A General Introduction to Psychoa.n.a.lysis.
by Sigmund Freud.
PREFACE
Few, especially in this country, realize that while Freudian themes have rarely found a place on the programs of the American Psychological a.s.sociation, they have attracted great and growing attention and found frequent elaboration by students of literature, history, biography, sociology, morals and aesthetics, anthropology, education, and religion.
They have given the world a new conception of both infancy and adolescence, and shed much new light upon characterology; given us a new and clearer view of sleep, dreams, reveries, and revealed hitherto unknown mental mechanisms common to normal and pathological states and processes, showing that the law of causation extends to the most incoherent acts and even verbigerations in insanity; gone far to clear up the _terra incognita_ of hysteria; taught us to recognize morbid symptoms, often neurotic and psychotic in their germ; revealed the operations of the primitive mind so overlaid and repressed that we had almost lost sight of them; fashioned and used the key of symbolism to unlock many mysticisms of the past; and in addition to all this, affected thousands of cures, established a new prophylaxis, and suggested new tests for character, disposition, and ability, in all combining the practical and theoretic to a degree salutary as it is rare.
These twenty-eight lectures to laymen are elementary and almost conversational. Freud sets forth with a frankness almost startling the difficulties and limitations of psychoa.n.a.lysis, and also describes its main methods and results as only a master and originator of a new school of thought can do. These discourses are at the same time simple and almost confidential, and they trace and sum up the results of thirty years of devoted and painstaking research. While they are not at all controversial, we incidentally see in a clearer light the distinctions between the master and some of his distinguished pupils. A text like this is the most opportune and will naturally more or less supersede all other introductions to the general subject of psychoa.n.a.lysis. It presents the author in a new light, as an effective and successful popularizer, and is certain to be welcomed not only by the large and growing number of students of psychoa.n.a.lysis in this country but by the yet larger number of those who wish to begin its study here and elsewhere.
The impartial student of Sigmund Freud need not agree with all his conclusions, and indeed, like the present writer, may be unable to make s.e.x so all-dominating a factor in the psychic life of the past and present as Freud deems it to be, to recognize the fact that he is the most original and creative mind in psychology of our generation. Despite the frightful handicap of the _odium s.e.xic.u.m_, far more formidable today than the _odium theologic.u.m_, involving as it has done for him lack of academic recognition and even more or less social ostracism, his views have attracted and inspired a brilliant group of minds not only in psychiatry but in many other fields, who have altogether given the world of culture more new and pregnant _appercus_ than those which have come from any other source within the wide domain of humanism.
A former student and disciple of Wundt, who recognizes to the full his inestimable services to our science, cannot avoid making certain comparisons. Wundt has had for decades the prestige of a most advantageous academic chair. He founded the first laboratory for experimental psychology, which attracted many of the most gifted and mature students from all lands. By his development of the doctrine of apperception he took psychology forever beyond the old a.s.sociationism which had ceased to be fruitful. He also established the independence of psychology from physiology, and by his encyclopedic and always thronged lectures, to say nothing of his more or less esoteric seminary, he materially advanced every branch of mental science and extended its influence over the whole wide domain of folklore, mores, language, and primitive religion. His best texts will long const.i.tute a thesaurus which every psychologist must know.
Again, like Freud, he inspired students who went beyond him (the Wurzburgers and introspectionists) whose method and results he could not follow. His limitations have grown more and more manifest. He has little use for the unconscious or the abnormal, and for the most part he has lived and wrought in a preevolutionary age and always and everywhere underestimated the genetic standpoint. He never transcends the conventional limits in dealing, as he so rarely does, with s.e.x. Nor does he contribute much likely to be of permanent value in any part of the wide domain of affectivity. We cannot forbear to express the hope that Freud will not repeat Wundt"s error in making too abrupt a break with his more advanced pupils like Adler or the Zurich group. It is rather precisely just the topics that Wundt neglects that Freud makes his chief corner-stones, viz., the unconscious, the abnormal, s.e.x, and affectivity generally, with many genetic, especially ontogenetic, but also phylogenetic factors. The Wundtian influence has been great in the past, while Freud has a great present and a yet greater future.
