by David Van Bunder | Vol 20 (4) 2002
One way in which the dynamic unconscious is justified is by taking into account the evolution and development of the psychical apparatus. It could be argued that evolutionary psychology is the right way to approach this issue. We contend however that the focus on survival value leads to the overestimation of a functional approach being and to neglect of a the structural viewpoint. This has consequences for how the unconscious is defined. Whereas in Freudian metapsychology both stances (the structural and the functional) are present, the structural approach is absent in Smith’s view. As a consequence, the unconscious is reduced to one of its functions, i.e., self-deception. Furthermore, from the structural point of view, the relationship between repression (i.e., the mechanism that generates the dynamic unconscious) and self-deception is reduced to a loose analogy.
by Jeroen Donckers | Vol 20 (3) 2002
According to Freud, psychoanalysis and education are considered as two impossible professions, both necessarily failing on the rock of castration. At this point the subject has to create an original construct. It is argued that the theoretical concepts good enough mother and true self can be read as the particular constructs of the subject D.W. Winnicott. His particular position towards castration is explored as revealed in the idea of the transitional object. It is not only the content of his work, but, perhaps more importantly, also his style of writing that tries to “hold” the reader. It is precisely in his ideas about a good enough mother/good enough analyst who knows how to hold the child/patient in order to create a true self, that Winnicott’s solution for the impossible professions is found. Psychoanalysis and education are thus conceived of as transforming into another potentially impossible profession: that of creating a desiring subject.
by Eveline List | Vol 20 (2) 2002
Taking the actual political situation in Austria as her starting point, the author provides a psychoanalytical inspired historical reflection. Traditionally, it was religion that structured the inner and outer world of people. It is argued that in Austria this was possible due to the combined powers of Church and Dynasty. For more than five hundred years the Catholic Church and the court of Habsburg cooperated with success in establishing a reciprocal assurance of power. This determined people to a high degree and marked political-institutional as well as psychosocial structures. It is argued that the mechanism of disavowal (Verleugnung) became a dominant mechanism of defence that upheld, far beyond World War I and the Third Reich, the myth of a special Austrian mission, to the price of a narrowed capacity to remember and a reduced perception of reality.
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by Jeroen Deploige | Vol 20 (2) 2002
This is a review article on Rudi Künzel’s proposed historical and psychoanalytical critique of medieval dreams. Firstly, the authenticity criteria proposed by Künzel are discussed critically. In particular, doubts are raised about an excessively strict distinction between oral and written culture. Next, a proposal is formulated to use psychoanalytical sensibility in the discourse analysis of other medieval narratives. Finally, some ideas are formulated with reference to an example from Galbert of Bruges’ famous journal on the murder of the Count Charles the Good of Flanders in 1127.
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by Charles Stewart | Vol 20 (2) 2002
Freud made the assumption that the ancients were not repressed and this view is widespread today. This paper subjects this idea to critical scrutiny beginning with a consideration of what is understood by the term “repression” itself. Dreams are privileged as a means of flushing out repression. Rather than trying to interpret particular dream motifs as evidence of repression, I study ancient psychological ideas of how desires could be controlled. Erotic dreams posed problems of self-control and responsibility. The ancient Greeks viewed erotic dreams as problematic on medical grounds only if they occurred excessively whereas the early Christians sought to eliminate them entirely. Although these two different historical societies worried about the control of desire in different ways, and to varying degrees, I contend that repression could potentially arise in either case. An ethnographic example from the Brazilian Mehinaku illustrates this contention. Much of this study is technically concerned with suppression since people were proceeding consciously, but over time suppressive strategies become unconscious and qualify as full-blown repression. It could be said that repression is quintessentially a historical product.
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