Part 2

FIRST LECTURE INTRODUCTION

I do not know what knowledge any of you may already have of psycho-analysis, either from reading or from hearsay. But having regard to the title of my lectures—Introductory Lectures on Psycho-Analysis—I am bound to proceed as though you knew nothing of the subject and needed instruction, even in its first elements.

One thing, at least, I may presuppose that you know—namely, that psycho-analysis is a method of medical treatment for those suffering from nervous disorders; and I can give you at once an illustration of the way in which psycho-analytic procedure differs from, and often even reverses, what is customary in other branches of medicine. Usually, when we introduce a patient to a new form of treatment we minimize its difficulties and give him confident assurances of its success. This is, in my opinion, perfectly justifiable, for we thereby increase the probability of success. But when we undertake to treat a neurotic psycho-analytically we proceed otherwise. We explain to him the difficulties of the method, its long duration, the trials and sacrifices which will be required of him; and, as to the result, we tell him that we can make no definite promises, that success depends upon his own endeavours, upon his understanding, his adaptability and his perseverance. We have, of course, good reasons, into which you will perhaps gain some insight later on, for adopting this apparently perverse attitude.

Now forgive me if I begin by treating you in the same way as I do my neurotic patients, for I shall positively advise you against coming to hear me a second time. And with this intention I shall explain to you how of necessity you can obtain from me only an incomplete knowledge of psycho-analysis and also what difficulties stand in the way of your forming an independent judgement on the subject. For I shall show you how the whole trend of your training and your accustomed modes of thought must inevitably have made you hostile to psycho-analysis, and also how much you would have to overcome in your own minds in order to master this instinctive opposition. I naturally cannot foretell what degree of understanding of psycho-analysis you may gain from my lectures, but I can at least assure you that by attending them you will not have learnt how to conduct a psycho-analytic investigation, nor how to carry out a psycho-analytic treatment. And further, if anyone of you should feel dissatisfied with a merely cursory acquaintance with psycho-analysis and should wish to form a permanent connection with it, I shall not merely discourage him, but I shall actually warn him against it. For as things are at the present time, not only would the choice of such a career put an end to all chances of academic success, but, upon taking up work as a practitioner, such a man would find himself in a community which misunderstood his aims and intentions, regarded him with suspicion and hostility, and let loose upon him all the latent evil impulses harboured within it. Perhaps you can infer from the accompaniments of the war now raging in Europe what a countless host that is to reckon with.

However, there are always some people to whom the possibility of a new addition to knowledge will prove an attraction strong enough to survive all such inconveniences. If there are any such among you who will appear at my second lecture in spite of my words of warning, they will be welcome. But all of you have a right to know what these inherent difficulties of psycho-analysis are to which I have alluded.

First of all, there is the problem of the teaching and exposition of the subject. In your medical studies you have been accustomed to use your eyes. You see the anatomical specimen, the precipitate of the chemical reaction, the contraction of the muscle as the result of the stimulation of its nerves. Later you come into contact with the patients; you learn the symptoms of disease by the evidence of your senses; the results of pathological processes can be demonstrated to you, and in many cases even the exciting cause of them in an isolated form. On the surgical side you are witnesses of the measures by which the patient is helped, and are permitted to attempt them yourselves. Even in psychiatry, demonstration of patients, of their altered expression, speech and behaviour, yields a series of observations which leave a deep impression on your minds. Thus a teacher of medicine acts for the most part as an exponent and guide, leading you as it were through a museum, while you gain in this way a direct relationship to what is displayed to you and believe yourselves to have been convinced by your own experience of the existence of the new facts.

But in psycho-analysis, unfortunately, all this is different. In psycho-analytic treatment nothing happens but an exchange of words between the patient and the physician. The patient talks, tells of his past experiences and present impressions, complains, and expresses his wishes and his emotions. The physician listens, attempts to direct the patient’s thought-processes, reminds him, forces his attention in certain directions, gives him explanations and observes the reactions of understanding or denial thus evoked. The patient’s unenlightened relatives—people of a kind to be impressed only by something visible and tangible, preferably by the sort of ‘action’ that may be seen at a cinema—never omit to express their doubts of how “mere talk can possibly cure anybody.” Their reasoning is of course as illogical as it is inconsistent. For they are the same people who are always convinced that the sufferings of neurotics are purely “in their own imagination.” Words and magic were in the beginning one and the same thing, and even to-day words retain much of their magical power. By words one of us can give to another the greatest happiness or bring about utter despair; by words the teacher imparts his knowledge to the student; by words the orator sweeps his audience with him and determines its judgements and decisions. Words call forth emotions and are universally the means by which we influence our fellow-creatures. Therefore let us not despise the use of words in psycho-therapy and let us be content if we may overhear the words which pass between the analyst and the patient.