In one thing Freud agrees with the introspectionists, viz., in deliberately neglecting the "physiological factor" and building on purely psychological foundations, although for Freud psychology is mainly unconscious, while for the introspectionists it is pure consciousness. Neither he nor his disciples have yet recognized the aid proffered them by students of the autonomic system or by the distinctions between the epicritic and protopathic functions and organs of the cerebrum, although these will doubtless come to have their due place as we know more of the nature and processes of the unconscious mind.
If psychologists of the normal have hitherto been too little disposed to recognize the precious contributions to psychology made by the cruel experiments of Nature in mental diseases, we think that the psychoa.n.a.lysts, who work predominantly in this field, have been somewhat too ready to apply their findings to the operations of the normal mind; but we are optomistic enough to believe that in the end both these errors will vanish and that in the great synthesis of the future that now seems to impend our science will be made vastly richer and deeper on the theoretical side and also far more practical than it has ever been before.
G. STANLEY HALL.
Clark University, April, 1920.
PART I
THE PSYCHOLOGY OF ERRORS
FIRST LECTURE
INTRODUCTION
I do not know how familiar some of you may be, either from your reading or from hearsay, with psychoa.n.a.lysis. But, in keeping with the t.i.tle of these lectures--_A General Introduction to Psychoa.n.a.lysis_--I am obliged to proceed as though you knew nothing about this subject, and stood in need of preliminary instruction.
To be sure, this much I may presume that you do know, namely, that psychoa.n.a.lysis is a method of treating nervous patients medically. And just at this point I can give you an example to ill.u.s.trate how the procedure in this field is precisely the reverse of that which is the rule in medicine. Usually when we introduce a patient to a medical technique which is strange to him we minimize its difficulties and give him confident promises concerning the result of the treatment. When, however, we undertake psychoa.n.a.lytic treatment with a neurotic patient we proceed differently. We hold before him the difficulties of the method, its length, the exertions and the sacrifices which it will cost him; and, as to the result, we tell him that we make no definite promises, that the result depends on his conduct, on his understanding, on his adaptability, on his perseverance. We have, of course, excellent motives for conduct which seems so perverse, and into which you will perhaps gain insight at a later point in these lectures.
Do not be offended, therefore, if, for the present, I treat you as I treat these neurotic patients. Frankly, I shall dissuade you from coming to hear me a second time. With this intention I shall show what imperfections are necessarily involved in the teaching of psychoa.n.a.lysis and what difficulties stand in the way of gaining a personal judgment. I shall show you how the whole trend of your previous training and all your accustomed mental habits must unavoidably have made you opponents of psychoa.n.a.lysis, and how much you must overcome in yourselves in order to master this instinctive opposition. Of course I cannot predict how much psychoa.n.a.lytic understanding you will gain from my lectures, but I can promise this, that by listening to them you will not learn how to undertake a psychoa.n.a.lytic treatment or how to carry one to completion. Furthermore, should I find anyone among you who does not feel satisfied with a cursory acquaintance with psychoa.n.a.lysis, but who would like to enter into a more enduring relationship with it, I shall not only dissuade him, but I shall actually warn him against it. As things now stand, a person would, by such a choice of profession, ruin his every chance of success at a university, and if he goes out into the world as a practicing physician, he will find himself in a society which does not understand his aims, which regards him with suspicion and hostility, and which turns loose upon him all the malicious spirits which lurk within it.
However, there are always enough individuals who are interested in anything which may be added to the sum total of knowledge, despite such inconveniences. Should there be any of this type among you, and should they ignore my dissuasion and return to the next of these lectures, they will be welcome. But all of you have the right to know what these difficulties of psychoa.n.a.lysis are to which I have alluded.
