SIGMUND FREUD has played an important part in the intellectual life of the world so long that, like Bernard Shaw, he has almost ceased to be a person. He is a cultural force to which we can assign a definite historical place in the evolution of civilization.
« I have been compared to Columbus, Darwin, Kepler, and I have been denounced as a paralytic, » Freud himself remarks in a survey of the history of psychoanalysis. There are those, even today, who look upon him as a scientific adventurer. The future will hail him as the Columbus of the Unconscious.
Columbus, seeking merely a new passage to Cathay, discovered a continent. Freud, attempting to find a new method of mental therapeutics, discovered the submerged continent of man’s mind.
Freud brings home to us the specific forces within ourselves which bind us to our own infantile past and to the past of the race. In the light of psychoanalysis we can understand for the first time the riddle of human nature.
I have had the privilege of being Freud’s guest on several occasions. Each time he revealed to me new glimpses of his fascinating personality.
« Seventy years have taught me to accept life with cheerful humility. »
The speaker was Professor Sigmund Freud, the great Austrian explorer of the nether world of the soul. Like the tragic Greek hero, Oedipus, whose name is so intimately connected with the principal tenets of psychoanalysis, Freud boldly confronted the Sphinx.
Like Oedipus, he solved her riddle. At least no mortal has come nearer to explaining the secret of human conduct than Freud.
Freud is to psychology, what Galileo was to astronomy. He is the Columbus of the subconscious. He opens new vistas, he sounds new depths. He changed the relationship of everything in life to every other thing, by deciphering the hidden meaning of the records inscribed on the tablets of the unconscious.
The scene where our conversation took place was Freud’s summer home on the Semmering, a mountain in the Austrian Alps, where fashionable Vienna loves to foregather.
I had last seen the father of psychoanalysis in his unpretentious home in the Austrian capital. The few years intervening between my last visit and the present had multiplied the wrinkles of his forehead. They had intensified his scholastic pallor. His face was drawn, as in pain. His mind was alert, his spirit unbroken, his courtesy impeccable as of old, but a slight impediment in his speech alarmed me.
It seems that a malignant affection of the upper jaw had necessitated an operation. Since that time, Freud wears a mechanical contrivance to facilitate speech. In itself this is no worse than the wearing of glasses. The presence of the metal device embarrasses Freud more than his visitors. It is hardly noticeable after one speaks to him a while. On his good days, it cannot be detected at all. But to Freud himself it is cause of constant annoyance.
« I detest my mechanical jaw, because the struggle with the mechanism consumes so much precious strength. Yet I prefer a mechanical jaw to no jaw at all. I still prefer existence to extinction.
« Perhaps the gods are kind to us, » the father of psychoanalysis went on to say, « by making life more disagreeable as we grow older. In the end, death seems less intolerable than the manifold burdens we carry. »
Freud refuses to admit that destiny bears him any special malice.
« Why, » he quietly said, « should I expect any special favor? Age, with its manifest discomforts, comes to all. It strikes one man here, and one there. Its blow always lands in a vital spot. The final victory always belongs to the Conqueror Worm.
Out–out are the lights–out all!
And over each quivering form
The curtain, a funereal pall
Comes down, with the rush of a storm
And the angels, all pallid and wan,
Uprising, unveiling, affirm
That the play is the tragedy ‘Man,’
And its hero the Conqueror Worm.
« I do not rebel against the universal order. After all, » the master prober of the human brain continued, « I have lived over seventy years. I had enough to eat. I enjoyed many things–the comradeship of my wife, my children, the sunsets. I watched the plants grow in the springtime. Now and then the grasp of a friendly hand was mine. Once or twice I met a human being who almost understood me. What more can I ask? »
« You have had, » I said, « fame. Your work affects the literature of every land. Man looks at life and himself with different eyes because of you. And recently on your seventieth birthday the world united to honor you–with the exception of your own university!»
« If the University of Vienna had recognized me, they would have only embarrassed me. There is no reason why they should embrace either me or my doctrine because I am seventy. I attach no unreasonable importance to decimals.
« Fame comes to us only after we are dead, and, frankly, what comes afterwards does not concern me. I have no aspiration to posthumous glory. My modesty is no virtue. »
« Does it not mean something to you that your name will live? »
« Nothing whatsoever, even if it should live, which is by no means certain. I am far more interested in the fate of my children. I hope that their life will not be so hard. I cannot make their life much easier. The war practically wiped out my modest fortune, the savings of a lifetime. However, fortunately, age is not too heavy a burden. I can carry on! My work still gives me pleasure. »
We were walking up and down a little pathway in the steep garden of the house. Freud tenderly caressed a blossoming bush with his sensitive hands.
« I am far more interested in this blossom, » he said, « than in anything that may happen to me after I am dead. »
« Then you are, after all, a profound pessimist? »
« I am not. I permit no philosophic reflection to spoil my enjoyment of the simple things of life. »
« Do you believe in the persistence of personality after death in any form whatsoever? »
« I give no thought to the matter. Everything that lives perishes. Why should I survive? »
« Would you like to come back in some form, to be reintegrated from the dust? Have you, in other words, no wish for immortality? »
« Frankly, no. If one recognizes the selfish motives which underlie all human conduct, one has not the slightest desire to return. Life, moving in a circle, would still be the same.
