July 2018
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23 Reads
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July 2018
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23 Reads
March 2018
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11 Reads
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5 Citations
January 2006
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3 Citations
May 2005
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6 Reads
Caputh near Potsdam, 30th July, 1932 Dear Professor Freud, The proposal of the League of Nations and its International Institute of Intellectual Cooperation at Paris that I should invite a person, to be chosen by myself, to a frank exchange of views on any problem that I might select affords me a very welcome opportunity of conferring with you upon a question which, as things now are, seems the most insistent of all the problems civilization has to face. This is the problem: Is there any way of delivering mankind from the menace of war? It is common knowledge that, with the advance of modern science, this issue has come to mean a matter of life and death for civilization as we know it; nevertheless, for all the zeal displayed, every attempt at its solution has ended in a lamentable breakdown. I believe, moreover, that those whose duty it is to tackle the problem professionally and practically are growing only too aware of their impotence to deal with it, and have now a very lively desire to learn the views of men who, absorbed in the pursuit of science, can see world-problems in the perspective distance lends. As for me, the normal objective of my thought affords no insight into the dark places of human will and feeling. Thus, in the enquiry now proposed, I can do little more than seek to clarify the question at issue and, clearing the ground of the more obvious solutions, enable you to bring the light of your far-reaching knowledge of man's instinctive life to bear upon the problem. There are certain psychological obstacles whose existence a layman in the mental sciences may dimly surmise, but whose interrelations and vagaries he is incompetent to fathom; you, I am convinced, will be able to suggest educative methods, lying more or less outside the scope of politics, which will eliminate these obstacles. As one immune from nationalist bias, I personally see a simple way of dealing with the superficial (i.e., administrative) aspect of the problem: the setting up, by international consent, of a legislative and judicial body to settle every conflict arising between nations.
December 1989
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8 Reads
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4 Citations
diacritics
January 1989
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18 Reads
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3 Citations
HERMES (France)
June 1978
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72 Reads
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237 Citations
The American Journal of Psychology
Freud approved the overall editorial plan, specific renderings of key words and phrases, and the addition of valuable notes, from bibliographical and explanatory. Many of the translations were done by Strachey himself; the rest were prepared under his supervision. The result was to place the Standard Edition in a position of unquestioned supremacy over all other existing versions. Newly designed in a uniform format, each new paperback in the Standard Edition opens with a biographical essay on Freud's life and work -along with a note on the individual volume-by Peter Gay, Sterling Professor of History at Yale.
September 1977
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38 Reads
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159 Citations
New Literary History
January 1963
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35 Reads
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106 Citations
Journal for the Scientific Study of Religion
June 1961
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21 Reads
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283 Citations
The American Journal of Psychology
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... On 30 July 1932, having been requested by the League of Nations to invite a partner of his choice to an honest, open dialogue on the most urgent question facing civilization, "Is there any way to avoid war?", Albert Einstein wrote a letter to Sigmund Freud (Freud & Einstein, 1933). Einstein had himself realized that it was unworkable to create an international judicial agency whose task was to act as an arbiter in all conicts and whose decisions all parties, nations, and interest groups would follow. ...
Reference:
Why war? revisited
March 2018
... On the other hand, trying to avoid an hylomorphic perspective, Tim Ingold argues that the actual shape of the tool unfolds thanks to the interaction of human gesture and the developmentpotential intrinsically pertaining to the material itself (Ingold, 2013). Despite this opposition, that could be easily overcome considering mental imagery not as rigid schemes entirely existing a priori but as fluid and dynamic interaction between perception and knowledge (Freud, 1954), what appears clear is that assimilation requires reelaboration. It is not enough to see -or to hear something -to "grasp it". ...