First of all, we encounter the difficulties inherent in the teaching and exposition of psychoa.n.a.lysis. In your medical instruction you have been accustomed to visual demonstration. You see the anatomical specimen, the precipitate in the chemical reaction, the contraction of the muscle as the result of the stimulation of its nerves. Later the patient is presented to your senses; the symptoms of his malady, the products of the pathological processes, in many cases even the cause of the disease is shown in isolated state. In the surgical department you are made to witness the steps by which one brings relief to the patient, and are permitted to attempt to practice them. Even in psychiatry, the demonstration affords you, by the patient"s changed facial play, his manner of speech and his behavior, a wealth of observations which leave far-reaching impressions. Thus the medical teacher preponderantly plays the role of a guide and instructor who accompanies you through a museum in which you contract an immediate relationship to the exhibits, and in which you believe yourself to have been convinced through your own observation of the existence of the new things you see.
Unfortunately, everything is different in psychoa.n.a.lysis. In psychoa.n.a.lysis nothing occurs but the interchange of words between the patient and the physician. The patient talks, tells of his past experiences and present impressions, complains, confesses his wishes and emotions. The physician listens, tries to direct the thought processes of the patient, reminds him of things, forces his attention into certain channels, gives him explanations and observes the reactions of understanding or denial which he calls forth in the patient. The uneducated relatives of our patients--persons who are impressed only by the visible and tangible, preferably by such procedure as one sees in the moving picture theatres--never miss an opportunity of voicing their scepticism as to how one can "do anything for the malady through mere talk." Such thinking, of course, is as shortsighted as it is inconsistent. For these are the very persons who know with such certainty that the patients "merely imagine" their symptoms. Words were originally magic, and the word retains much of its old magical power even to-day. With words one man can make another blessed, or drive him to despair; by words the teacher transfers his knowledge to the pupil; by words the speaker sweeps his audience with him and determines its judgments and decisions. Words call forth effects and are the universal means of influencing human beings. Therefore let us not underestimate the use of words in psychotherapy, and let us be satisfied if we may be auditors of the words which are exchanged between the a.n.a.lyst and his patient.
But even that is impossible. The conversation of which the psychoa.n.a.lytic treatment consists brooks no auditor, it cannot be demonstrated. One can, of course, present a neurasthenic or hysteric to the students in a psychiatric lecture. He tells of his complaints and symptoms, but of nothing else. The communications which are necessary for the a.n.a.lysis are made only under the conditions of a special affective relationship to the physician; the patient would become dumb as soon as he became aware of a single impartial witness. For these communications concern the most intimate part of his psychic life, everything which as a socially independent person he must conceal from others; these communications deal with everything which, as a harmonious personality, he will not admit even to himself.
You cannot, therefore, "listen in" on a psychoa.n.a.lytic treatment. You can only hear of it. You will get to know psychoa.n.a.lysis, in the strictest sense of the word, only by hearsay. Such instruction even at second hand, will place you in quite an unusual position for forming a judgment. For it is obvious that everything depends on the faith you are able to put in the instructor.
Imagine that you are not attending a psychiatric, but an historical lecture, and that the lecturer is telling you about the life and martial deeds of Alexander the Great. What would be your reasons for believing in the authenticity of his statements? At first sight, the condition of affairs seems even more unfavorable than in the case of psychoa.n.a.lysis, for the history professor was as little a partic.i.p.ant in Alexander"s campaigns as you were; the psychoa.n.a.lyst at least tells you of things in connection with which he himself has played some role. But then the question turns on this--what set of facts can the historian marshal in support of his position? He can refer you to the accounts of ancient authors, who were either contemporaries themselves, or who were at least closer to the events in question; that is, he will refer you to the books of Diodor, Plutarch, Arrian, etc. He can place before you pictures of the preserved coins and statues of the king and can pa.s.s down your rows a photograph of the Pompeiian mosaics of the battle of Issos. Yet, strictly speaking, all these doc.u.ments prove only that previous generations already believed in Alexander"s existence and in the reality of his deeds, and your criticism might begin anew at this point. You will then find that not everything recounted of Alexander is credible, or capable of proof in detail; yet even then I cannot believe that you will leave the lecture hall a disbeliever in the reality of Alexander the Great. Your decision will be determined chiefly by two considerations; firstly, that the lecturer has no conceivable motive for presenting as truth something which he does not himself believe to be true, and secondly, that all available histories present the events in approximately the same manner. If you then proceed to the verification of the older sources, you will consider the same data, the possible motives of the writers and the consistency of the various parts of the evidence. The result of the examination will surely be convincing in the case of Alexander. It will probably turn out differently when applied to individuals like Moses and Nimrod. But what doubts you might raise against the credibility of the psychoa.n.a.lytic 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 psychoa.n.a.lysis, and no possibility of demonstrating it, how can one possibly learn psychoa.n.a.lysis 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 psychoa.n.a.lysis thoroughly; but nevertheless, there is a feasible way. Psychoa.n.a.lysis 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 psychoa.n.a.lysis, one can make the subject matter of a.n.a.lysis in one"s self. By so doing one obtains the desired conviction of the reality of the occurrences which psychoa.n.a.lysis 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 a.n.a.lyzed by a competent a.n.a.lyst, observes the effect of the a.n.a.lysis 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 cla.s.s.