« Moreover, even if the eternal recurrence of things, to use Nietzsche’s phrase, were to reinvest us with our fleshly habiliments, of what avail would this be without memory? There would be no link between past and future.
« So far as I am concerned, I am perfectly content to know that the eternal nuisance of living will be finally done with. Our life is necessarily a series of compromises, a never-ending struggle between the ego and his environment. The wish to prolong life unduly, strikes me as absurd. »
« Do you disapprove of the attempts of your colleague Steinach to lengthen the cycle of human existence? »
« Steinach makes no attempt to lengthen life. He merely combats old age. By tapping the reservoir of strength within our own bodies, he helps the tissue to resist disease. The Steinach operation sometimes arrests untoward biological accidents, like cancer, in their early stages. It makes life more livable. It does not make it worth living.
« There is no reason why we should wish to live longer. But there is every reason why we should wish to live with the smallest amount of discomfort possible.
« I am tolerably happy, because I am grateful for the absence of pain, and for life’s little pleasures, for my children and for my flowers! »
« Bernard Shaw claims that our years are too few. He thinks that man can lengthen the span of human life, if he so desires, by bringing his will-power to play upon the forces of evolution. Mankind, he thinks, can recover the longevity of the patriarchs. »
« It is possible, » Freud replied, « that death itself may not be a biological necessity. Perhaps we die because we want to die.
« Even as hate and love for the same person dwell in our bosom at the same time, so all life combines with the desire to maintain itself, an ambivalent desire for its own annihilation.
« Just as a stretched rubber band has the tendency to assume its original shape, so all living matter, consciously or unconsciously, craves to regain the complete and absolute inertia of inorganic existence. The death-wish and life-wish dwell side by side, within us.
« Death is the mate of Love. Together they rule the world. This is the message of my book, Beyond the Pleasure Principle.
« In the beginning, psychoanalysis assumed that Love was all important. Today we know that Death is equally important.
« Biologically, every living being, no matter how intensely life burns within him, longs for Nirvana, longs for the cessation of ‘the fever called living,’ longs for Abraham’s bosom. The desire may be disguised by various circumlocutions. Nevertheless, the ultimate object of life is its own extinction! »
« This, » I exclaimed, « is the philosophy of self-destruction. It justifies self-slaughter. It should lead logically to the world suicide envisaged by Eduard von Hartmann. »
« Mankind does not choose suicide, because the law of its being abhors the direct route to its goal. Life must complete its cycle of existence. In every normal being, the life-wish is strong enough to counterbalance the death-wish, albeit in the end the death-wish proves stronger.
« We may entertain the fanciful suggestion that Death comes to us by our own volition. It is possible that we could vanquish Death, except for his ally in our bosom.
« In that sense, » Freud added with a smile, « we may be justified in saying that all Death is suicide in disguise. »
It grew chilly in the garden.
We continued our conversation in the study.
I saw a pile of manuscripts on the desk in Freud’s own neat handwriting.
« What are you working on? » I asked.
« I am writing a defense of lay-analysis, psychoanalysis as practiced by laymen. The doctors want to make analysis except by licensed physicians illegal. History, the old plagiarizer, repeats herself after every discovery. The doctors fight every new truth in the beginning. Afterwards they try to monopolize it. »
« Have you had much support from the laity? »
« Some of my best pupils are laymen. »
« Do you practice much yourself? »
« Certainly. At this very moment, I am working on a difficult case, disentangling the psychic conflicts of an interesting new patient.
« My daughter, too, is a psychoanalyst, as you see. . . . »
At this juncture, Miss Anna Freud appeared followed by her patient, a lad of eleven, unmistakably Anglo-Saxon in feature. The child seemed perfectly happy, completely oblivious of a conflict or tangle in his personality.
« Do you ever, » I asked Professor Freud, « analyze yourself? »
« Certainly. The psychoanalyst must constantly analyze himself. By analyzing ourselves, we are better able to analyze others.
« The psychoanalyst is like the scapegoat of the Hebrews. Others load their sins upon him. He must exercise his art to the utmost to extricate himself from the burden cast upon him. »
« It always seems to me, » I remarked, « that psychoanalysis necessarily induces in all those who practice it, the spirit of Christian charity. There is nothing in human life that psychoanalysis cannot make us understand. ‘Tout comprendre c’est tout pardonner.’–’To understand all, is to forgive all.’ «
« On the contrary, » thundered Freud, his features assuming the fierce severity of a Hebrew prophet. « To understand all, is not to forgive all. Psychoanalysis teaches us not only what we may endure, it also teaches us what we must avoid. It tells us what must be exterminated. Tolerance of evil is by no means a corollary of knowledge. »
I suddenly understood why Freud had quarreled so bitterly with those of his followers who had deserted him, why he cannot forgive their departure from the straight path of orthodox psychoanalysis. His sense of righteousness is the heritage of his ancestors. It is a heritage of which he is proud, as he is proud of his race.
« My language, » he explained to me, « is German. My culture, my attainments are German. I considered myself a German intellectually, until I noticed the growth of anti-Semitic prejudice in Germany and in German Austria. Since that time, I consider myself no longer a German. I prefer to call myself a Jew. »
I was somewhat disappointed by this remark.
