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Argues that mistranslation has distorted Freud's work in English and led students to see a system intended to cooperate flexibly with individual needs as a set of rigid rules to be applied by external authority.
- Sales Rank: #213211 in Books
- Published on: 1983-12-12
- Released on: 1983-12-12
- Original language: English
- Number of items: 1
- Dimensions: 7.50" h x .20" w x 4.30" l, .19 pounds
- Binding: Mass Market Paperback
- 128 pages
- Religion
- Psychoanalysis
- Sigmund Freud
- Psychiatry
- Psychology
From the Inside Flap
Argues that mistranslation has distorted Freud's work in English and led students to see a system intended to cooperate flexibly with individual needs as a set of rigid rules to be applied by external authority.
Most helpful customer reviews
0 of 0 people found the following review helpful.
This was a great book.
By Victor
This was a great book... did not know much about Freud but this book made him more real and valuable. The sadness of misinterpretation is a universal problem in the telling of history.... no difference here... This book is worth the read...
Victor
4 of 4 people found the following review helpful.
For those who prefer truths to facts
By RWordplay
I should begin by saying I have the American first edition (1983), which is simply titled Freud & Man's Soul. The edition pictured above has the superfluous and misleading subtitle: An Important Re-Interpretation of Freudian Theory.
Superfluous, because it adds nothing; misleading, because rather than reinterpret "Freudian Theory," Bettelheim essays to illuminate it by correcting some terrible and suspect translations. For example, where Freud had once written: "Psychoanalysis is part of psychology which is dedicated to the science of the soul," this idea would be translated into English as: "Psychoanalysis is part of the mental science of psychology."
Bettelheim calls attention to, and discusses, quite a number of problematic translations, and he offers a number of alternative readings, so I won't list them here. What I found most interesting and necessary to rehabilatating Freud's reputation, and reasserting his relevance, is what else Bettelheim sets out to make clear.
First and foremost, Bettelheim reminds the reader that Freud is more a philosopher than a man of science. He is a humanist in the truest sense of the word: concerned, fundamentally, with what it means to be human. There is no debate that Freud held a tragic and pessimistic view of life. However, this perspective did not preclude the possibility that one could have a rich and satisfying life. The point of Freudian psychoanalysis was to enable men and women to "know themselves" and so develop a more textured, nuanced and satisfying understanding of human consciousness and its complexities.
Bettelheim sees at the root of the mistranslations the American psychoanalytic community's insistence that their practice be recognized as a medical specialty. (In fact, for a time they demanded only physicians be allowed to practice psycholoanalysis--a point of view completely at odds with Freud's notion of the discipline.) They held this position in spite of the fact that Freud's "discoveries" were first inspired by art and literature, and later by self analysis and ceaseless introspection.
Freud confirmed his opposition to the medical community's point of view, writing that unlike science, which aims at replicable results, and, ultimately, seeks to quantify and codify its findings, psychoanalysis seeks poetic, personal and thus profound truths. (A surprising admission by a man who was both a physican and a scientist.) If compelled to reduce Freud's mission to a single line, I would write, the man is concerned with truths not facts.
Bettelheim is unsparing in his critique of bad and/or lazy translations, especially as many of these translations enabled generations of psychologists, especially those of the Behaviorist and Developmental schools, to challenge and dismiss many of Freud's ideas as less than useful. Bettelheim is also dismissive of those who come to Freud ill-prepared to understand the man's metaphors.
If one is unfamiliar with the story of Eros and Psyche, one may easily confuse mind and soul. If one is not familiar with the story of Oedipus, one can not grasp the nuances that make Freud's use of the drama so valuable. If one can not repeat the tragedy of Narcissus, one can not truly understand the destructive impulses of Narcissism, let alone conceive of a "healthy narcissism."
Bettelheim makes clear that Freud's theories transcend mere usefulness. Freud, whose interests stretched from antiquity to the modern, sought to bring to light those human issues that have troubled the sleep of writers and philosophers and, in fact, all thoughtful persons, since Sophocles wrote Oedipus Rex. What's more, his interest in archeology enabled the man to conceive a world that could be reconstructed by broken bits and partially concealed objects. He also understood that life hidden from view should not be confused with illusion, let alone delusion. An understanding of archeology is key to understanding both Freud as a man and his conception of the unconscious and its workings.
Bettelheim makes clear that few of Freud's American peers possessed the same erudition, or immersed themselves to the same degree in the wisdom of poets and writers. They were largely men of science during a period when time was of the essence and human endeavors were being quantified at an accelerating pace. In this sense one could say Freud's biggest obstacle to wider acceptance was that he was a philospher in an age of emerging medical specialties. His peers wanted cures to unhealthy mental states, not investigations into them.
The inscription on the temple of Apollo at Delphi read, "Know Thyself." As Freud knew, this imperative was not easily understood and so the Oracle was often misinterpreted. Freud's great contribution to this ancient dilemma/riddle was knowing one can never thoroughly know oneself but if one hoped to gain any meaningful self-knowledge he or she could not remain on the surface or avoid the dark.
The epigram Bettelheim chose to open his book came from a letter Freud wrote to Jung. It reads, "Psychoanalysis is in essence a cure through love." I believe this book's true value is how it invites those interested in the difficult business of being human to reconsider Freud as a guide.
45 of 45 people found the following review helpful.
"No one here but Me, It, and Upper-Me..."
By Daniel J. Smitherman
In Freud and Man's Soul, Bettleheim discusses example after example of mistranslations of Freud's most important concepts, mistranslations that have served to cast psychoanalysis as an objective, exlusively clinical and quantitative science. Instead, Bettleheim argues with examples that Freud was profoundly motivated by his humanism, and strongly and explicitly opposed to a merely behavioral science of psychoanalysis. He argues that in fact the persistent and profound mistranslations of Freud by his American translators can be traced in part to the unconscious desire to avoid taking any of this profound science of the soul to heart. Bettleheim thus has saved Freud's legacy from the trash can of sterile behavioral theories of clinically-minded American psychoanalysis. Among Bettleheim's more helpful discussions is in his objection to the "Ego-Id-Superego" trinity, as it is translated into English. The use of the Latin forms is not only unnecessary, as Freud was using common German pronouns, but an obstacle to understanding what Freud meant most to convey: these are parts of us, of me, and not just abstract concepts describing others. Bettleheim offers the alternative "Me-It-Over(or Upper)Me" as consistent with Freud's intent, which was in part to involve our souls, our affections, in understanding ourselves. Reading Freud's The Interpretation of Dreams suggested to me that there was much more to Freud's thought than popular culture suggests; Bettleheim has made some sense of the pervasive distortion, and how we might undermine it. Now if only someone will re-translate everything Freud wrote...
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