But even that is impossible. The dialogue which constitutes the analysis will admit of no audience; the process cannot be demonstrated. One could, of course, exhibit a neurasthenic or hysterical patient to students at a psychiatric lecture. He would relate his case and his symptoms, but nothing more. He will make the communications necessary to the analysis only under the conditions of a special affective relationship to the physician; in the presence of a single person to whom he was indifferent he would become mute. For these communications relate to all his most private thoughts and feelings, all that which as a socially independent person he must hide from others, all that which, being foreign to his own conception of himself, he tries to conceal even from himself.

It is impossible, therefore, for you to be actually present during a psycho-analytic treatment; you can only be told about it, and can learn psycho-analysis, in the strictest sense of the word, only by hearsay. This tuition at second hand, so to say, puts you in a very unusual and difficult position as regards forming your own judgement on the subject, which will therefore largely depend on the reliance you can place on your informant.

Now imagine for a moment that you were present at a lecture in history instead of in psychiatry, and that the lecturer was dealing with the life and conquests of Alexander the Great. What reason would you have to believe what he told you? The situation would appear at first sight even more unsatisfactory than in the case of psycho-analysis, for the professor of history had no more part in Alexander’s campaigns than you yourselves; the psycho-analyst at least informs you of matters in which he himself has played a part. But then we come to the question of what evidence there is to support the historian. He can refer you to the accounts of early writers who were either contemporaries or who lived not long after the events in question, such as Diodorus, Plutarch, Arrian, and others; he can lay before you reproductions of the preserved coins and statues of the king, and pass round a photograph of the mosaic at Pompeii representing the battle at Issus. Yet, strictly speaking, all these documents only prove that the existence of Alexander and the reality of his deeds were already believed in by former generations of men, and your criticism might begin anew at this point. And then you would find that not everything reported of Alexander is worthy of belief or sufficiently authenticated in detail, but I can hardly suppose that you would leave the lecture-room in doubt altogether as to the reality of Alexander the Great. Your conclusions would be principally determined by two considerations: first, that the lecturer could have no conceivable motive for attempting to persuade you of something which he did not himself believe to be true, and secondly, that all the available authorities agree more or less in their accounts of the facts. In questioning the accuracy of the early writers you would apply these tests again, the possible motives of the authors and the agreement to be found between them. The result of such tests would certainly be convincing in the case of Alexander, probably less so in regard to figures like Moses and Nimrod. Later on you will perceive clearly enough what doubts can be raised against the credibility of an exponent of psycho-analysis.

Now you will have a right to ask the question: If no objective evidence for psycho-analysis exists, and no possibility of demonstrating the process, how is it possible to study it at all or to convince oneself of its truth? The study of it is indeed not an easy matter, nor are there many people who have thoroughly learned it; still, there is, of course, some way of learning it. Psycho-Analysis is learnt first of all on oneself, through the study of one’s own personality. This is not exactly what is meant by introspection, but it may be so described for want of a better word. There is a whole series of very common and well-known mental phenomena which can be taken as material for self-analysis when one has acquired some knowledge of the method. In this way one may obtain the required conviction of the reality of the processes which psycho-analysis describes, and of the truth of its conceptions, although progress on these lines is not without its limitations. One gets much further by submitting oneself to analysis by a skilled analyst, undergoing the working of the analysis in one’s own person and using the opportunity to observe the finer details of the technique which the analyst employs. This, eminently the best way, is of course only practicable for individuals and cannot be used in a class of students.

