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Making extensive use of Freud's correspondence and writings, Vitz discusses Freud's early childhood in Moravia (especially his relationship with his Catholic nanny), his rejection of his father, his university years, his extended visits to Rome, his involvement with cocaine, his peculiar preoccupation with the holiday of Pentecost, and more. Photographs.
- Sales Rank: #1338728 in Books
- Brand: Brand: The Guilford Press
- Published on: 1988-01-08
- Original language: English
- Number of items: 1
- Dimensions: 9.50" h x 6.50" w x 1.25" l,
- Binding: Hardcover
- 287 pages
- Used Book in Good Condition
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DID FREUD HAVE A "LIFELONG ATTRACTION... TO CHRISTIANITY?"
By Steven H Propp
Paul C. Vitz (born 1935) is Professor Emeritus of Psychology at New York University; he has written many other books such as Psychology as Religion: The Cult of Self-worship, Faith of the Fatherless: The Psychology of Atheism, etc. He wrote in the Preface to this 1988 book, "This book is an extended biographical essay on Sigmund Freud's little-known, life-long, deep involvement with religion, primarily Christianity and in particular Roman Catholicism... there is at present no other systematic, biographical treatment of Freud's relationship with Christianity, in spite of its importance... What I attempt to do here is show how Freud's ANTI-religious beliefs and theories are to be understood as an expression of his own unconscious needs and traumatic childhood experiences." (Pg. xi-xii)
He states in the first chapter, "it is the present thesis that Freud was deeply ambivalent about Christianity; such ambivalence requires at least two strong opposing psychological forces. Since much of the anti-religious character of Freud's life and thought is now well established and documented, the emphasis in this book is usually on the other side of the coin. Indeed, I develop the claim here that Freud had a strong, life-long, positive identification with and attraction to Christianity... an important secondary emphasis of this book is on Freud's little-known, unconscious hostility to Christianity, which is reflected in his curious preoccupation with the Devil, Hell, and related topics such as the Anti-Christ." (Pg. 2-3)
It is well-known that Freud's nanny/nurse took him regularly to church---after which the very young Freud would "preach" to his family---before she was dismissed by the family on charges of theft. Vitz states, "That the two- or three-year old Freud was always being taken to church would have been unusual even in Christian homes at the time, although for a pious woman attendence at Mass several times a week would not have been unusual. For this to have occurred in a Jewish home, however liberal or secular, would have been quite striking. On such church visits, Freud almost certainly received an introduction to Christianity, a sort of elementary catethesis. How else to account for his ability to come home and preach sermons to his family?" (Pg. 8-9) He adds, "Whether Freud was covertly baptized must on the basis of present information remain unknown, but that this nanny was consciously trying to influence Sigmund with respect to becoming a Christian is virtually certain. Why else take the child so often to church? ... The nanny could easily have felt that she had no greater gift to give her beloved charge than baptism." (Pg. 18)
Vitz quotes a number of references from Freud to his fiancé Martha, observing, "one is struck by the surprising number of references to God or to the Bible that are scattered throughout. For a 'natural atheist,' Freud certainly referred to what he did not believe in rather often... These references to God, even if they were just 'figures of speech,' were typically made in contexts where they were far from required by the sense of the topic." (Pg. 60-61)
He suggests that "Throughout Moses and Monotheism... Freud's treatment of Christianity was often sympathetic... That his analysis led him to the conclusion that Christianity constituted an advance over Judaism is hardly what one would have expected, given Freud's personal situation, the historical context, and the standard version of Freud's beliefs." (Pg. 203) But he adds, "It might seem conceivable that Freud's insights into religion came from his own personal religious experiences. The answer is negative: Neither I nor any other biographer has found evidence supporting the possibility of any obvious and significant religious experiences in Freud's life." (Pg. 213)
On the other hand, "Freud never spoke positively of Jewish religiousness, as expressed, for example, in Orthodox or Hasidic Jewish life of the times... in his last book... Freud attacked Judaism by claiming that its great hero ... Moses, was not a Jew by an Egyptian, and that the Jews murdered Moses. Thus, Freud deprived the Jews of their claim of being the first monotheists. Not surprisingly, Freud's thesis was experienced by religious Jews as an unexpected and exceedingly painful attack on Judaism at a time when Hitler's rise to power had made support for the Jews a pressing need. Freud himself acknowledged that [Moses and Monotheism] was an attack on the Jews, but he turned a deaf ear to those Jews who wrote him before the book's final publication imploring him not to publish such an attack." (Pg. 217-218)
This is a unique, very thought-provoking book that will be of great interest to anyone studying the life of Freud.
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