The Collected Works of Sigmund Freud. Sigmund Freud

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СКАЧАТЬ course of dream interpretation one of your patients had nothing better to say than 'That is nonsense,' you would reprove him, and would suspect that behind the dream there was hidden some disagreeable affair, the exposure of which he wanted to spare himself. Apply the same thing in your own case; your opinion that the dream is nonsense probably signifies merely an inner resistance to its interpretation. Do not let yourself be deterred." I then proceeded to the interpretation.

"R. is my uncle." What does that mean. I have had only one uncle, my uncle Joseph.² His story, to be sure, was a sad one. He had yielded to the temptation, more than thirty years before, of engaging in dealings which the law punishes severely, and which on that occasion also it had visited with punishment. My father, who thereupon became grey from grief in a few days, always used to say that Uncle Joseph was never a wicked man, but that he was indeed a simpleton; so he expressed himself. If, then, friend R. is my uncle Joseph, that is equivalent to saying: "R. is a simpleton." Hardly credible and very unpleasant! But there is that face which I see in the dream, with its long features and its yellow beard. My uncle actually had such a face—long and surrounded by a handsome blond beard. My friend R. was quite dark, but when dark-haired persons begin to grow grey, they pay for the glory of their youthful years. Their black beard undergoes an unpleasant change of color, each hair separately; first it becomes reddish brown, then yellowish brown, and then at last definitely grey. The beard of my friend R. is now in this stage, as is my own moreover, a fact which I notice with regret. The face which I see in the dream is at once that of my friend R. and that of my uncle. It is like a composite photograph of Galton, who, in order to emphasise family resemblances, had several faces, photographed on the same plate. No doubt is thus possible, I am really of the opinion that my friend R. is a simpleton—like my uncle Joseph.

      I have still no idea for what purpose I have constructed this relationship, to which I must unconditionally object. But it is not a very far-reaching one, for my uncle was a criminal, my friend R. is innocent—perhaps with the exception of having been punished for knocking down an apprentice with his bicycle. Could I mean this offence? That would be making ridiculous comparisons. Here I recollect another conversation which I had with another colleague, N., and indeed upon the same subject. I met N. on the street. He likewise has been nominated for a professorship, and having heard of my being honoured, congratulated me upon it. I declined emphatically, saying, "You are the last man to make a joke like this, because you have experienced what the nomination is worth in your own case." Thereupon he said, though probably not in earnest, "You cannot be sure about that. Against me there is a very particular objection. Don't you know that a woman once entered a legal complaint against me? I need not assure you that an inquiry was made; it was a mean attempt at blackmail, and it was all I could do to save the plaintiff herself from punishment. But perhaps the affair will be pressed against me at the office in order that I may not be appointed. You, however, are above reproach." Here I have come upon a criminal, and at the same time upon the interpretation and trend of the dream. My uncle Joseph represents for me both colleagues who have not been appointed to the professorship, the one as a simpleton, the other as a criminal. I also know now for what purpose I need this representation. If considerations of creed are a determining factor in the postponement of the appointment of my friends, then my own appointment is also put in question: but if I can refer the rejection of the two friends to other causes, which do not apply to my case, my hope remains undisturbed. This is the procedure of my dream; it makes the one, R., a simpleton, the other, N., a criminal; since, however, I am neither the one nor the other, our community of interest is destroyed, I have a right to enjoy the expectation of being appointed a professor, and have escaped the painful application to my own case of the information which the high official has given to R.

      I must occupy myself still further with the interpretation of this dream. For my feelings it is not yet sufficiently cleared up. I am still disquieted by the ease with which I degrade two respected colleagues for the purpose of clearing the way to the professorship for myself. My dissatisfaction with my procedure has indeed diminished since I have learnt to evaluate statements made in dreams. I would argue against anyone who urged that I really consider R. a simpleton, and that I do not credit N.'s account of the blackmail affair. I do not believe either that Irma has been made seriously ill by an injection given her by Otto with a preparation of propyl. Here, as before, it is only the wish that the case may be as the dream expresses it. The statement in which my wish is realised sounds less absurd in the second dream than in the first; it is made here with a more skilful utilisation of facts as points of attachment, something like a well-constructed slander, where "there is something in it." For my friend R. had at that time the vote of a professor from the department against him, and my friend N. had himself unsuspectingly furnished me with the material for slander. Nevertheless, I repeat, the dream seems to me to require further elucidation.

      I remember now that the dream contains still another portion which so far our interpretation has not taken into account. After it occurs to me that my friend R. is my uncle, I feel great affection for him. To whom does this feeling belong? For my uncle Joseph, of course, I have never had any feelings of affection. For years my friend R. has been beloved and dear to me; but if I were to go to him and express my feelings for him in terms which came anywhere near corresponding to the degree of affection in the dream, he would doubtless be surprised. My affection for him seems untrue and exaggerated, something like my opinion of his psychic qualities, which I express by fusing his personality with that of my uncle; but it is exaggerated in an opposite sense. But now a new state of affairs becomes evident to me. The affection in the dream does not belong to the hidden content, to the thoughts behind the dream; it stands in opposition to this content; it is calculated to hide the information which interpretation may bring. Probably this is its very purpose. I recall with what resistance I applied myself to the work of interpretation, how long I tried to postpone it, and how I declared the dream to be sheer nonsense. I know from my psychoanalytical treatments how such condemnation is to be interpreted. It has no value as affording information, but only as the registration of an affect. If my little daughter does not like an apple which is offered her, she asserts that the apple has a bitter taste, without even having tasted it. If my patients act like the little girl, I know that it is a question of a notion which they want to suppress. The same applies to my dream. I do not want to interpret it because it contains something to which I object. After the interpretation of the dream has been completed, I find out what it was I objected to; it was the assertion that R. is a simpleton. I may refer the affection which I feel for R. not to the hidden dream thoughts, but rather to this unwillingness of mine. If my dream as compared with its hidden content is disfigured at this point, and is disfigured, moreover, into something opposite, then the apparent affection in the dream serves the purpose of disfigurement; or, in other words, the disfigurement is here shown to be intended: it is a means of dissimulation. My dream thoughts contain an unfavourable reference to R.; in order that I may not become aware of it, its opposite, a feeling of affection for him, makes its way into the dream.

      The fact here recognised might be of universal applicability. As the examples in Section III. have shown, there are dreams which are undisguised wish-fulfilments. Wherever a wish-fulfilment is unrecognisable and concealed, there must be present a feeling of repulsion towards this wish, and in consequence of this repulsion the wish is unable to gain expression except in a disfigured state. I shall try to find a case in social life which is parallel to this occurrence in the inner psychic life. Where in social life can a similar disfigurement of a psychic act be found? Only where two persons are in question, one of whom possesses a certain power, while the other must have a certain consideration for this power. This second person will then disfigure his psychic actions, or, as we may say, he will dissimulate. The politeness which I practise every day is largely dissimulation of this kind. If I interpret my dreams for the benefit of the reader I am forced to make such distortions. The poet also complains about such disfigurement:

      "You may not tell the best that you know to the youngsters."

      The political writer who has unpleasant truths to tell to the government finds himself in the same position. If he tells them without reserve, the government will suppress them—subsequently in case of a verbal expression of opinion, preventatively, if they are to be published in print. The writer must fear СКАЧАТЬ