The second difficulty you will find in connection with psycho-analysis is not, on the other hand, inherent in it, but is one for which I must hold you yourselves responsible, at least in so far as your medical studies have influenced you. Your training will have induced in you an attitude of mind very far removed from the psycho-analytical one. You have been trained to establish the functions and disturbances of the organism on an anatomical basis, to explain them in terms of chemistry and physics, and to regard them from a biological point of view; but no part of your interest has ever been directed to the mental aspects of life, in which, after all, the development of the marvellously complicated organism culminates. For this reason a psychological attitude of mind is still foreign to you, and you are accustomed to regard it with suspicion, to deny it a scientific status, and to leave it to the general public, poets, mystics, and philosophers. Now this limitation in you is undoubtedly detrimental to your medical efficiency; for on meeting a patient it is the mental aspects with which one first comes into contact, as in most human relationships, and I am afraid you will pay the penalty of having to yield a part of the curative influence at which you aim to the quacks, mystics, and faith-healers whom you despise.

I quite acknowledge that there is an excuse for this defect in your previous training. There is no auxiliary philosophical science that might be of service to you in your profession. Neither speculative philosophy nor descriptive psychology, nor even the so-called experimental psychology which is studied in connection with the physiology of the sense-organs, as they are taught in the schools, can tell you anything useful of the relations existing between mind and body, or can give you a key to comprehension of a possible disorder of the mental functions. It is true that the psychiatric branch of medicine occupies itself with describing the different forms of recognizable mental disturbances and grouping them in clinical pictures, but in their best moments psychiatrists themselves are doubtful whether their purely descriptive formulations deserve to be called science. The origin, mechanism, and interrelation of the symptoms which make up these clinical pictures are undiscovered: either they cannot be correlated with any demonstrable changes in the brain, or only with such changes as in no way explain them. These mental disturbances are open to therapeutic influence only when they can be identified as secondary effects of some organic disease.

This is the lacuna which psycho-analysis is striving to fill. It hopes to provide psychiatry with the missing psychological foundation, to discover the common ground on which a correlation of bodily and mental disorder becomes comprehensible. To this end it must dissociate itself from every foreign preconception, whether anatomical, chemical, or physiological, and must work throughout with conceptions of a purely psychological order, and for this very reason I fear that it will appear strange to you at first.

For the next difficulty I shall not hold you, your training or your mental attitude, responsible. There are two tenets of psycho-analysis which offend the whole world and excite its resentment; the one conflicts with intellectual, the other with moral and æsthetic, prejudices. Let us not underestimate these prejudices; they are powerful things, residues of valuable, even necessary, stages in human evolution. They are maintained by emotional forces, and the fight against them is a hard one.

The first of these displeasing propositions of psycho-analysis is this: that mental processes are essentially unconscious, and that those which are conscious are merely isolated acts and parts of the whole psychic entity. Now I must ask you to remember that, on the contrary, we are accustomed to identify the mental with the conscious. Consciousness appears to us as positively the characteristic that defines mental life, and we regard psychology as the study of the content of consciousness. This even appears so evident that any contradiction of it seems obvious nonsense to us, and yet it is impossible for psycho-analysis to avoid this contradiction, or to accept the identity between the conscious and the psychic. The psycho-analytical definition of the mind is that it comprises processes of the nature of feeling, thinking, and wishing, and it maintains that there are such things as unconscious thinking and unconscious wishing. But in doing so psycho-analysis has forfeited at the outset the sympathy of the sober and scientifically-minded, and incurred the suspicion of being a fantastic cult occupied with dark and unfathomable mysteries. You yourselves must find it difficult to understand why I should stigmatize an abstract proposition, such as “The psychic is the conscious,” as a prejudice; nor can you guess yet what evolutionary process could have led to the denial of the unconscious, if it does indeed exist, nor what advantage could have been achieved by this denial. It seems like an empty wrangle over words to argue whether mental life is to be regarded as co-extensive with consciousness or whether it may be said to stretch beyond this limit, and yet I can assure you that the acceptance of unconscious mental processes represents a decisive step towards a new orientation in the world and in science.

As little can you suspect how close is the connection between this first bold step on the part of psycho-analysis and the second to which I am now coming. For this next proposition, which we put forward as one of the discoveries of psycho-analysis, consists in the assertion that impulses, which can only be described as sexual in both the narrower and the wider sense, play a peculiarly large part, never before sufficiently appreciated, in the causation of nervous and mental disorders. Nay, more, that these sexual impulses have contributed invaluably to the highest cultural, artistic, and social achievements of the human mind.

