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- Author: Edward W. Said
- Publisher: Verso
- ISBN: 9781859845004
- Category : History
- Languages : en
- Pages : 112
Reveals Saidâe(tm)s abiding interest in Freudâe(tm)s work and its important influence on his own.
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This book examines the theoretical links between Edward W. Said and Sigmund Freud as well the relationship between psychoanalysis, postcolonialism and decoloniality more broadly. The author begins by offering a comprehensive review of the literature on psychoanalysis and postcolonialism, which is contextualized within the apparatus of racialized capitalism. In the close analysis of the interconnections between the Freud and Said that follows, there is an attempt to decolonize the former and psychoanalyze the latter. He argues that decolonizing Freud does not mean canceling him; rather, he employs Freud’s sharpest insights for our time, by extending his critique of modernity to coloniality. It is also advanced that psychoanalyzing Said does not mean psychologizing the man; instead the book's aim is to demonstrate the influence of psychoanalysis on Said’s work. It is asserted that Said began with Freud, repressed him, and then Freud returned. Reading Freud and Said side by side allows for the theorization of what the author calls contrapuntal psychoanalysis as liberation praxis, which is discussed in-depth in the final chapters. This book, which builds on the author’s previous work, Decolonial Psychoanalysis, will be a valuable text to scholars and students from across the psychology discipline with an interest in Freud, Said and the broader relationship between psychoanalysis and colonialism.
The fledgling science of psychoanalysis permanently altered the nineteenth-century worldview with its remarkable new insights into human behavior and motivation. It quickly became a benchmark for modernity in the twentieth century--though its durability in the twenty-first may now be in doubt. More than a hundred years after the publication of Freud’s The Interpretation of Dreams, we’re no longer in thrall, says cultural historian Eli Zaretsky, to the “romance” of psychotherapy and the authority of the analyst. Only now do we have enough perspective to assess the successes and shortcomings of psychoanalysis, from its late-Victorian Era beginnings to today’s age of psychopharmacology. In Secrets of the Soul, Zaretsky charts the divergent schools in the psychoanalytic community and how they evolved–sometimes under pressure–from sexism to feminism, from homophobia to acceptance of diversity, from social control to personal emancipation. From Freud to Zoloft, Zaretsky tells the story of what may be the most intimate science of all.
The book consists of three essays and is an extension of Freud’s work on psychoanalytic theory as a means of generating hypotheses about historical events. Freud hypothesizes that Moses was not Hebrew, but actually born into Ancient Egyptian nobility and was probably a follower of Akhenaten, an ancient Egyptian monotheist. Freud contradicts the biblical story of Moses with his own retelling of events, claiming that Moses only led his close followers into freedom during an unstable period in Egyptian history after Akhenaten (ca. 1350 BCE) and that they subsequently killed Moses in rebellion and later combined with another monotheistic tribe in Midian based on a volcanic God, Jahweh. Freud explains that years after the murder of Moses, the rebels regretted their action, thus forming the concept of the Messiah as a hope for the return of Moses as the Saviour of the Israelites. Freud said that the guilt from the murder of Moses is inherited through the generations; this guilt then drives the Jews to religion to make them feel better.