October 1955
Books Abroad
... Piaget (1936Piaget ( /1963 is renowned for formalizing the stage concept and integrating each of these characteristics into his theory of cognitive development. The stage concept has also been incorporated into developmental theories across domains as diverse as psychosexual (Freud, 1905), psychosocial (e.g., Baldwin, 1894Baldwin, /1906Erikson, 1950), ego (e.g., Loevinger, 1966), language (e.g., Brown, 1973), moral (e.g., Kohlberg, 1969), adulthood (e.g., Baltes et al., 2007), and faith (e.g., Fowler, 2006) development. Although stage structure has proved its value as a heuristic for describing change across a wide range of ages, critics have questioned the empirical and psychological reality of stages. ...
January 1953
... Furthermore, the model here considers reenactment processes in terms of defense mechanisms. A consistently activated attachment system could underlie Freud's (1914) "repetition compulsion" concept-an unconscious drive to repeat past situations or a yearning to return to an earlier state. Van der Kolk's (1989) concept of "re-enactment" involves the repetition of dynamics or situations where individuals encounter familiar circumstances or unconsciously repeat patterns, potentially leading to revictimization or self-destructive tendencies. ...
... The client-therapist relationship is a powerful channel for exploring ideasfeelings, especially when focusing on what is going on now. The dialogic model conjoins with one aspect of Freud's formulation of transference, suggesting that ideas-feelings are shaped through meaningful experiences and have a strong proclivity for presenting themselves in current close relationships (Freud, 1910). However, the dialogic stance rejects Freud's objectification of either side of the therapeutic relationship; people are never construed as projections of others. ...
June 1978
The American Journal of Psychology
... Shortly after its appearance, Cixous published her own essay on the topic, see Hélène Cixous, "La fiction et ses fantômes" [20]. Anglophone readers are referred to Hélène Cixous, "Fiction and Its Phantoms" [21]. 13 Readers of Cixous will recognize that her large oeuvre is much preoccupied with this theme. ...
September 1977
New Literary History
... He was inquiring into not only what was being said but also what was not said when symbols were used. Lasswell was influenced by the Freudian concept of a symbol, famously defined in Freud's (Freud andStrachey 1899/1954) analysis of dreams, originally published in 1899, as revealing its true meaning to the extent that 'the compared term will disappear' (Jones no date). In this way, Lasswell became interested in the relationship between the symbols used in propaganda, for example in relation to communism (Lasswell and Blumenstock 1938;1939) and to fascism (Lasswell 1933). ...
December 1955
American Sociological Review
... As an adult, he displayed similar autocratic behavior with colleagues and psychoanalytic organizations (Wellendorf 2014). Freud recognized his failure in establishing "friendly relations" among the Wednesday's Society's Bruderhorde (horde of brothers): Jones, Rank, Abraham, and Ferenczi (Jones 1955). Racheal-Left (1990, p. 325) has suggested that the death of Freud's younger brother has haunted psychoanalytic theory, which remains "encapsulated as an unprocessed wordless area of prehistoric deathly rivalry and identification." ...
January 1955
Books Abroad
... He could not express that essence in words, but some day, no doubt, it will become accessible to the scientific mind. 10 Jacqueline Rose's comment on this is that 'Freud offers here one of the most striking self-definitions of the modern secular Jew -that is, the Jew for whom shedding the trappings of linguistic, religious and national identity -paradoxically, by stripping away its untenable and, one might say, most politically dangerous elements -does not make him less Jewish, but more'. 11 It is worth underlining again that being 'secular' does nothing to stop Freud from seeing himself and being seen as Jewish, any more than it did for the first officially secular Jew, Spinoza, who remained 'the Jew' in the eyes of the world even after he was excommunicated and mainly ceased thinking of himself that way. ...
January 1952
The American Journal of Psychology
... Of course we have much documentation of Ferenczi's humanistic clinical functioning once he became a psychoanalyst, from his own publications, the reports of his students Michael Bálint (16), Izette de Forest (8,9), Sandor Lorand (17), Clara Thompson (18), and from his colleagues, including his mentor, Freud (19), and even his political enemy, Ernest Jones (20). We also have the assessment of modern Ferenczi scholars which indicates he was one of the warmest, most creative, and empathic of the original circle that surrounded Freud (4,(21)(22)(23)(24)(25). ...
March 1960
The American Journal of Psychology