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Freud - Complete Works

Translations of Freud 's writings have had a lasting influence on psychoanalytic thinking in France. They have, all the same, given rise to some conceptual distortions as regards the ego and the id, the ideal ego and the ego ideal, and splitting. Lacan's 'return to Freud ' certainly reawakened interest in Freud 's writings; however, by focusing mainly on Freud 's early work, Lacan's personal reading played down the importance of the texts Freud wrote after his metapsychological papers of 1915. The fact that there is no French edition of Freud 's complete works makes it difficult for French psychoanalysts to put them in a proper context with respect to his developments as a whole. The Oeuvres Complètes [Complete Works] edition may well turn out to be the equivalent of the Standard Edition, but it is as yet far from complete - and, since the vocabulary employed is far removed from everyday language, those volumes already in print tend to make the general public less likely to read Freud. In this paper, the author evokes certain questions that go beyond the French example, such as the impact that translations have within other psychoanalytic contexts. Now that English has become more or less the lingua franca for communication between psychoanalysts, we have to face up to new challenges if we are to avoid a twofold risk: that of mere standardization, as well as that of a 'Babelization' of psychoanalysis.

Freud - Complete Works


There is also a website in South Africa (or a za domain) I think that offers a kindle version which I have downloaded to my Kindle but since it is not an amazon product, myhighlights are not stored in myhighlights on There are also commercial versions but I am not sure if they are complete.

Writings by Freud, including holograph manuscripts, typescripts, galley proofs, printed publications, and photocopies. Arranged chronologically largely by year of first publication and therein according to the bibliographic sequence established by James Strachey in Indexes and Bibliographies, volume 24 of The Standard Edition of the Complete Psychological Works of Sigmund Freud (London: Hogarth Press and Institute of Psycho-analysis, 1974) and, for works published after 1974, by Ingeborg Meyer-Palmedo and Gerhard Fichtner, Freud-Bibliographie mit Werkkonkordanz (Frankfurt am Main: S. Fischer Verlag, 1989). Because of the large format of many of these items, the material has been filed in the Oversize series.

Sigmund Freud founded psychoanalysis and published many influential works such as "The Interpretation of Dreams." His theories about personality and sexuality were and continue to be extremely influential in the fields of psychology and psychiatry.

Jung, C. G. (1967). The collected works of C. G. Jung: Vol. 5. Symbols of Transformation (2nd ed.). (In H. Read, et al., Eds.). (R. F. C. Hull, Trans.). Princeton University Press. (Original work published 1952)

Freud, Erikson, and the Historian: A Bibliographical Survey ROBERT M. CRUNDEN Nothing seems to make the average historian more nervous than a new methodology that he does not readily understand. Over the past two decades we have seen vogues for the use of statistics, computers, sociological concepts, economic determinism, anthropological studies of culture - the list is long. Some historians always seem ready to adopt the newest craze, whatever it is; most have numerous reasons ready that protect their own comfortable methodology, and consign the brash newcomer to the wastebasket. Often, whether they will admit it or not, however , the nay-sayers feel a certain guilt about what they are doing; they seem to feel that they ought to be more up-to-date, but their ability to learn is limited by institutional and financial constrictions, and they greatly fear the adverse criticism that any use of the new methodologies in their work might receive. The growing vogue of the use of psychoanalytic theory in history is an important case in point. The earliest attempt in America to use Freudian theory in a work of serious history was probably Preserved Smith's essay on Martin Luther/ but serious professional historians did not absorb Freud"s teachings on a large scale or in any meaningful sense until after World War II. A number of creative artists and critics experimented with psychological devices borrowed from Freud and Jung as early as the 1920s,2 and Harold Lasswell applied Freudian theory seriously to political science.,3 but in history only popular writers largely concerned with debunking the values of their parents' generation made rather crude use of the more sophisticated methodologies available. 4 The rise of totalitarian regimes in Europe during the 1930s led to a sharp rise in the influence of psychoanalysis; the conditions in central Europe especially were instrumental in bringing eminent social scientists to America who in turn exercised great influence in American sociology and psychology. 5 Some of these men returned to Germany and neighboring countries after the war., but enough of them stayed to produce research and students who together changed the whole face of American social science. By the middle of the 1950s, Erik Erikson was deep in his THE CANADIAN REVIEW OF AMERICAN STUDIES VOL, IV, NO. 1, SPRING 1973 enormously influential study of Martin Luther, probably the key work for historians, and Alexander L. and Juliette L. George, students of Harold Lasswell, published their Woodrow Wilson and Colonel House (N.Y., 1956), the first book-length study by Americans on American history to have definite impact. The 1960s saw these seeds take firm root, and now articles in the major historical journals and even entire works show the influence of psychoanalysis. The growth of any new methodology is bound to excite opposition, but with psychoanalytic theory in its various forms the criticisms have been especially vigorous. Indeed, not since the revisionist debates over the origins of the world wars have so many scholars, both well-known and aspiring, become so irritated in what purports to be a serious scholarly debate. What I would like to do in the pages that follow is to examine some of the obvious categories that have developed in the writing of psychoanalytically informed history, formulate some of the most important issues under debate, and in the process mention most of the sources worthy of serious study by any historian who wishes to familiarize himself with this literature. II The impact of Freudian theory on American civilization has received intense examination during the past fifteen years. Three scholars have been producing valuable work that opens up this entire subject for the years before 1918. The best brief introduction, and the place where the totally uninformed should begin, is the article that F. H. Matthews developed from his 1957 M.A. thesis at Berkeley. 6 Almost simultaneously, John C. Burnham was writing his Stanford dissertation on virtually the same subject. Burnham, who has one of the sharpest intelligences in the field of the history of American science, then studied psychiatry extensively for three years, and revised and cut his dissertation. The published version emphasizes the medical impact more than the earlier version did...

However that may be in general, W.B. Yeats and Sigmund Freud conceive of human identity as being substantially dependent, for its "essence" (whatever that may he), upon the operation of a comprehensive and coherent system of symbols whose cultural power they call, respectively, "myth" or "illusion." Although Yeats thinks that all myth is true in some fundamental sense, and Freud thinks that all myths are illusory and so false if pandemic, both agree that the system of interlocking symbols constituting the cultural machinery of a society works by means of great coordinating mythologies, or the manifold illusion to produce and enforce identity. What is striking to both of them about modern society, especially after the First World War, is the absence of any master symbol to stitch together the symbolic strands or to forge, into a significant whole, the chain of elements now making up cultural identity. Not only "God," but every other candidate for the position of master symbol appears outmoded, disposable, if not already disposed. Despite their considerable differences, Yeats the occult intellectual, and Freud, the Enlightenment enthusiast, view this unparalleled situation in human history--in which the totality of a culture's resources to create and sustain identity appears to function without any authoritative central symbol--as apocalyptically dire and potentially destructive of the entire species. To them, in sum, humanity is in danger either of losing its essence, of becoming inessential, or, worse, perhaps, of recognizing its essentially essence-less or purely contingent nature, and so of becoming completely disposable. 041b061a72


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