This work argues that Freud's internalizing of images of racial difference shaped the questions of psychoanalysis. The book explores the belief of the "feminizing" of male Jews and challenges those who separate Freud's revolutionary theories from his Jewis
Hans Eysenck was one of the best-known research psychologists of the twentieth century. Respected as a prolific author, he was unafraid to address controversial topics. In Decline and Fall of the Freudian Empire, he places himself at the center of the debate on psychoanalytic theory, challenging the state of Freudian theory and modern-day psychoanalytic practice and questioning the premises on which psychoanalysis is based. In so doing, Eysenck illustrates the shortcomings of both psychoanalysis as a method of curing neurotic and psychotic behaviors, and of the theory of dreams and their interpretation. He also analyzes Freud's influence on anthropology and his alleged contributions to science.While books about Sigmund Freud and psychoanalysis abound, most have been written by followers and acolytes and are therefore uncritical, unaware of alternative theories, or written as weapons in a war of propaganda. Others are long and highly technical, and therefore valuable only to students and professionals. Decline and Fall of the Freudian Empire, on the other hand, was written with the non-professional in mind, and is for those who wish to know what modern scholarship has discovered about the truth or falsity of Freudian doctrines.Graced with an incisive new preface by Sybil Eysenck exploring her husband's motivation for writing the book, Decline and Fall of the Freudian Empire is an authoritative and convincing work that exposes the underlying contradictions in Freudian theory, as well as the limitations and errors of psychoanalysis.
Ernst L. Freud (1892–1970) was a son of Sigmund Freud and the father of painter Lucian Freud and the late Sir Clement Freud, politician and broadcaster. After his studies in Munich and Vienna, where he and his friend Richard Neutra attended Adolf Loos’s private Bauschule, Freud practiced in Berlin and, after 1933, in London. Even though his work focused on domestic architecture and interiors, Freud was possibly the first architect to design psychoanalytical consulting rooms—including the customary couches—a subject dealt with here for the first time. By interweaving an account of Freud’s professional and personal life in Vienna, Berlin, and London with a critical discussion of selected examples of his domestic architecture, interior designs, and psychoanalytic consulting rooms, the author offers a rich tapestry of Ernst L. Freud’s world. His clients constituted a “Who’s Who” of the Jewish and non-Jewish bourgeoisie in 1920s Berlin and later in London, among them the S. Fischer publisher family, Melanie Klein, Ernest Jones, the Spenders, and Julian Huxley. While moving within a social class known for its cultural and avant-garde activities, Freud refrained from spatial, formal, or technological experiments. Instead, he focused on creating modern homes for his bourgeois clients.
The award-winning international sensation that poses the question: Was Sigmund Freud responsible for the death of his sister in a Nazi concentration camp? The boy in her memories who strokes her with the apple, who whispers to her the fairy tale, who gives her the knife, is her brother Sigmund. Vienna, 1938: With the Nazis closing in, Sigmund Freud is granted an exit visa and allowed to list the names of people to take with him. He lists his doctor and maids, his dog, and his wife's sister, but not any of his own sisters. The four Freud sisters are shuttled to the Terezín concentration camp, while their brother lives out his last days in London. Based on a true story, this searing novel gives haunting voice to Freud's sister Adolfina—“the sweetest and best of my sisters”—a gifted, sensitive woman who was spurned by her mother and never married. A witness to her brother's genius and to the cultural and artistic splendor of Vienna in the early twentieth century, she aspired to a life few women of her time could attain. From Adolfina's closeness with her brother in childhood, to her love for a fellow student, to her time with Gustav Klimt's sister in a Vienna psychiatric hospital, to her dream of one day living in Venice and having a family, Freud's Sister imagines with astonishing insight and deep feeling the life of a woman lost to the shadows of history.
Freud began university intending to study both medicine and philosophy. But he was ambivalent about philosophy, regarding it as metaphysical, too limited to the conscious mind, and ignorant of empirical knowledge. Yet his private correspondence and his writings on culture and history reveal that he never forsook his original philosophical ambitions. Indeed, while Freud remained firmly committed to positivist ideals, his thought was permeated with other aspects of German philosophy. Placed in dialogue with his intellectual contemporaries, Freud appears as a reluctant philosopher who failed to recognize his own metaphysical commitments, thereby crippling the defense of his theory and misrepresenting his true achievement. Recasting Freud as an inspired humanist and reconceiving psychoanalysis as a form of moral inquiry, Alfred Tauber argues that Freudianism still offers a rich approach to self-inquiry, one that reaffirms the enduring task of philosophy and many of the abiding ethical values of Western civilization.