Quotes about psychoanalysis

Psychoanalysis seemed an expensive, slow working, unreliable tranquilizer. If LSD were really to do whatAlpert and Leary claimed for it, all psychiatrists would be out of a job overnight.

Being well-dressed gives a feeling of inward tranquility which psychoanalysis is powerless to bestow.

There are no human gods here, just hoods who think they are.

The purported insight achieved by the patient is not the product of a process of veridical self-discovery, but rather reflects the patient’s conversion to the therapist’s interpretation.

One criticism of Freud still sometimes heard on the political Left is that his thinking is individualist — that he substitutes ‘private’ psychological causes and explanations for social and historical ones. This accusation reflects a radical misunderstanding of Freudian theory. There is indeed a real problem about how social and historical factors are related to the unconscious; but one point of Freud’s work is that it makes it possible for us to think of the development of the human individual

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advan

Psychoanalysis has suffered the accusation of being “unscientific” from its very beginnings (Schwartz, 1999). In recent years, the Berkeley literary critic Frederick Crews has renewed the assault on the talking cure in verbose, unreadable articles in the New York Review of Books (Crews, 1990), inevitably concluding, because nothing else really persuades, that psychoanalysis fails because it is unscientific. The chorus was joined by philosopher of science, Adolf Grunbaum (1985), who played both e

The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies.

Now, what if Others were encapsulated in Things, in a way that Being towards Things were not ontologically severable, in Heidegger's terms, from Being towards Others? What if the mode of Dasein of Others were to dwell in Things, and so forth? In the same light, then, what if the Thing were a Dublette of the Self, and not what is called the Other? Or more radically still, what if the Self were in some fundamental way becoming a Xerox copy, a duplicate, of the Thing in its assumed essence?

If this constant sliding and hiding of meaning were true of conscious life, then we would of course never be able to speak coherently at all. If the whole of language were present to me when I spoke, then I would not be able to articulate anything at all. The ego, or consciousness, can therefore only work by repressing this turbulent activity, provisionally nailing down words on to meanings. Every now and then a word from the unconscious which I do not want insinuates itself into my discourse, a

In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two l

There are a great number of ego defenses, and the combinations and circumstances in which we use them reflect on our personality. Indeed, one could go so far as to argue that the self is nothing but the sum of its ego defenses, which are constantly shaping, upholding, protecting, and repairing it.The self is like a cracked mask that is in constant need of being pieced together. But behind the mask there is nobody at home.

As soon as they leave, Leon says to me: "I disagree, sir. There are people who aren't insane, and I'm one of them. People who generalize are mentally ill.

We cannot escape our origins, however hard we try, those origins which contain the key -could we but find it- to all we later become

The source for any mental trauma is never the other person, but its your own MIND psyching YOU into believing that you're vulnerable at first, thereby gradually increasing the intensity of suffering as it justifies through illusionary reasons as falsity forms its very foundation with fabrication as prime element - all thanks to the unconscious recess, thus driving one into a life-negative state with violent mood swings followed by depression and onset of suicidal tendencies! Beware of your MIND,

It is naturally a sign of inner liberation when a patient can squarely recognize his difficulties and take them with a grain of humor. But some patients at the beginning of analysis make incessant jokes about themselves, or exaggerate their difficulties in so dramatic a way that they will appear funny, while they are at the same time absurdly sensitive to any criticism. In these instances humor is used to take the sting out of an otherwise unbearable shame.

The difference between the "natural" individuation process, which runs its course unconsciously, and the one which is consciously realized, is tremendous. In the first case consciousness nowhere intervenes; the end remains as dark as the beginning. In the second case so much darkness comes to light that the personality is permeated with light, and consciousness necessarily gains in scope and insight. The encounter between conscious and unconscious has to ensure that the light which shines in the

We have already seen that when positive authority suggests a change in behavior, the recipient will accept it provided he is capable of doing so and provided it does not require drastic modification of belief or frustrate important needs. By carrying out the suggestion, one can simultaneously reduce dissonance and preserve intact one's relation to positive authority. But what can reasonably be expected when the suggestion to change is beyond the recipient's capability or frustrates his deep need

I believe the secret of the success of psychoanalysis resides in people's vanity.