It seemed to me that Freud’s spirit should dwell on heights, beyond any prejudice of race, that he should be untouched by any personal rancor. Yet his very indignation, his honest wrath, made him more endearingly human.
Achilles would be intolerable, if it were not for his heel!
« I am glad, » I remarked, « Herr Professor, that you, too, have your complexes, that you, too, betray your mortality. »
« Our complexes, » Freud replied, « are the source of our weakness; they are also often the source of our strength. »
« I wonder, » I remarked, « what my complexes are! »
« A serious analysis, » Freud replied, « takes at least a year. It may even take two or three years. You are devoting many years of your life to lion-hunting. You have sought, year after year, the outstanding figures of your generation, invariably men older than yourself. There was Roosevelt, the Kaiser, Hindenburg, Briand, Foch, Joffre, George Brandes, Gerhart Hauptmann, and George Bernard Shaw. . . . »
« It is part of my work. »
« But it is also your preference. The great man is a symbol. Your search is the search of your heart. You are seeking the great man to take the place of the father. It is part of your father complex. »
I vehemently denied Freud’s assertion. Nevertheless, on reflection, it seems to me that there may be a truth, unsuspected by myself, in his casual suggestion. It may be the same impulse that took me to him,
« In your Wandering Jew, » he added, « you extend this search into the past. You are always the Seeker of Men. »
« I wish, » I remarked after a while, « I could stay here long enough to glimpse my own heart through your eyes. Perhaps, like the Medusa, I would die from fright if I saw my own image! However, I fear I am too well versed in psychoanalysis. I would constantly anticipate, or try to anticipate, your intentions. »
« Intelligence in a patient, » Freud replied, « is no handicap. On the contrary, it sometimes facilitates one’s task. »
In that respect the master of psychoanalysis differs with many of his adherents, who resent any self-assertion of the patient under their probe.
Most psychoanalysts employ Freud’s method of « free association. » They encourage the patient to say everything that comes into his mind, no matter how stupid, how obscene, how inopportune, or irrelevant it may seem. Following clues seemingly unimportant, they can trace the psychic dragons that haunt him to their lair. They dislike the desire of the patient for active cooperation, for they fear that once the direction of their inquiry becomes clear to him, his wishes and resistances, unconsciously striving to preserve their secrets, may throw the psychic huntsman off the trail. Freud, too, recognizes this danger.
« I sometimes wonder, » I questioned, « if we would not be happier if we knew less of the processes that shape our thoughts and emotions? Psychoanalysis robs life of its last enchantments, when it traces every feeling to its original cluster of complexes. We are not made more joyful by discovering that we all harbor in our hearts the savage, the criminal and the beast. »
« What is your objection to the beasts? » Freud replied. « I prefer the society of animals infinitely to human society. »
« Why? »
« Because they are so much simpler. They do not suffer from a divided personality, from the disintegration of the ego, that arises from man’s attempt to adapt himself to standards of civilization too high for his intellectual and psychic mechanism.
« The savage, like the beast, is cruel, but he lacks the meanness of the civilized man. Meanness is man’s revenge upon society for the restraints it imposes. This vengefulness animates the professional reformer and the busybody. The savage may chop off your head, he may eat you, he may torture you, but he will spare you the continuous little pinpricks which make life in a civilized community at times almost intolerable.
« Man’s most disagreeable habits and idiosyncrasies, his deceit, his cowardice, his lack of reverence, are engendered by his incomplete adjustment to a complicated civilization. It is the result of the conflict between our instincts and our culture.
« How much more pleasant are the simple, straightforward, intense emotions of a dog, wagging his tail or barking his displeasure! The emotions of the dog, » Freud thoughtfully added, « remind one of the heroes of antiquity. Perhaps that is the reason why we unconsciously bestow upon our canines the names of ancient heroes such as Achilles and Hector. »
« My own dog, » I interjected, « is a Doberman Pinscher called `Ajax.’ «
« I am glad, » I added, « that he cannot read. It would certainly make him a less desirable member of the household if he could yelp his opinion on psychic traumas and Edipus complexes!
« Even you, Professor, find existence too complex. Yet, it seems to me that you yourself are partly responsible for the complexities of modern civilization. Before you invented psychoanalysis we did not know that our personality is dominated by a belligerent host of highly objectionable complexes. Psychoanalysis has made life a complicated puzzle. »
« By no means, » Freud replied. « Psychoanalysis simplifies life. We achieve a new synthesis after analysis. Psychoanalysis reassorts the maze of stray impulses, and tries to wind them around the spool to which they belong. Or, to change the metaphor, it supplies the thread that leads a man out of the labyrinth of his own unconscious. »
« On the surface, it seems, nevertheless, as if human life was never more complex. And every day some new idea, put forward by you or by your disciples, makes the problem of human conduct more puzzling and more contradictory. »
« Psychoanalysis, at least, never shuts the door on a new truth. » « Some of your pupils, more orthodox than you, cling to every pronouncement that has ever emanated from you. »
« Life changes. Psychoanalysis also changes, » Freud observed. « We are only at the beginning of a new science. »
« It seems to me that the scientific structure you have erected is very elaborate. Its fixtures–the theory of ‘replacement,’ of ‘infantile sexuality,’ and of ‘dream symbols,’ etc.– seem to be fairly permanent. »
« Nevertheless, I repeat, we are only at the beginning. I am only a beginner. I was successful in digging up buried monuments from the substrata of the mind. But where I have discovered a few temples, others may discover a continent. »
« You still place most emphasis on sex? »
« I reply with the words of your own poet, Walt Whitman: `Yet all were lacking, if sex were lacking[i].’ However, I have already explained to you that I place today almost equal emphasis upon that which lies ‘beyond’ pleasure–death, the negation of life. This desire explains why some men love pain–as a step to annihilation! It explains why all men seek rest, why poets thank–
Whatever gods there be,
That no life lives forever
That dead men. rise up never
And even the weariest river
Winds somewhere safe to sea. »
« Shaw, like you, does not wish to live forever, but, » I remarked, « unlike you, he regards sex as uninteresting. »
« Shaw, » Freud replied smiling, « does not understand sex. He has not the remotest conception of love. There is no real love affair in any of his plays. He makes a jest of Caesar’s love affair–perhaps the greatest passion in history. Deliberately, not to say maliciously, he divests Cleopatra of all grandeur, and degrades her into an insignificant flapper.
