sandman", Jentsch dwells on "Automata" in his approach on intellectual uncertainty. In this paper I also discuss anthropomorphic machines and the idea of uncanny valley in robotics, concluding that the notion of uncanny always involves negative anagnorisis, or misrecognition between inside/outside; human/automaton; animate/inanimate. [ABSTRACT FROM AUTHOR]

This paper diffracts Deleuze and quantum physics through Winnicott's work to argue for an enrichment to playing. The roots of the play-cognitive hierarchy in Freudian psychoanalysis makes visible that progression and the stages that a child must pass en route to rationality continue to feed educational assumptions that a child must leave playing behind in order to learn. Addressing critiques of Freud's psychosexual theory of child development, I introduce Winnicott's work on playing as creative activity and transitional phenomena which cast playing in a positive light. I then turn to Deleuze's critique of Freud's foundational concepts of child development influenced by Newtonian physics to argue that a Deleuzian concept of energy aligns with quantum physics, which unsettles the binary play-cognition hierarchy. I introduce a vignette to illustrate a rich array of concepts involved in playing that are read through Winnicott. In the final step, I argue that Winnicott's transitional object provides a juncture with Deleuze's concept of the partial/virtual object paving the way to graft an alternative and more processual ontology onto Winnicott's work on playing that acts beside cognitive connections in ways that bring learning alive and liberate teachers to enter less constrained relationships with children. [ABSTRACT FROM AUTHOR]

This paper is an existential exploration of home and homesickness through the concept of the unheimlich. Using personal, clinical and cinematic case studies, I draw on classical psychoanalysis and phenomenology through their familiar roots in the uncanny to re-examine the unheimlich and its therapeutic application for existential homelessness. [ABSTRACT FROM AUTHOR]

This paper explores Freud's later life and the extent to which Freud internalized a subject position as aged. Drawing upon Sartre and de Beauvoir's idea of the unrealizability of death and old age, I argue that throughout his adult life while Freud confronted desires, experiences and fears that were previously unacceptable and even unthinkable, including the presence of a death instinct, an intrapsychic desire for oblivion, old age remained to the end for him, always and only an object position. Age had for him no subjectivity, no inner experience upon which to reflect. It remained external, an "old Freud" existing as a third person, a recognition of how he was regarded rather than how he felt. This illustrates what I suggest is a fundamental separateness between the psychic representation of ageing and dying. In practice this has left an unresolved legacy for the profession of psychoanalysis in planning retirement rather than dying by the couch. [ABSTRACT FROM AUTHOR]

The paper focuses on one of the most discussed issues in Elias' work, namely the representation of the medieval affective world in The Civilisation Process. Drawing on its ties with Freudian theory, the paper attempts to highlight the ambiguity existing between the accounts of the dynamics of the psyche in Elias and their treatment in the case of the medieval warrior. Then an attempt is made to elucidate some implicit consequences for those who intend, following Elias' path, to question the relations between sociogenesis and psychogenesis. [ABSTRACT FROM AUTHOR]

Objective: The aim of this paper is to describe the circumstances surrounding the only paper published in Australia by Sigmund Freud – his only publication in the Southern Hemisphere – in 1911. Conclusions: The invitations in 1911 from a Sydney psychoanalysis study group to Sigmund Freud, Carl Jung and Havelock Ellis to present papers at the Australasian Medical Congress, came at a time when the world was barely aware of Freud’s new psychology, and well in advance of many other countries. Sparring by Freud and Jung over a joint presentation was evident in the respective papers they sent, and they soon parted. A review of other papers presented at the congress indicates that Australian psychiatry, notwithstanding its slow progress, was well informed on recent developments, which was to manifest with biological treatments, as well as with the establishment of psychoanalysis. Despite its distance from Vienna, Australia seemed to have a special place in Freud’s mind that was to surface in various ways over the years, not least in Totem and Taboo. [ABSTRACT FROM AUTHOR]

