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Freud A Life For Our Time, by Peter Gay
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- Sales Rank: #7790752 in Books
- Published on: 1988
- Binding: Hardcover
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PERHAPS THE SINGLE BEST BIOGRAPHY OF FREUD
By Steven H Propp
Peter Gay (born 1923) is Professor of History Emeritus at Yale University and former director of the New York Public Library's Center for Scholars and Writers; he has written other books such as The Enlightenment: The Rise of Modern Paganism, Weimar Culture: The Outsider as Insider, My German Question: Growing Up in Nazi Berlin, etc.
He wrote in the Preface to this 1988 book, "As a historian, I have placed Freud and his work within their various environments: the psychiatric profession he subverted and revolutionized, the Austrian culture in which he was compelled to live as an unbelieving Jew and unconventional physician, the European society that underwent in his lifetime the appalling traumas of war and totalitarian dictatorship, and Western culture as a whole, a culture whose sense of itself he transformed out of all recognition, forever. I have written this book neither to flatter nor to denounce but to understand. In the text itself, I do not argue with anyone. I have taken positions on the contentious issues that continue to divide commentators on Freud and on psychoanalysis, but have not sketched the itinerary leading to my conclusions." (Pg. xix-xx)
Of Freud's "cocaine episode," he wrote, "It is the story of a great opportunity not grasped. Freud almost made a spectacular contribution to the practice of surgery... [Freud] hoped that cocaine might help his associate Ernst von Fleischl-Marxow, who was suffering from ... addiction to morphine... His impatience led Freud to hurry his researches... [Carl Koller eventually discovered its anaesthetic properties]... it rankled that he had missed by a hairsbreadth the royal road to fame... The misadventure remains one of the most troubling episodes in Freud's life. His dreams disclose an enduring preoccupation with cocaine and its consequences, and he continued to use it in modest quantities at least until the mid-1890s. No wonder he was intent on minimizing the effects of the affair upon him." (Pg. 43-45)
Of the break with Jung, he states, "Jung was chafing under Freud's authority, and... was not disposed to continue tolerating it much longer... On occasion Jung would adduce more intricate causes for his parting from Freud... Jung's most besetting disagreement with Freud... involved what he once called his inability to define libido---which meant, translated, that he was unwilling to accept Freud's definition. Jung steadily attempted to widen the meaning of Freud's term, to make it stand not just for sexual drives, but for a general mental energy." (Pg. 225-226) Later, he added, "The gulf dividing Freud and Jung on matters of substance was only widened by psychological conflicts between them. Taking deep satisfaction in his own developing psychology, Jung later asserted that he had not experienced his separation from Freud as an excommunication or an exile. It was a liberation for him." (Pg. 238)
He observes, "One question they did not resolve, did not even address, was that of just how many analytic patients went away cured. The question was then, and has remained since, a most controversial issue. But ... Freud and his closest adherents thought that ... the record of analytic successes compared favorably with the therapeutic efforts of their rivals." (Pg. 305) Gay notes that "Freud warily weighed rumors that he might be awarded the Nobel Prize [for physiology/medicine]... Freud wanted that honor very much; he would have welcomed the recognition and could have used the money." (Pg. 371)
He records, "[Freud] told Marie Bonaparte that he had been doing research into the 'feminine soul' for thirty years, with little to show for it. He asked... 'What does woman want?' This famous remark... is also a helpless shrug, a measure of his discontent with the gaps in his theory." (Pg. 501-502) He also notes, "[Freud's] analysis of this [adolescent] dream revealed... his boyish secret lust for his mother, a lust that set the most awesome religious taboos at defiance. Freud's mother was bound to be desirable to her son... in her handsome and obtrusive reality. She was by all accounts a formidable personage." (Pg. 504)
He states, "Freud left no doubt of HIS conviction that in [The Future of an Illusion] he was doing more than just pointing out interesting resemblances. Men invent gods, or passively accept the gods their culture imposes on them, precisely because they have grown up with such a god in their house. Like the fantasies of the child ... and on the model of such fantasies, religion is fundamentally an illusion---a childish illusion... To unmask religious ideas as illusions is not necessarily to deny them all validity. Freud emphatically distinguished between an illusion and a delusion; the former is defined not by its contents but by its sources." (Pg. 530-531)
Gay wrote toward the end of the book, "Early in 1937... His long paper, 'Analysis Terminable and Interminable' is his most disheartened pronouncement concerning the effectiveness of psychoanalysis... Freud had never been a therapeutic enthusiast. But now... he found new reasons for assigning the curative powers of psychoanalysis the most modest scope. He even declared that a successful analysis does not necessarily prevent the recurrence of a neurosis... Now he was writing as though the gains to the ego [through psychoanalysis] were at best temporary." (Pg. 615)
If one wanted to read only one modern biography of Freud, this would probably be the one. But it is even better supplemented with other, less conservative accounts [e.g., Freud, Biologist of the Mind; Freud: Darkness in the Midst of Vision; Freud and His Followers; Why Freud Was Wrong, etc.].
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