« The reason for Shaw’s strange attitude toward love, and for his denial of the primal mover of all human affairs, which robs his plays of universal appeal in spite of his enormous intellectual equipment, is inherent in his psychology. In one of his prefaces, Shaw himself emphasizes the ascetic strain in his temperament.
« I may have made many mistakes, but I am quite sure that I made no mistake when I emphasized the predominance of the sex instinct. Because the sex instinct is so strong, it clashes most frequently with the conventions and safeguards of civilization. Mankind, in self-defense, seeks to deny its supreme importance.
« If you scratch the Russian, the proverb says, the Tartar appears underneath. Analyze any human emotion, no matter how far it may be removed from the sphere of sex, and you are sure to discover somewhere the primal impulse, to which life itself owes its perpetuation. »
« You certainly have succeeded in impressing this point of view upon all modern writers. Psychoanalysis has given new intensities to literature. »
« It also has received much from literature and philosophy.
Nietzsche was one of the first psychoanalysts. It is amazing to what extent his intuition foreshadows our discoveries. No one has recognized more profoundly the dual motives of human conduct, and the insistence of the pleasure principle upon unending sway. His Zarathustra says:
But Pleasure craves eternity
Craves quenchless, deep eternity.
« Psychoanalysis may be less widely discussed in Austria and Germany than in the United States, but its influence in literature is nevertheless immense.
« Thomas Mann and Hugo von Hofmannsthal owe much to us. Schnitzler parallels, to a large extent, my own development. He expresses poetically much that I attempt to convey scientifically. But then, Dr. Schnitzler is not only a poet, but also a scientist. »
« You, » I replied, « are not only a scientist, but also a poet. American literature, » I went on to say, « is steeped in psychoanalysis. Rupert Hughes, Harvey O’Higgins, and others make themselves your interpreters. It is hardly possible to open a new novel without finding some reference to psychoanalysis. Among dramatists Eugene O’Neill and Sydney Howard are profoundly indebted to you. The Silver Cord, for instance, is merely a dramatization of the Oedipus complex. »
« I know, » Freud replied. « I appreciate the compliment, but I am afraid of my own popularity in the United States. American interest in psychoanalysis does not go very deep. Extensive popularization leads to superficial acceptance without serious research. People merely repeat the phrases they learn in the theater, or in the press. They imagine they understand psychoanalysis, because they can parrot its patter! I prefer the more intense study of psychoanalysis in European centers.
« America was the first country to recognize me officially. Clark University conferred an honorary degree upon me, when I was still ostracized in Europe. Nevertheless, America has made few original contributions to the study of psychoanalysis.
« Americans are clever generalizers, they are rarely creative thinkers. Moreover, the medical trust in the United States, as well as in Austria, attempts to preempt the field. To leave psychoanalysis solely in the hands of doctors would be fatal to its development. A medical education is as often a handicap as an advantage to the psychoanalyst. It is a handicap, if certain accepted scientific conventions become too deeply encrusted in the mind of the student. »
Freud must tell the truth at all cost! He cannot force himself to flatter America, where he has most admirers. He cannot even at threescore and ten bring himself to make a peace offering to the medical profession, which accepts him only grudgingly even now.
In spite of his uncompromising integrity, Freud is the soul of urbanity. He listens patiently to every suggestion, never attempting to overawe his interviewer. Rare is the guest who leaves his presence without some gift, some token of hospitality!
Darkness had fallen.
It was time for me to take the train back to the city that once housed the imperial splendor of the Hapsburgs.
Freud, accompanied by his wife and his daughter, climbed the steps leading from his mountain retreat to the street, to see me off. He looked gray and sad to me, as he waved his farewell.
« Don’t make me appear a pessimist, » he remarked, after the final handshake. « I do not despise the world. To express contempt for the world is only another method of wooing it, to gain an audience and applause!
« No, I am not a pessimist, not while I have my children, my wife, and my flowers!
« Flowers, » he added smilingly, « fortunately have neither character nor complexities. I love my flowers. And I am not unhappy–at least not more unhappy than others. »
The whistle of my train shrieked through the night. Swiftly the car bore me away to the station. Slowly the slightly bent figure and the gray head of Sigmund Freud disappeared in the distance.