For the analyst it is a source of never-ending astonishment how comparatively well a person can function with the core of himself not participating.

I dreamt that I took William Burrough’s penis and tied it up with piano wire. I hung him like a Chagall painting…In the next part J.G. Ballard swam through streets of female urine. The girls read his book Crash and then mowed him down with their Volkswagen, crushing his chest slowly against a brick wall. As he screamed in agony larger than representation can accommodate, they referred to his text and had orgasms. Later, they jumped up and down yelling, ‘You’re not a hero. You’re not a hero. You’

Psychoanalytic insight, Miller seems to suggest, is itself a pathological symptom.

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation

Poor feeling hijacks thinking for self-deception: to hide harsh truths, avoid action, evade responsibility, and, as the existentialists might put it, flee from freedom. Thus, poor feeling is a kind of moral failing, indeed, the deepest kind, and virtue principally consists in correcting and refining our emotions and the values that they reflect. To feel the right thing is to do the right thing, without any particular need for conscious thought or effort.

Checked thoroughly, humans stink.

The capacity to form attachments on equal terms is considered evidence of emotional maturity. It is the absence of this capacity which is pathological. Whether there may be other criteria of emotional maturity, like the capacity to be alone, is seldom taken into account.

The notion of dream interpretation far antedates the birth of psychoanalysis, and probably served an important function in most, if not all, historical societies. In having lost this function, modern man has also lost the best part of his nature, which he obliviously passes on to the next generation of dreamers.

In other words, the man who is born into existence deals first with language; this is a given. He is even caught in it before his birth.

[B]y reinterpreting Freudianism in terms of language, a pre-eminently social activity, Lacan permits us to explore the relations between the unconscious and human society. One way of describing his work is to say that he makes us recognize that the unconscious is not some kind of seething, tumultuous, private region ‘inside’ us, but an effect of our relations with one another. The unconscious is, so to speak, ‘outside’ rather than ‘within’ us — or rather it exists ‘between’ us, as our relationsh

I identify myself in language, but only by losing myself in it like an object. What is realised in my history is not the past definite of what was, since it is no more, or even the present perfect of what has been in what I am, but the future anterior of what I shall have been for what I am in the process of becoming.

But if I hope to understand in order to accept things - the act of surrender will never happen. I must take the plunge all at once, a plunge that includes comprehension and especially incomprehension. And who am I to dare to think? What I have to do is surrender. How is it done? I know however that only by walking do you know how to walk and - miracle - find yourself walking.

My love is something valuable to me which I ought not to throw away without reflection.

A person who has not been completely alienated, who has remained sensitive and able to feel, who has not lost the sense of dignity, who is not yet "for sale", who can still suffer over the suffering of others, who has not acquired fully the having mode of existence - briefly, a person who has remained a person and not become a thing - cannot help feeling lonely, powerless, isolated in present-day society. He cannot help doubting himself and his own convictions, if not his sanity. He cannot help

‎"...θα πρέπει να αντιληφθείς, αγαπητή Τερέζα, ότι τα αντικείμενα δεν έχουν, κατά την άποψη μας, άλλη αξία από εκείνη που τους δίνει η φαντασία μας

The economist may attempt to ignore psychology, but it is sheer impossibility for him to ignore human nature … If the economist borrows his conception of man from the psychologist his constructive work may have some chance of remaining purely economic in character. But if he does not, he will not thereby avoid psychology. Rather, he will force himself to make his own, and it will be bad psychology.

Until now psychologists only factored in emotional and physical gratification while studying subjects, but believe me I'm coining a new term: VIRTUAL GRATIFICATION, which will become a new form of craving in near future. Watch On!

It so happens that the primary though - as an act of thought - already has a form and is more easily transmitte to itself, or rather, to the very person who is thinking it; and that is why - because it has a form - it has a limited reach. Whereas the thought called "freedom" is free as an act of thought. It's so free that even to its thinker it seems to have no author.