There is a second difficulty in your relation to psychoa.n.a.lysis 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 psychoa.n.a.lysis. 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 const.i.tute 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 psychoa.n.a.lysis 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 a.s.sertions, psychoa.n.a.lysis offends the whole world and draws aversion upon itself.
One of these a.s.sertions 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 a.s.sertions of psychoa.n.a.lysis 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 psychoa.n.a.lysis cannot avoid raising this contradiction; it cannot accept the ident.i.ty 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 a.s.sert that there is such a thing as unconscious thinking and unconscious willing. But with this a.s.sertion psychoa.n.a.lysis 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 a.s.sure 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 psychoa.n.a.lysis has with the one which follows. The next a.s.sertion which psychoa.n.a.lysis proclaims as one of its discoveries, affirms that those instinctive impulses which one can only call s.e.xual 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, psychoa.n.a.lysis claims that these same s.e.xual 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 psychoa.n.a.lysis 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 s.e.xual impulses play a significant role. They are thereby sublimated, i.e., they are diverted from their s.e.xual goals and directed to ends socially higher and no longer s.e.xual. But this result is unstable. The s.e.xual instincts are poorly tamed. Each individual who wishes to ally himself with the achievements of civilization is exposed to the danger of having his s.e.xual instincts rebel against this sublimation. Society can conceive of no more serious menace to its civilization than would arise through the satisfying of the s.e.xual 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 s.e.xual instincts recognized and the meaning of the s.e.xual life to the individual clearly delineated. On the contrary, society has taken the course of diverting attention from this whole field. This is the reason why society will not tolerate the above-mentioned results of psychoa.n.a.lytic research, and would prefer to brand it as aesthetically offensive and morally objectionable or dangerous. Since, however, one cannot attack an ostensibly objective result of scientific inquiry with such objections, the criticism must be translated to an intellectual level if it is to be voiced. But it is a predisposition of human nature to consider an unpleasant idea untrue, and then it is easy to find arguments against it. Society thus brands what is unpleasant as untrue, denying the conclusions of psychoa.n.a.lysis with logical and pertinent arguments. These arguments originate from affective sources, however, and society holds to these prejudices against all attempts at refutation.
However, we may claim, ladies and gentlemen, that we have followed no bias of any sort in making any of these contested statements. We merely wished to state facts which we believe to have been discovered by toilsome labor. And we now claim the right unconditionally to reject the interference in scientific research of any such practical considerations, even before we have investigated whether the apprehension which these considerations are meant to instil are justified or not.
These, therefore, are but a few of the difficulties which stand in the way of your occupation with psychoa.n.a.lysis. They are perhaps more than enough for a beginning. If you can overcome their deterrent impression, we shall continue.