In my opinion, it is the aversion from this conclusion of psycho-analytic investigation that is the most significant source of the opposition it has encountered. Are you curious to know how we ourselves account for this? We believe that civilization has been built up, under the pressure of the struggle for existence, by sacrifices in gratification of the primitive impulses, and that it is to a great extent for ever being re-created, as each individual, successively joining the community, repeats the sacrifice of his instinctive pleasures for the common good. The sexual are amongst the most important of the instinctive forces thus utilized: they are in this way sublimated, that is to say, their energy is turned aside from its sexual goal and diverted towards other ends, no longer sexual and socially more valuable. But the structure thus built up is insecure, for the sexual impulses are with difficulty controlled; in each individual who takes up his part in the work of civilization there is a danger that a rebellion of the sexual impulses may occur, against this diversion of their energy. Society can conceive of no more powerful menace to its culture than would arise from the liberation of the sexual impulses and a return of them to their original goal. Therefore society dislikes this sensitive place in its development being touched upon; that the power of the sexual instinct should be recognized, and the significance of the individual’s sexual life revealed, is very far from its interests; with a view to discipline it has rather taken the course of diverting attention away from this whole field. For this reason, the revelations of psycho-analysis are not tolerated by it, and it would greatly prefer to brand them as æsthetically offensive, morally reprehensible, or dangerous. But since such objections are not valid arguments against conclusions which claim to represent the objective results of scientific investigation, the opposition must be translated into intellectual terms before it can be expressed. It is a characteristic of human nature to be inclined to regard anything which is disagreeable as untrue, and then without much difficulty to find arguments against it. So society pronounces the unacceptable to be untrue, disputes the results of psycho-analysis with logical and concrete arguments, arising, however, in affective sources, and clings to them with all the strength of prejudice against every attempt at refutation.

But we, on the other hand, claim to have yielded to no tendency in propounding this objectionable theory. Our intention has been solely to give recognition to the facts as we found them in the course of painstaking researches. And we now claim the right to reject unconditionally any such introduction of practical considerations into the field of scientific investigation, even before we have determined whether the apprehension which attempts to force these considerations upon us is justified or not.

These, now, are some of the difficulties which confront you at the outset when you begin to take an interest in psycho-analysis. It is probably more than enough for a beginning. If you can overcome their discouraging effect, we will proceed further.

SECOND LECTURE THE PSYCHOLOGY OF ERRORS

We shall now begin, not with postulates, but with an investigation. For this purpose we shall select certain phenomena which are very frequent, very familiar and much overlooked, and which have nothing to do with illness, since they may be observed in every healthy person. I refer to the errors that everyone commits: as when anyone wishes to say a certain thing but uses the wrong word (‘slip of the tongue’); or when the same sort of mistake is made in writing (‘slip of the pen’), in which case one may or may not notice it; or when anyone reads in print or writing something other than what is actually before him (‘misreading’); or when anyone mis-hears what is said to him, naturally when there is no question of any disease of the auditory sense-organ. Another series of such phenomena are those based on forgetting something temporarily, though not permanently; as, for instance, when anyone cannot think of a name which he knows quite well and is always able to recognize whenever he sees it; or when anyone forgets to carry out some intention, which he afterwards remembers, and has therefore forgotten only for a certain time. This element of transitoriness is lacking in a third class, of which mislaying things so that they cannot be found is an example. This is a kind of forgetfulness which we regard differently from the usual kind; one is amazed or annoyed at it, instead of finding it comprehensible. Allied to this are certain mistakes, in which the temporary element is again noticeable, as when one believes something for a time which both before and afterwards one knows to be untrue, and a number of similar manifestations which we know under various names.

Some inner relation between all these kinds of occurrences is indicated in German, by the use of the prefix “ver” which is common to all the words designating them. These words almost all refer to acts of an unimportant kind, generally temporary and without much significance in life. It is only rarely that anything of the kind, such as the loss of some object, attains any practical importance. For this reason little attention is paid to such happenings and they arouse little feeling.

I am now going to ask you to consider these phenomena. But you will object, with annoyance: “There are so many tremendous puzzles both in the wide world and in the narrower life of the soul, so many mysteries in the field of mental disorder which demand and deserve explanation, that it really seems frivolous to waste labour and interest on these trifles. If you could explain to us how it is possible for anyone with sound sight and hearing, in broad daylight, to see and hear things which do not exist, or how anyone can suddenly believe that his nearest and dearest are persecuting him, or can justify with the most ingenious arguments a delusion which would seem nonsensical to any child, then we might be willing to take psycho-analysis seriously. But if psycho-analysis cannot occupy us with anything more interesting than the question why a speaker uses a wrong word or why a Hausfrau mislays her keys and similar trivialities, then we shall find something better to do with our time and our interest.”

