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Why Freud Was Wrong : ウィキペディア英語版 | Why Freud Was Wrong
''Why Freud Was Wrong: Sin, Science and Psychoanalysis'' is a 1995 book by Richard Webster, a critique of Sigmund Freud and psychoanalysis.〔Woffinden 2011.〕 Webster argues that Freud became a kind of Messiah and that psychoanalysis is a pseudo-science and a disguised continuation of the Judaeo-Christian tradition.〔Storr 1996. p. 131.〕 The book for which Webster may be best remembered,〔 ''Why Freud Was Wrong'' has been called "brilliant"〔〔Gathorne-Hardy 2005. p. 92.〕 and "definitive",〔Tallis 1999. p. 457.〕 but has also been criticized for perceived shortcomings of scholarship and argument.〔Swales 1995.〕〔Masson 1998. pp. 320-321.〕〔Showalter 1997. pp. 41, 45.〕 ==Summary== Webster argues that Freud became a kind of Messiah and that psychoanalysis is a pseudo-science and a disguised continuation of the Judaeo-Christian tradition.〔 He describes psychoanalysis as "perhaps the most complex and successful" pseudo-science in history.〔Webster 2005. p. 12.〕 He sees Freud as an impostor who sought to found a false religion.〔Robertson 1999. p. xxx.〕 However, Webster also writes that, "My ultimate goal is not to humiliate Freud or to inflict mortal injury either on him or his followers. It is to interpret and illuminate his beliefs and his personality in order that we may better understand our own culture, our own history, and indeed, our own psychology. It is to this ''constructive'' attempt to analyse the nature and sources of Freud's mistakes that my title primarily refers."〔Webster 2005. p. vii.〕 Webster writes that while Ernest Jones wrote ''The Life and Work of Sigmund Freud'' (1953-1957) with the avowed objective of correcting a "mendacious legend" about Freud, Jones replaced that negative with a positive legend. Webster believes that Jones, "did not hesitate to retouch reality wherever it seemed to conflict with the portrait which he sought to create."〔Webster 2005. p. 14.〕 Webster argues that while Peter Gay's ''Freud: A Life for Our Time'' (1988) is presented an objective exercise in historical scholarship, and considers the failings of psychoanalysis and Freud's mistakes, Gay nonetheless retains a reverent attitude toward Freud, preserving the myths about him created by previous biographers. Webster calls these myths the "Freud legend". He believes that the acclaim the book received shows the persistence of the Freud legend, noting that with exceptions such as Peter Swales, many reviewers praised it, especially in Britain. He sees its appeal to supporters of psychoanalysis as being its favorable view of Freudian ideas.〔Webster 2005. pp. 27-28.〕 Gilbert Ryle's arguments against mentalist philosophies in ''The Concept of Mind'' (1949) are endorsed by Webster, who suggests that they imply that "theories of human nature which repudiate the evidence of behaviour and refer solely or primarily to invisible mental events will never in themselves be able to unlock the most significant mysteries of human nature."〔Webster 2005. p. 483.〕 Webster describes Frederick Crews's ''The Memory Wars'' (1995) as one of the most trenchant and significant contributions to the debate on recovered memory therapy.〔Webster 2005. p. 528.〕 Webster writes that psychologist Hans Eysenck's ''Decline and Fall of the Freudian Empire'' (1985) contains many cogent criticisms of Freud. However, Webster criticizes Eysenck for accepting Thornton's argument that Freud's patient Anna O. suffered from tuberculous meningitis uncritically and in an unqualified way, remarking that while Eysenck is skeptical of Freud's theories, he sometimes suspends his skepticism when assessing the arguments of Freud's critics.〔Webster 2005. pp. 577-78.〕 Webster writes that some of Thomas Szasz's arguments in ''The Myth of Mental Illness'' (1961) are similar to his, but that he disagrees with Szasz's view that hysteria was an emotional problem and that Jean-Martin Charcot's patients were not genuinely mentally ill.〔Webster 2005. pp. 595-597.〕
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