And none of this necessarily has any bearing on the issue of the existence or non-existence of a God. What I'm saying is that the thought of the man and the way this thinking-feeling can reach an extreme degree of incommunicability - that, without sophism or paradox, is at the same time, for that man, the point of greatest communication. He communicates with himself.

To find a mountain path all by oneself gives a greater feeling of strength than to take a path that is shown.

There is nothing inhuman, evil, or irrational which does not give some comfort, provided it is shared by a group.

Cine n-ar dori să moară visând că moare?

Psychoanalysis is often about turning our ghosts into ancestors, even for patients who have not lost loved ones to death. We are often haunted by important relationships from the past that influence us unconsciously in the present. As we work them through, they go from haunting us to becoming simply part of our history.

Pyschoanalysts are fond of pointing out that the past is alive in the present. But the future is alive in the present too. The future is not some place we're going to, but an idea in our mind now. It is something we're creating, that in turn creates us. The future is a fantasy that shapes our present.

Talking about one's feelings defeats the purpose of having those feelings. Once you try to put the human experience into words, it becomes little more than a spectator sport. Everything must have a cause, and a name. Every random thought must have a root in something else.

If Freud turns to literature to describe traumatic experience, it is because literature, like psychoanalysis, is interested in the complex relation between knowing and not knowing, and it is at this specific point at which knowing and not knowing intersect that the psychoanalytic theory of traumatic experience and the language of literature meet.

And why do you imagine that we bring people to this place?’ ‘To make them confess.’ ‘No, that is not the reason. Try again.’ ‘To punish them.’ ‘No!’ exclaimed O’Brien. His voice had changed extraordinarily, and his face had suddenly become both stern and animated. ‘No! Not merely to extract your confession, not to punish you. Shall I tell you why we have brought you here? To cure you! To make you sane! Will you understand, Winston, that no one whom we bring to this place ever leaves our hands un

The fact that political ideologies are tangible realities is not a proof of their vitally necessary character. The bubonic plague was an extraordinarily powerful social reality, but no one would have regarded it as vitally necessary.

The declining of responsibility for the self can also be hidden behind a pseudo-objectivity. A patient may make astute observations about himself and give a fairly accurate report of what he dislikes in himself. On the surface it seems as though he is perceptive and honest about himself. But "he" may be merely the intelligent observer of a fellow who is inhibited, fearful, or arrogantly demanding. Hence, since he is not responsible for the fellow he observes, the hurt to his pride is cushioned—a

If you don't know when your good, how can you know when your bad?

The woman who refuses to see her sexual organs as mere wood chips, designed to make the man's life more comfortable, is in danger of becoming a lesbian--an active, phallic woman, an intellectual virago with a fire of her own .... The lesbian body is a particularly pernicious and depraved version of the female body in general; it is susceptible to auto-eroticism, clitoral pleasure and self-actualization.

How much more generous it would be if, instead of writing parables about childhood wounds, psychologists were to accept that some differences between the sexes just are, that they are in the nature of the beasts, because each sex has an evolved tendency to develop that way in response to experience.

But one must remember that they were all men with systems. Freud, monumentally hipped on sex (for which he personally had little use) and almost ignorant of Nature: Adler, reducing almost everything to the will to power: and Jung, certainly the most humane and gentlest of them, and possibly the greatest, but nevertheless the descendant of parsons and professors, and himself a super-parson and a super-professor. all men of extraordinary character, and they devised systems that are forever stamped

In spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power-almost all our energy is used for the learning of how to achieve these aims, and almost none to learn the art of loving. Could it be that only those things are considered worthy of being learned with which one can earn money or prestige, and that love, which "only" profits the soul, but is profitless in the modern sense, is a luxury we have no right

When you want to know how things really work, study them when they're coming apart.

Only the liberation of the natural capacity for love in human beings can master their sadistic destructiveness.

The pleasure of living and the pleasure of the orgasm are identical. Extreme orgasm anxiety forms the basis of the general fear of life.