Like Oedipus, Freud has looked too deep into the eyes of the Sphinx. The monster propounds her riddle to every wayfarer. The wanderer who does not know the answer she cruelly seizes and dashes against the rocks. Yet she may be kinder to those whom she destroys, than to those who guess her secret.
« Mean Men Explained by Freud » Interview with George Sylvester Viereck ; London Weekly Dispatch, July 28, 1927
Glimpses of the great by George Sylvester Viereck Published 1930 by The Macaulay company, New York chap. 3 : « Sigmund Freud confronts the sphinx »
Th. Reik, C. Staff, B. N. Nelson (ed.), Psychoanalysis and the Future (1957). New-York, National Psychological Association For Psychoanalysis, INC.
Sigmund Freud amekuwa akifanya kazi muhimu katika maisha ya kiakili ya ulimwengu kwa muda mrefu sana hivi kwamba, kama Bernard Shaw, karibu ameacha kuwa mtu. Yeye ni nguvu ya kitamaduni ambayo tunaweza kumpa nafasi ya kihistoria katika mageuzi ya ustaarabu. "Nimelinganishwa na Columbus, Darwin, Kepler, na nimedhaniwa kuwa mlemavu", Freud mwenyewe asema katika uchunguzi wa historia ya uchambuzi wa akili. Hata leo kuna wale wanaomwona kuwa mvumbuzi wa kisayansi. Wakati ujao utamsifu kuwa Columbus wa Unconscious. Columbus, akitafuta tu njia mpya ya kufika Cathay, aligundua bara. Freud, akijaribu kupata njia mpya ya tiba ya akili, aligundua bara lililozama la akili ya mwanadamu. Freud anatuonyesha nguvu za ndani yetu ambazo zinatuunganisha na wakati wetu uliopita wa utotoni na wakati uliopita wa jamii. Kwa mwangaza wa uchambuzi wa akili tunaweza kuelewa kwa mara ya kwanza fumbo la asili ya kibinadamu. Nimekuwa na pendeleo la kuwa mgeni wa Freud mara kadhaa. Kila mara alinifunulia mambo mapya kuhusu utu wake wenye kuvutia. <unk> Miaka sabini imenifundisha kukubali maisha kwa unyenyekevu wenye furaha. <unk> Msemaji alikuwa Profesa Sigmund Freud, mvumbuzi mkuu wa Austria wa ulimwengu wa chini wa nafsi. Kama vile shujaa wa Ugiriki Oedipus, ambaye jina lake linahusiana sana na kanuni kuu za uchambuzi wa akili, Freud alishindana kwa ujasiri na Sphinx. Kama Oedipus, alisuluhisha fumbo lake. "Hakuna mtu aliyewahi kueleza siri ya tabia ya kibinadamu kama Freud.""" Freud alikuwa na ufahamu wa sayansi ya nyota kama Galileo alivyokuwa na ufahamu wa sayansi ya nyota. Yeye ni Columbus wa ufahamu. Yeye hufungua mandhari mpya, yeye husikika kwa kina kipya. Alibadilisha uhusiano wa kila kitu katika maisha na kila kitu kingine kwa kufunua maana ya siri ya rekodi zilizoandikwa kwenye mabamba ya akili isiyo na fahamu. "Mwaka wa mwisho wa maisha yake, Freud aliishi katika nyumba ya majira ya joto ya ""Semmering"" katika milima ya Alps ya Austria, ambapo Vienna ya kisasa hupenda kukusanyika." Nilikuwa nimemwona baba wa uchambuzi wa akili mara ya mwisho katika nyumba yake isiyo na mapendeleo katika mji mkuu wa Austria. Miaka michache iliyokuwa imepita kati ya ziara yangu ya mwisho na ya sasa ilikuwa imeongeza makunyanzi ya paji la uso wake. Walikuwa wameongeza rangi yake ya kijivu ya kielimu. Uso wake ulikuwa umevunjika, kana kwamba ulikuwa na maumivu. Akili yake ilikuwa imara, roho yake haikuvunjika, adabu yake haikukosa kama ya zamani, lakini kizuizi kidogo katika hotuba yake kiliniogopesha. Yaonekana kwamba ugonjwa mbaya wa taya ya juu ulikuwa umehitaji kufanyiwa upasuaji. Tangu wakati huo, Freud amevaa kifaa cha kutengeneza sauti ili kuwezesha usemi. Hilo lenyewe si baya zaidi kuliko kuvaa miwani. Kuwepo kwa kifaa hicho cha chuma humfanya Freud aone aibu zaidi kuliko wageni wake. Ni vigumu kugundua baada ya mtu kuzungumza naye kwa muda. Katika siku zake nzuri, haiwezi kugunduliwa hata kidogo. Lakini kwa Freud mwenyewe ni sababu ya kuchukiza daima. <unk> Ninachukia taya yangu ya mitambo, kwa sababu mapambano na utaratibu hutumia nguvu nyingi sana zenye thamani. Hata hivyo napendelea taya ya