The Collected Works of Sigmund Freud. Sigmund Freud

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СКАЧАТЬ applied to individuals like Moses and Nimrod. But what doubts you might raise against the credibility of the psychoanalytic reporter you will see plainly enough upon a later occasion.

      At this point you have a right to raise the question, “If there is no such thing as objective verification of psychoanalysis, and no possibility of demonstrating it, how can one possibly learn psychoanalysis and convince himself of the truth of its claims?” The fact is, the study is not easy and there are not many persons who have learned psychoanalysis thoroughly; but nevertheless, there is a feasible way. Psychoanalysis is learned, first of all, from a study of one’s self, through the study of one’s own personality. This is not quite what is ordinarily called self-observation, but, at a pinch, one can sum it up thus. There is a whole series of very common and universally known psychic phenomena, which, after some instruction in the technique of psychoanalysis, one can make the subject matter of analysis in one’s self. By so doing one obtains the desired conviction of the reality of the occurrences which psychoanalysis describes and of the correctness of its fundamental conception. To be sure, there are definite limits imposed on progress by this method. One gets much further if one allows himself to be analyzed by a competent analyst, observes the effect of the analysis on his own ego, and at the same time makes use of the opportunity to become familiar with the finer details of the technique of procedure. This excellent method is, of course, only practicable for one person, never for an entire class.

      There is a second difficulty in your relation to psychoanalysis for which I cannot hold the science itself responsible, but for which I must ask you to take the responsibility upon yourselves, ladies and gentlemen, at least in so far as you have hitherto pursued medical studies. Your previous training has given your mental activity a definite bent which leads you far away from psychoanalysis. You have been trained to reduce the functions of an organism and its disorders anatomically, to explain them in terms of chemistry and physics and to conceive them biologically, but no portion of your interest has been directed to the psychic life, in which, after all, the activity of this wonderfully complex organism culminates. For this reason psychological thinking has remained strange to you and you have accustomed yourselves to regard it with suspicion, to deny it the character of the scientific, to leave it to the laymen, poets, natural philosophers and mystics. Such a delimitation is surely harmful to your medical activity, for the patient will, as is usual in all human relationships, confront you first of all with his psychic facade; and I am afraid your penalty will be this, that you will be forced to relinquish a portion of the therapeutic influence to which you aspire, to those lay physicians, nature-cure fakers and mystics whom you despise.

      I am not overlooking the excuse, whose existence one must admit, for this deficiency in your previous training. There is no philosophical science of therapy which could be made practicable for your medical purpose. Neither speculative philosophy nor descriptive psychology nor that so-called experimental psychology which allies itself with the physiology of the sense organs as it is taught in the schools, is in a position to teach you anything useful concerning the relation between the physical and the psychical or to put into your hand the key to the understanding of a possible disorder of the psychic functions. Within the field of medicine, psychiatry does, it is true, occupy itself with the description of the observed psychic disorders and with their grouping into clinical symptom-pictures; but in their better hours the psychiatrists themselves doubt whether their purely descriptive account deserves the name of a science. The symptoms which constitute these clinical pictures are known neither in their origin, in their mechanism, nor in their mutual relationship. There are either no discoverable corresponding changes of the anatomical organ of the soul, or else the changes are of such a nature as to yield no enlightenment. Such psychic disturbances are open to therapeutic influence only when they can be identified as secondary phenomena of an otherwise organic affection.

      Here is the gap which psychoanalysis aims to fill. It prepares to give psychiatry the omitted psychological foundation, it hopes to reveal the common basis from which, as a starting point, constant correlation of bodily and psychic disturbances becomes comprehensible. To this end, it must divorce itself from every anatomical, chemical or physiological supposition which is alien to it. It must work throughout with purely psychological therapeutic concepts, and just for that reason I fear that it will at first seem strange to you.

      I will not make you, your previous training, or your mental bias share the guilt of the next difficulty. With two of its assertions, psychoanalysis offends the whole world and draws aversion upon itself. One of these assertions offends an intellectual prejudice, the other an aesthetic-moral one. Let us not think too lightly of these prejudices; they are powerful things, remnants of useful, even necessary, developments of mankind. They are retained through powerful affects, and the battle against them is a hard one.

      The first of these displeasing assertions of psychoanalysis is this, that the psychic processes are in themselves unconscious, and that those which are conscious are merely isolated acts and parts of the total psychic life. Recollect that we are, on the contrary, accustomed to identify the psychic with the conscious. Consciousness actually means for us the distinguishing characteristic of the psychic life, and psychology is the science of the content of consciousness. Indeed, so obvious does this identification seem to us that we consider its slightest contradiction obvious nonsense, and yet psychoanalysis cannot avoid raising this contradiction; it cannot accept the identity of the conscious with the psychic. Its definition of the psychic affirms that they are processes of the nature of feeling, thinking, willing; and it must assert that there is such a thing as unconscious thinking and unconscious willing. But with this assertion psychoanalysis has alienated, to start with, the sympathy of all friends of sober science, and has laid itself open to the suspicion of being a fantastic mystery study which would build in darkness and fish in murky waters. You, however, ladies and gentlemen, naturally cannot as yet understand what justification I have for stigmatizing as a prejudice so abstract a phrase as this one, that “the psychic is consciousness.” You cannot know what evaluation can have led to the denial of the unconscious, if such a thing really exists, and what advantage may have resulted from this denial. It sounds like a mere argument over words whether one shall say that the psychic coincides with the conscious or whether one shall extend it beyond that, and yet I can assure you that by the acceptance of unconscious processes you have paved the way for a decisively new orientation in the world and in science.

      Just as little can you guess how intimate a connection this initial boldness of psychoanalysis has with the one which follows. The next assertion which psychoanalysis proclaims as one of its discoveries, affirms that those instinctive impulses which one can only call sexual in the narrower as well as in the wider sense, play an uncommonly large role in the causation of nervous and mental diseases, and that those impulses are a causation which has never been adequately appreciated. Nay, indeed, psychoanalysis claims that these same sexual impulses have made contributions whose value cannot be overestimated to the highest cultural, artistic and social achievements of the human mind.

      According to my experience, the aversion to this conclusion of psychoanalysis is the most significant source of the opposition which it encounters. Would you like to know how we explain this fact? We believe that civilization was forged by the driving force of vital necessity, at the cost of instinct-satisfaction, and that the process is to a large extent constantly repeated anew, since each individual who newly enters the human community repeats the sacrifices of his instinct-satisfaction for the sake of the common good. Among the instinctive forces thus utilized, the sexual impulses play a significant role. They are thereby sublimated, i.e., they are diverted from their sexual goals and directed to ends socially higher and no longer sexual. But this result is unstable. The sexual instincts are poorly tamed. Each individual who wishes to ally himself with the achievements of civilization is exposed to the danger of having his sexual instincts rebel against this sublimation. Society can conceive of no more serious menace to its civilization than would arise through the satisfying of the sexual instincts by their redirection toward their original goals. Society, therefore, does not relish being reminded of this ticklish spot in its origin; it has no interest in having the strength of the sexual instincts recognized and the meaning of the sexual life to the individual clearly delineated. On the contrary, society has СКАЧАТЬ