SECOND LECTURE
THE PSYCHOLOGY OF ERRORS
We begin with an investigation, not with hypotheses. To this end we choose certain phenomena which are very frequent, very familiar and very little heeded, and which have nothing to do with the pathological, inasmuch as they can be observed in every normal person. I refer to the errors which an individual commits--as for example, errors of speech in which he wishes to say something and uses the wrong word; or those which happen to him in writing, and which he may or may not notice; or the case of misreading, in which one reads in the print or writing something different from what is actually there. A similar phenomenon occurs in those cases of mishearing what is said to one, where there is no question of an organic disturbance of the auditory function. Another series of such occurrences is based on forgetfulness--but on a forgetfulness which is not permanent, but temporary, as for instance when one cannot think of a name which one knows and always recognizes; or when one forgets to carry out a project at the proper time but which one remembers again later, and therefore has only forgotten for a certain interval. In a third cla.s.s this characteristic of transience is lacking, as for example in mislaying things so that they cannot be found again, or in the a.n.a.logous case of losing things. Here we are dealing with a kind of forgetfulness to which one reacts differently from the other cases, a forgetfulness at which one is surprised and annoyed, instead of considering it comprehensible. Allied with these phenomena is that of erroneous ideas--in which the element of transience is again prominent, inasmuch as for a while one believes something which, before and after that time, one knows to be untrue--and a number of similar phenomena of different designations.
These are all occurrences whose inner connection is expressed in the use of the same prefix of designation.[1] They are almost all unimportant, generally temporary and without much significance in the life of the individual. It is only rarely that one of them, such as the phenomenon of losing things, attains to a certain practical importance.
For that reason also they do not attract much attention, they arouse only weak affects.
It is, therefore, to these phenomena that I would now direct your attention. But you will object, with annoyance: "There are so many sublime riddles in the external world, just as there are in the narrower world of the psychic life, and so many wonders in the field of psychic disturbances which demand and deserve elucidation, that it really seems frivolous to waste labor and interest on such trifles. If you can explain to us how an individual with sound eyes and ears can, in broad daylight, see and hear things that do not exist, or why another individual suddenly believes himself persecuted by those whom up to that time he loved best, or defend, with the most ingenious arguments, delusions which must seem nonsense to any child, then we will be willing to consider psychoa.n.a.lysis seriously. But if psychoa.n.a.lysis can do nothing better than to occupy us with the question of why a speaker used the wrong word, or why a housekeeper mislaid her keys, or such trifles, then we know something better to do with our time and interest."
My reply is: "Patience, ladies and gentlemen. I think your criticism is not on the right track. It is true that psychoa.n.a.lysis cannot boast that it has never occupied itself with trifles. On the contrary, the objects of its observations are generally those simple occurrences which the other sciences have thrown aside as much too insignificant, the waste products of the phenomenal world. But are you not confounding, in your criticism, the sublimity of the problems with the conspicuousness of their manifestations? Are there not very important things which under certain circ.u.mstances, and at certain times, can betray themselves only by very faint signs? I could easily cite a great many instances of this kind. From what vague signs, for instance, do the young gentlemen of this audience conclude that they have won the favor of a lady? Do you await an explicit declaration, an ardent embrace, or does not a glance, scarcely perceptible to others, a fleeting gesture, the prolonging of a hand-shake by one second, suffice? And if you are a criminal lawyer, and engaged in the investigation of a murder, do you actually expect the murderer to leave his photograph and address on the scene of the crime, or would you, of necessity, content yourself with fainter and less certain traces of that individual? Therefore, let us not undervalue small signs; perhaps by means of them we will succeed in getting on the track of greater things. I agree with you that the larger problems of the world and of science have the first claim on our interest. But it is generally of little avail to form the definite resolution to devote oneself to the investigation of this or that problem. Often one does not know in which direction to take the next step. In scientific research it is more fruitful to attempt what happens to be before one at the moment and for whose investigation there is a discoverable method. If one does that thoroughly without prejudice or predisposition, one may, with good fortune, and by virtue of the connection which links each thing to every other (hence also the small to the great) discover even from such modest research a point of approach to the study of the big problems."
Thus would I answer, in order to secure your attention for the consideration of these apparently insignificant errors made by normal people. At this point, we will question a stranger to psychoa.n.a.lysis and ask him how he explains these occurrences.