mitambo kuliko isiyo na taya hata kidogo. Bado napendelea kuwepo kuliko kutoweka. <unk> Labda miungu ni wema kwetu, <unk> baba ya psychoanalysis aliendelea kusema, <unk> kwa kufanya maisha zaidi disagreeable kama sisi kukua wazee. Mwishowe, kifo huonekana kuwa kisichoweza kuvumilika kama mizigo mingi tunayobeba. Freud anakataa kukubali kwamba hatima inamchukia kwa njia ya pekee. "Kwa nini", akasema kwa utulivu, "nipaswe kutarajia neema yoyote ya pekee? Umri, pamoja na matatizo yake dhahiri, huwapata wote. Inampiga mtu mmoja hapa, na mwingine huko. Pigo lake sikuzote huanguka mahali panapofaa. Ushindi wa mwisho sikuzote ni wa Mdudu Mshindi. Nje-nje ni taa-nje wote! Na juu ya kila sura ya kutetemeka, pazia la mazishi linashuka, na dhoruba ya dhoruba, na malaika wote, wote ni wazimu na wan, wakisimama, wakifunua, wanathibitisha kwamba mchezo ni msiba, na shujaa wake ni Mdudu Mshindi. <unk> Mimi si kuasi dhidi ya utaratibu wa ulimwengu. Baada ya yote, <unk> mtaalamu probing ya ubongo wa binadamu aliendelea, <unk> Nimeishi zaidi ya miaka sabini. Nilikuwa na chakula cha kutosha. Nilifurahia mambo mengi - ushirika wa mke wangu, watoto wangu, machweo ya jua. Nilitazama mimea ikikua wakati wa majira ya kuchipua. Mara kwa mara, nilishikiliwa kwa mkono wa rafiki. Mara moja au mbili nilikutana na mwanadamu ambaye karibu alinielewa. Ninaweza kuomba nini zaidi? <unk> <unk> Umekuwa, <unk> Mimi alisema, <unk> umaarufu. Kazi yako huathiri fasihi ya kila nchi. Mtu huangalia maisha na yeye mwenyewe kwa macho tofauti kwa sababu yako. Na hivi karibuni kwenye siku yako ya kuzaliwa ya miaka sabini ulimwengu uliungana kukuheshimu - isipokuwa chuo kikuu chako mwenyewe! - Kama Chuo Kikuu cha Vienna kingenitambua, wangenifanya tu nione aibu. Hakuna sababu ya wao kunikubali mimi au mafundisho yangu kwa sababu nina umri wa miaka sabini. Mimi siweki umuhimu usio wa akili kwa hesabu za decimal. <unk> Umaarufu hutupata tu baada ya kufa, na, kwa uwazi, kile kinachokuja baadaye hakinihusu. Mimi sina tamaa ya kupata utukufu baada ya kifo changu. Ubaridi wangu si sifa nzuri. Je, haimaanishi kitu kwako kwamba jina lako litaishi?   Hakuna kitu chochote, hata kama ingeishi, ambayo kwa njia yoyote ni ya hakika. Mimi hupendezwa zaidi na hatima ya watoto wangu. Natumaini kwamba maisha yao hayatakuwa magumu sana. Siwezi kufanya maisha yao yawe rahisi zaidi. Vita viliondoa karibu mali yangu ndogo, akiba ya maisha yangu yote. Hata hivyo, kwa bahati nzuri, umri si mzigo mzito sana. Ninaweza kuendelea! Bado ninafurahia kazi yangu. <unk> Tulikuwa tukitembea juu na chini kwenye njia ndogo katika bustani ya nyumba hiyo yenye mwinuko. Freud alimpapasa-papasa kichaka kilichokuwa kikizaa kwa mikono yake yenye hisia-mwenzi. "Ninavutiwa zaidi na ua hili", akasema, "kuliko jambo lolote ambalo linaweza kunipata baada ya kufa". <unk> <unk> Basi wewe ni, baada ya yote, pessimist kina? <unk> <unk> Mimi si. Mimi kuruhusu hakuna tafakari ya kifalsafa kuharibu furaha yangu ya mambo rahisi ya maisha. Je, unaamini katika kuendelea kwa utu baada ya kifo katika namna yoyote ile? <unk> <unk> Mimi si kutoa mawazo ya jambo hilo. Kila kitu kilicho hai huharibika. Kwa nini niendelee kuishi? Je, ungependa kurudi katika namna fulani, ili uingizwe tena kutoka mavumbini? Kwa maneno mengine, je, hutaki kuwa asiyeweza kufa?   Kwa kweli, hapana. Mtu akitambua nia za ubinafsi ambazo ni msingi wa mwenendo wote wa kibinadamu, hatakuwa na tamaa hata kidogo ya kurudi. Maisha, yakizunguka-zunguka, yangekuwa sawa. "Kwa kuongezea, hata kama kurudia-rudia milele kwa mambo, kwa kutumia usemi wa Nietzsche, kungetupatia tena uwezo wetu wa kimwili, hilo lingekuwa na faida gani bila kumbukumbu?""" Hakungekuwa na uhusiano kati ya wakati uliopita na wakati ujao.  