I examine a speculative diagnosis made by Sigmund Freud regarding his patient's mother in his landmark 1905 paper describing a hysterical illness. Freud considered the impact of Dora's mother's mental state on her daughter, wondering whether the mother might suffer from a 'housewife's psychosis'. Here was an emphasis on the social structures of the times and differences between the parents in terms of sexual freedom and societal limitations placed on women. Freud's description drew attention to Dora's anxieties in relation to her parents, in particular the state of their sexual relationship and the apparently sanctioned entry of another couple, Frau and Herr K, into the parental relationship. In particular, the role of syphilis in the aetiology of sexual disturbances was considered, affecting men and their sexual partners, specifically their wives, who faced lifelong risks of morbidity, inadequate treatment and psychic disturbances at this time in 19th century Vienna. [ABSTRACT FROM AUTHOR]

The present paper is an attempt to explore the actual and potential convergences and divergences of the ontological-existential philosophy of Martin Heidegger and Freud's analytic thinking as well as later developments in psychoanalysis. The first part of the paper compares and contrasts Freud's and Heidegger's thinking on issues of truth and anxiety, which are central to their respective doctrines and highly relevant to working with difficult patients. It is shown that both Freud's psychoanalytic theory and Heidegger's ontological philosophy stress the process of opening up to the anxiety-evoking truth and the individual's responsibility to uncover the truth as a source of freedom. The second part of the paper examines the impact of Heidegger's thought on the psychoanalytic understanding of individuals with severe character pathology, on the spectrum from malignant narcissism, through perverse organizations, to psychosis. In this context, the authors discuss the notion of 'anxieties of being,' a shift towards a more ontological psychoanalysis and the phenomenologisation of psychoanalytic language. Viewing people as interpretive creatures, the authors believe that Heidegger's hermeneutic outlook may enable psychoanalysts to approach their patients in a more open and accepting manner. [ABSTRACT FROM AUTHOR]

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Various authors have argued that dissociative amnesia is a synonym for repressed memories, recovered memories are almost always false memories, and dissociative amnesia and dissociative identity disorder are not valid disorders. These authors commit numerous errors of logic and scholarship; they misunderstand Freud's thinking about childhood sexual abuse, dissociation and repression and blame both Freudian repression theory and Freudian therapists for an epidemic of false memories. In fact, however, Freudian repression theory is based on the assumption that the childhood sexual abuse never happened. Extreme skeptics about dissociative amnesia do not understand they are actually in agreement with Freudian repression theory. These errors and other failures of logic and scholarship are analyzed and critiqued in the present paper. [ABSTRACT FROM AUTHOR]

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Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There are many literary texts that have handled the concept of generational clash as the main theme, but this theme is very obvious and influential in Shakespeare's play, King Lear. It portrays and forms the whole current and the consequent actions in the play. This paper tackles this subject as its core of discussion. It aims at analyzing the play text to shed light on the events that clarify this clash. To achieve the aim, the paper follows the theory of power and authority of Michel Foucault as well as Freud's psychological theory. The paper is divided into an introduction to the subject, the methodology which occurs after that, a discussion follows which elaborates the analysis, and finally, the paper is to be closed with a conclusion that shows the findings of the discussion. [ABSTRACT FROM AUTHOR]

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This paper examines French philosopher Sarah Kofman's fractured relationships to her identities as Jew and woman. Active participant in postwar debates surrounding deconstruction and psychoanalysis, acclaimed reader of Freud and Nietzsche, and interlocutor of Derrida, Kofman is today most widely remembered for her autobiographical writings about her childhood as a young Orthodox Jewish girl during the Nazi occupation of Paris. Kofman's mother sent her to pretend to be the daughter of a Christian woman, which both ensured Kofman's physical survival and led to an uncanny Freudian doubling of the maternal figure, such that both "Jew" and "Christian" became unstable, mimetic identity categories which Kofman could never again fully inhabit. The paper examines Kofman's writings on Nietzsche, suggesting that her attempt to absolve the German philosopher of the charges of antisemitism oft leveled against him functioned as a similarly failed and incomplete means of asserting control over her personal identity. If Kofman could demonstrate that Nietzsche was not in fact an antisemite, then she could write herself into the lineage of Continental philosophy and reclaim the stable ancestry she lost during the war. Yet the paper concludes that a counter-narrative running throughout Kofman's writings suggests an awareness that she could never fully absolve Nietzsche, and therefore that her attempt to claim Nietzsche as a father figure would always fail. The paper thus suggests that the illusion of control and stability epitomized by Kofman's reading of Nietzsche provides an interpretive thematic to understand the unstable figure of the post-Holocaust Jewish philosopher. [ABSTRACT FROM AUTHOR]