My reply is: Patience! Your criticism is not on the right track. It is true that psycho-analysis cannot boast that it has never occupied itself with trifles. On the contrary, the material of its observations is usually those commonplace occurrences which have been cast aside as all too insignificant by other sciences, the refuse, so to speak, of the phenomenal world. But in your criticism are you not confounding the magnitude of a problem with the conspicuous nature of its manifestations? Is it not possible, under certain conditions and at certain times, for very important things to betray themselves in very slight indications? I could easily cite many instances of this. What slight signs, for instance, convey to the young men in my audience that they have gained a lady’s favour? Do they expect an explicit declaration, a passionate embrace, or are they not content with a glance which is almost imperceptible to others, a fleeting gesture, a handshake prolonged by a second? Or suppose you are a detective engaged in the investigation of a murder, do you actually expect to find that the murderer will leave his photograph with name and address on the scene of the crime? Are you not perforce content with slighter and less certain traces of the person you seek? So let us not undervalue small signs: perhaps from them it may be possible to come upon the tracks of greater things. Besides, I think as you do that the larger problems of the world and of science have the first claim on our interest. But on the whole it avails little to form a definite resolution to devote oneself to the investigation of this or that great problem. One is then often at a loss how to set about the next step. In scientific work it is more profitable to take up whatever lies before one whenever a path towards its exploration presents itself. And then, if one carries it through thoroughly, without prejudice or pre-conceptions, one may, with good fortune and by virtue of the interrelationship linking each thing to every other (hence, also, the small to the great), find, even in the course of such humble labour, a road to the study of the great problems.

It is from this point of view that I hope to enlist your interest in considering the apparently trivial errors made by normal people. I propose now that we question someone who has no knowledge of psycho-analysis as to how he explains these occurrences.

His first answer is sure to be: “Oh, they are not worth any explanation; they are little accidents.” What does the man mean by this? Does he mean to maintain that there are any occurrences so small that they fail to come within the causal sequence of things, that they might as well be other than they are? Anyone thus breaking away from the determination of natural phenomena, at any single point, has thrown over the whole scientific outlook on the world (Weltanschauung). One may point out to him how much more consistent is the religious outlook on the world, which emphatically assures us that “not one sparrow shall fall to the ground” except God wills it. I think our friend would not be willing to follow his first answer to its logical conclusion; he would give way and say that if he were to study these things he would soon find some explanation of them. It must be a matter of slight functional disturbances, of inaccuracies of mental performance, the conditions of which could be discovered. A man who otherwise speaks correctly may make a slip of the tongue, (1) when he is tired or unwell, (2) when he is excited, or (3) when his attention is concentrated on something else. It is easy to confirm this. Slips of the tongue do indeed occur most frequently when one is tired, or has a headache, or feels an attack of migraine coming on. Forgetting proper names very often occurs in these circumstances; many people are habitually warned of the onset of an attack of migraine by the inability to recall proper names. In excitement, too, one mixes up words or even things, one performs actions erroneously; and the forgetting of intentions, as well as a number of other undesigned acts, comes to the fore when one is distracted, in other words, when the attention is concentrated on other things. A familiar instance of such distraction is the professor in Fliegende Blätter who forgets his umbrella and takes the wrong hat, because he is thinking of the problems which are to be the subject of his next book. We all know from our own experience how one can forget to carry out intentions or promises when something has happened in the interval that absorbs one very deeply.

This seems so entirely comprehensible and also irrefutable. It is perhaps not very interesting or not so much so as we expected. Let us look at this explanation of errors more closely. The various conditions which have been cited as necessary for the occurrence of these phenomena are not all similar in kind. Illness and disorders of the circulation afford a physiological basis for an affection of the normal functions; excitement, tiredness, and distraction are conditions of a different kind which could be described as psycho-physiological. These last could easily be converted into a theory. Fatigue, as well as distraction, and perhaps also general excitement, cause a dissipation of the attention from which it may follow that the act in question has insufficient attention devoted to it. It can then very easily be disturbed and inexactly performed. Slight illness or a change in the distribution of blood in the central organ of the nervous system can have the same effect, by these conditions affecting the determining factor, the distribution of attention, in a similar way. In all cases it would be a question of the effects of a disturbance of the attention from organic or psychical causes.