Kwa habari yangu, ninafurahi kabisa kujua kwamba hatimaye shida ya milele ya kuishi itakwisha. Maisha yetu ni mfululizo wa makubaliano, mapambano yasiyo na mwisho kati ya ubinafsi na mazingira yake. Tamaa ya kurefusha maisha bila sababu, inanipata kuwa isiyo na maana. Je, unakataa majaribio ya mwenzako Steinach ya kupanua mzunguko wa kuwepo kwa binadamu? Steinach hajaribu kurefusha maisha. Yeye hupigana tu na uzee. Kwa kutumia hifadhi ya nguvu ndani ya miili yetu, yeye husaidia tishu kupinga ugonjwa. Uendeshaji wa Steinach nyakati nyingine hukamata aksidenti zisizofaa za kibiolojia, kama vile kansa, katika hatua zao za mapema. Hilo hufanya maisha yawe yenye kuridhisha zaidi. Haifanyi iwe yenye thamani ya kuishi.  Hakuna sababu ya kutaka kuishi muda mrefu zaidi. Lakini kuna sababu nyingi kwa nini tunapaswa kutaka kuishi kwa kiasi kidogo zaidi cha usumbufu iwezekanavyo. <unk> Mimi ni tolerably furaha, kwa sababu mimi ni shukrani kwa kutokuwa na maumivu, na kwa ajili ya maisha <unk> furaha kidogo, kwa ajili ya watoto wangu na kwa ajili ya maua yangu! Bernard Shaw anasema miaka yetu ni michache sana. Yeye anafikiri kwamba mtu anaweza kuongeza muda wa maisha ya binadamu, kama yeye hivyo tamaa, kwa kuleta yake mapenzi-nguvu kucheza juu ya nguvu ya mageuzi. Anafikiri kwamba wanadamu wanaweza kurudisha urefu wa maisha wa mababu wa kale. "Inawezekana", Freud akajibu, "kwamba kifo chenyewe hakina uhitaji wa kibiolojia. Labda tunakufa kwa sababu tunataka kufa. Kama vile chuki na upendo kwa mtu mmoja unavyoishi ndani ya kifuani mwetu wakati uleule, ndivyo maisha yote yanavyoshirikiana na tamaa ya kujihifadhi, tamaa ya kutaka kuangamiza. Kama vile kamba ya mpira iliyoinuliwa ina mwelekeo wa kuchukua umbo lake la awali, hivyo vitu vyote vilivyo hai, kwa ufahamu au bila ufahamu, hutamani kupata tena inertia kamili na kamili ya kuwepo kwa asilia. Tamaa ya kifo na tamaa ya uhai huishi pamoja, ndani yetu. <unk> Kifo ni mwenzi wa Upendo. Pamoja wao hutawala ulimwengu. Hii ni ujumbe wa kitabu changu, Zaidi ya Kanuni ya Furaha. <unk> Mwanzoni, uchambuzi wa kisaikolojia ulidhani kwamba Upendo ndio uliokuwa muhimu zaidi. Leo tunajua kwamba Kifo ni muhimu vilevile. "Kutokana na hali ya kibiolojia, kila kiumbe hai, bila kujali jinsi maisha yanavyowaka ndani yake, hutamani Nirvana, hutamani kukomeshwa kwa ""homa inayoitwa kuishi,"" hutamani kifuani mwa Ibrahimu." Tamaa hiyo yaweza kufichwa kwa njia mbalimbali. Hata hivyo, kusudi kuu la uhai ni kuangamia kwake mwenyewe! <unk> <unk> Hii, <unk> Mimi alisema, <unk> ni falsafa ya kujiharibu. Hiyo inathibitisha kujiua. Inapaswa kuongoza kwa uhalisi kwenye kujiua kwa ulimwengu uliotazamiwa na Eduard von Hartmann. """Binadamu hachagui kujiua, kwa sababu sheria ya kuwa kwake huchukia njia ya moja kwa moja ya lengo lake.""" Maisha lazima yakamilishe mzunguko wake wa kuwapo. Katika kila kiumbe wa kawaida, tamaa ya kuishi ni nguvu ya kutosha kulinganisha tamaa ya kufa, ingawa mwishowe tamaa ya kufa inathibitika kuwa na nguvu zaidi.  Huenda tukafikiria kwa mawazo ya kuwaziwa kwamba Kifo hutujia kwa hiari yetu wenyewe. Inawezekana kwamba tunaweza kumshinda Kifo, isipokuwa kwa mshirika wake katika kifua chetu. "Kwa maana hiyo", Freud aliongeza kwa tabasamu, "tunaweza kuwa na haki ya kusema kwamba Kifo chote ni kujiua kilichofichwa". <unk> Ilikua baridi katika bustani. Tuliendelea na mazungumzo yetu katika funzo. Niliona rundo la hati juu ya dawati katika mwandiko wa Freud mwenyewe safi. <unk> Unafanya kazi gani? <unk> Niliuliza. <unk> Mimi ninaandika ulinzi wa lay-uchambuzi, psychoanalysis kama mazoezi na laymen. Madaktari wanataka kufanya uchunguzi isipokuwa na madaktari wenye leseni kinyume cha sheria. Historia, mwandishi wa kale wa uwongo, hurudia-rudia baada ya kila ugunduzi. Madaktari hupinga kila ukweli mpya mwanzoni. Baadaye wanajaribu kuimiliki. Je, umepata msaada mwingi kutoka kwa watu wa kawaida? Baadhi ya wanafunzi wangu bora ni watu wa kawaida. <unk> <unk> Je, wewe mwenyewe unafanya mazoezi mengi?   