As adults, we hvae many inhibitions against crying. We feel it is an expression of weakness, or femininity or of childishness. The person who is afraid to cry is afraid of pleasure. This is because the person who is afraid to cry holds himself together rigidly so that he won't cry; that is, the rigid person is as afraid of pleasure as he is afraid to cry. In a situation of pleasure he will become anxious. As his tensions relax he will begin to tremble and shake, and he will attempt to control th

Although psychoanalysts, including Freud, tended to acknowledge sexual trauma as tragic and harmful (Freud, 1905b, 1917), the subject seems to have been too awful to consider seriously in civilized company. One notable exception, Sandor Ferenczi, presented a paper entitled “Confusion of Tongues between the Adult and the Child: The Language of Tenderness and of Passion” (1955), to the Psychoanalytic Congress in 1932. In this presentation he talked about the helplessness of the child when confront

Anyway, I don't trust those people who poke around sad people's minds and tell them how interesting it all is up there. It's not interesting.

That which does not come by logic, does not leave by logic.

This time once again it has been my chief aim to make no sacrifice to an appearance of being simple, complete or rounded off, not to disguise problems and not to deny the existence of gaps and uncertainties. In no other scientific field would it be necessary to boast of such modest intentions. They are universally regarded as self-evident; the public expects nothing else. No reader of an account of astronomy will feel disappointed and contemptuous of the science if he is shown the frontiers at w

Although psychology and pedagogy have always maintained the belief that a child is a happy being without any conflicts, and have assumed that the sufferings of adults are the results of the burdens and hardships of reality, it must be asserted that just the opposite is true. What we learn about the child and the adult through psychoanalysis shows that all the sufferings of later life are for the most part repetitions of these earlier ones, and that every child in the first years of life goes thr

young children, who for whatever reason are deprived of the continuous care and attention of a mother or a substitute-mother, are not only temporarily disturbed by such deprivation, but may in some cases suffer long-term effects which persistBowlby, J., Ainsworth, M., Boston, M., and Rosenbluth, D. (1956). The effects of mother-child separation: A follow-up study. British Journal of Medical Psychology, 29, 211-249.

Lacan wrote about two levels of speaking, one in which we know what we are saying (even when struggling with something difficult or contradictory) and another in which we have no idea of what we are saying. In this second level of speaking there are repeating words, phrases, and even sounds that function as magnets of unconscious meaning, condensing multiple scenes, times, and ideas. He called such markers in speech 'signifiers.

what is new in his theories is not true, and what is true in his theories is not new.

My mother, my psychiatrist and an assortment of sedatives eventually convinced me I was delusional.

Past and history are not the same. Past is what happened. It consists of events that affected the patient's self, some of which he can remember, but the most he is having trouble remembering. History is transforming the past to a story that the person tells himself. Sometimes, the story stems from the past, but even the most sincere patient's history is more like a myth.(Translated from the Hebrew edition).

Why we ask questions: Questions are the basis of human freedom. Our mind, as a part of our  self experience, is curious and always challenging that part of us that can think about the essence of things. We interpret our lives all the time - with unconscious deep conceptualization - and these conceptualization raise questions.Why did I feel the way I felt yesterday when I spoke with X? What is the meaning of my answer? Why I chose to spend time in X's company and not Y's? And how it changed my at

You tell them one real thing and then the doctor thinks he knows you. He starts getting arrogant and overfamiliar, making insulting suggestions left and right. You have to protest constantly just to set the record straight. Finally he makes offensive assumptions and throws them in your face. A stranger in a bar could do the same…

It is instead just the grace of a common person turning suddenly real because he is common and human and recoignizable.

Is this World a reality or just a Human perceptions?

A fantasy is a journey. It is a journey into the subconscious mind, just as psychoanalysis is. Like psychoanalysis, it can be dangerous; and it will change you.

Deep scientific psychoanalysis reveals that excessive beliefs and dependence on religion is a superstition and fear induced psychiatric disease.

As in all infant sciences, the universal habit of the human mind - to take a partial or local truth, generalise it unduly and try to explain a whole field of nature in its narrow terms - runs riot here (in psychoanalysis). Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood.