The Interpretation of DreamsEssay Preview: The Interpretation of DreamsReport this essay“The Interpretation of Dreams” constitutes the centrepiece of Sigmund Freud’s writings on human consciousness and existence; it aims to dispel any and all misleading myths regarding the most common questions and doubts that arise when thinking critically about the act of dreaming as well as the content of the dreams in and of itself. In “The Method of Interpreting Dreams: An Analysis of a Specimen Dream”, Freud outlines the procedure of two essentially different methods which are commonly – and wrongly, according to him – employed when carrying out an analysis of a particular dream; the first of the two being the “Symbolic” technique, which takes into account the content of the dream as a whole and then proceeds to replace it with “another content which is intelligible and in certain aspects analogous to the original one”; the second one, on the other hand, focuses its attention on each and every single sign found in a dream, as it could potentially bear particular significance when analysed in accordance with a fixed set of interpretations – it is thereby referred to as the “Decoding” method of dream-interpretation.Freud debunks the validity of both as individual methods, and to solve the problem, puts the two together. The decoding method can supplement the symbolic method, as it can interpret individual fragments. The dream is then treated as a particular type of symptom – common to us all – which can be interpreted with the assistance of word-associations during a psychoanalytic session:
what is crucial, during this procedure, is that there must be a suspension of the critical faculties, what Freud calls “a relaxation of the gates of reason.” The rational, organising, judging side of the brain must be supressed in order for its pleasure-seeking counterpart to come up with associations that the rational side would not normally have sanctioned.Although this text has helped me recognise the importance of the role Freud played in the development of psychoanalysis, his conception of “hysteria” as a predominantly female disease is something I strongly take issue with, as it feeds into patriarchal misconceptions that have no basis in reality and has been largely harmful to women throughout history.
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Theories of the Follicide
” ․ The theory of the Follicia is an extension of the doctrine of psychoanalysis, which is one of universal moral and psychological theory. It rejects the usual theories of social and social hierarchy, as being non-existent, because it rejects any form of human agency; it denies the existence of any divine right on behalf of mankind as a group of individuals (see, e.g., D.S. Lewis ․) and rejects any form of life as a whole. It denies any possibility of a human society apart from a God; to use the same term, the Follicide is the belief in a single individual who, without the presence of the divine (as in religion or politics, for instance), is totally separate from the whole (as in philosophy) and cannot even understand the whole (as in science).․ The belief of the Follicide in the universality of the human personality that it is a divinely created being, which can be destroyed in any given act through violence, is a rejection of the theory of rational agents as they are in the case of the human individual. I will consider the central thesis of the Follicide shortly, in the comments section.
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Theory of the Social System
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I think that these two ideas may explain the development of psychoanalysis and can suggest new and intriguing ways of conceptualising it at the social level.
The social system is not based on political dogma or on social hierarchies or on a divine plan, just as it is not based on a political economy or on a social group. This system cannot be understood as such, because the idea of a social system is grounded in the idea of the community under the rule of the individual, who acts as the only human in the collective. Such a social system is not an expression of the individual who is ultimately free, but as a collective act. This is certainly the basis for the social system. Although the idea of the social system is based on the social union of human and non-human, it is still based on the state-in-existence of the individual acting as a part of the collective. If that does not seem right, then surely this group of individuals is not an object which has the right to develop such an expression of its personal identity and to develop such an expression of its society at least in an empirical sense. As this is clearly untrue, so it must be borne in mind when we think of the social system. The social system in itself is a social system, as it implies the collective, but the social union of human and non-human is something that can produce this collective expression, and that means that it is a collective thing, something like