Freud’s very brief 1922 paper on the beheading of Medusa by Perseus wisely concludes with a call for a further examination of the sources of the legend. A now widespread interpretation of this legend is based (often without acknowledgement) on an addition to traditions concerning Medusa made in Ovid’s Metamorphoses. It is argued here that this Ovidian innovation has often been misinterpreted, and that a more careful reading of Metamorphoses supports neither a widely alleged exclusively vengeful portrayal of Medusa, nor Freud’s portrayal of Medusa’s decapitation as solely a pitiable and terrible symbol of castration. Instead, Ovid’s complex treatments of myths involving Medusa, Minerva and Perseus present parallels with Kleinian insights into phantasy attacks on fecundity, and into imagined revivals of dead or damaged inside babies. Thus the “displacement upwards” of the fearful castrated maternal genital envisioned in Freud’s “Medusa’s Head” must stand beside a quite different “displacement upwards” of the life-giving maternal genital. Indeed, tradition holds that Medusa’s beheading gives rise to the birth of vigorous twins. Together with allied details, this aligns Ovid’s masterwork with theories that modify or displace the so called “sexual phallic monism” that some believe taints Freud’s theories of gender development. [ABSTRACT FROM AUTHOR]

In this paper the author offers a new reading of Freud's "Remembering, Repeating and Working-through", examining the complex nature of central concepts that Freud presents within it. She demonstrates the text's special role in an ongoing effort of Freud's to articulate and ground the heart of his analytic insight that knowledge cures. While the insight itself is very well-known, the fact that Freud struggled throughout his life with its articulation and grounding is not. The struggle centered on questions pertaining to how analytic knowing could, not only enlighten the patient, but actually change his unconscious dynamics, and why the patient, having already "opted" for pathology in place of knowing would come to accept it; and ultimately, what was the nature of the knowledge offered in analysis and the individual's relationship to it that allowed for such dramatic changes to occur. The author briefly presents some of her earlier work on Freud's struggle with these issues and how Melanie Klein resolved them. It is in this context that she demonstrates how in Remembering, Repeating and Working-through" Freud may be seen to be taking important steps towards developing his ideas on analytic knowing and in ways that anticipate Klein's resolutions. This points to the close tie between Klein's and Freud's thinking on the nature of the analytic process and the person's desire for self-knowledge on which it relies, brings out the richness of this thinking and grounds its value to contemporary psychoanalysis. [ABSTRACT FROM AUTHOR]

In this paper we examine the different transferential relationships that occurred between two sets of friends: Freud-Fliess and Ferenczi-Groddeck; consider the impact of these variables on their productivity, creativity, and friendship; and review historical literature to analyze how the nature of their bonds shaped very different personal destinies. Freud and Fliess greatly admired each other, and expressed reciprocal support, trust, and idealization but their underlying dispute over the paternity of certain ideas ultimately led to a bitter end. Essentially, their transference can be characterized as paternal-filial. The Ferenczi-Groddeck relationship, on the other hand, shared many of the same traits as the Freud-Fliess pair: a strong friendship, mutual admiration, even idealization, but their bond evolved into a more fraternal transference, which enabled their love, admiration, and respect to develop into a mutually-enriching relationship that endured for their entire lives. [ABSTRACT FROM AUTHOR]

Sigmund Freud's relationship with his nephew, the Austrian-American public relations consultant Edward Bernays, was significant but not that of mentor and protégé. Because Bernays became known as an expert in propaganda, however, many biographers, scholars, and critics have concluded that Bernays applied Freud's theories of the unconscious to manipulate the masses and undermine democracy. Contrary to the myth, this article explores the ways Bernays worked to publicize Freud's works and popularize psychoanalysis in the United States. Bernays is responsible for much of the mythologizing because he did nothing to dispel the suggestive reports about his relationship with his famous uncle. Based on research in the Bernays papers at the Library of Congress, this article argues that Bernays was skilled not in psychoanalysis but in publicity tactics, and he knew what worked to garner press attention and promote a business, an idea, a cause, or, in the case his own business – himself. [ABSTRACT FROM AUTHOR]