Bila shaka. Wakati huu hasa, ninafanya kazi kwenye kesi ngumu, nikichanganua migogoro ya kiakili ya mgonjwa mpya mwenye kupendeza. <unk> Binti yangu, pia, ni mtaalamu wa kutafiti akili, kama unavyoona. . . . <unk> Katika hatua hii, Miss Anna Freud alionekana ikifuatiwa na mgonjwa wake, mvulana wa kumi na moja, unmistakably Anglo-Saxon katika kipengele. Mtoto huyo alionekana kuwa mwenye furaha kabisa, bila kukosa kukumbuka mgogoro au mvurugo katika utu wake. <unk> Je, umewahi, <unk> Niliuliza Profesa Freud, <unk> kuchambua mwenyewe?   Bila shaka. Mtaalamu wa kisaikolojia lazima ajichanganue daima. Kwa kujichunguza sisi wenyewe, tunaweza kuwachunguza wengine vizuri zaidi. <unk> Mtaalamu wa akili ni kama mbuzi wa dhambi wa Waebrania. Wengine humlaumu kwa dhambi zao. Ni lazima atumie ustadi wake kwa ukamili ili kujiondoa kwenye mzigo uliomwangukia. """Mimi daima naona,"" nilisema, ""kwamba psychoanalysis lazima induces katika wale wote ambao mazoezi yake, roho ya upendo wa Kikristo.""" Hakuna kitu katika maisha ya kibinadamu ambacho uchambuzi wa akili hauwezi kutufanya tuelewe. "Kila kitu kuelewa, ni kila kitu msamaha. ""Kinyume chake, ""Freud thundered, nyuso zake kudhani ukali mkali wa nabii Kiebrania." <unk> Kuelewa kila kitu, si kusamehe kila kitu. Psychoanalysis inatufundisha sio tu kile tunachoweza kuvumilia, lakini pia inatufundisha kile tunachopaswa kuepuka. Inatuambia ni nini kinachopaswa kuangamizwa. Kuvumilia uovu kwa njia yoyote ile si matokeo ya ujuzi. "Nilielewa kwa ghafla kwa nini Freud alikuwa amepigana kwa uchungu sana na wale wa wafuasi wake ambao walikuwa wamemwacha, kwa nini hawezi kusamehe kuondoka kwao kutoka kwa njia ya moja kwa moja ya psychoanalysis ya kawaida. """ Hisia yake ya uadilifu ni urithi wa mababu zake. Ni urithi ambao yeye hujivunia, kama vile anavyojivunia jamii yake. <unk> Lugha yangu, <unk> alinieleza, <unk> ni Kijerumani. Utamaduni wangu, mafanikio yangu ni ya Kijerumani. Nilijiona kama Mjerumani kiakili, mpaka nilipoona kuongezeka kwa ubaguzi wa Wayahudi nchini Ujerumani na Austria ya Ujerumani. Tangu wakati huo, sijijiona tena kuwa Mjerumani. Mimi hupendelea kujiita Myahudi. <unk> Nilivunjika moyo kwa sababu ya maelezo hayo. "Ilikuwa ni kwa maoni yangu kwamba roho ya Freud inapaswa kukaa juu, zaidi ya ubaguzi wowote wa rangi, kwamba haipaswi kuguswa na chuki yoyote ya kibinafsi. """ Hata hivyo hasira yake, hasira yake ya kweli, ilimfanya awe mtu mwenye kupendeza zaidi. Achilles hangekuwa asiyeweza kuvumilika, kama si kwa ajili ya kisigino chake! <unk> Mimi nina furaha, <unk> Mimi alisema, <unk> Mheshimiwa Profesa, kwamba wewe, pia, kuwa complexes yako, kwamba wewe, pia, kuachana na vifo yako. "Freud alijibu, ""Mafuniko yetu ni chanzo cha udhaifu wetu; mara nyingi pia ni chanzo cha nguvu zetu.""" <unk> <unk> Mimi ajabu, <unk> Mimi alisema, <unk> nini complexes yangu ni! "Uchambuzi mkubwa", Freud akajibu, "huchukua angalau mwaka mmoja". Huenda hata ikachukua miaka miwili au mitatu. Umetumia miaka mingi ya maisha yako kuwinda simba. Umekuwa ukitafuta, mwaka baada ya mwaka, watu mashuhuri wa kizazi chako, watu wakubwa kuliko wewe. Kulikuwa na Roosevelt, Kaiser, Hindenburg, Briand, Foch, Joffre, George Brandes, Gerhart Hauptmann, na George Bernard Shaw. . . . <unk> <unk> Ni sehemu ya kazi yangu.   Lakini pia ni upendeleo wako. Mtu mkuu ni ishara. Utafutaji wako ni utafutaji wa moyo wako. Unatafuta mtu mkuu kuchukua nafasi ya baba. Ni sehemu ya tatizo la baba yako. <unk> Nilikataa kwa ukali madai ya Freud. Hata hivyo, juu ya tafakari, inaonekana kwangu kwamba kunaweza kuwa na ukweli, unsuspected na mimi mwenyewe, katika pendekezo lake casual. Huenda ikawa ni msukumo uleule ulionileta kwake, <unk> Katika Myahudi wako anayetembea, <unk> aliongeza, <unk> unapanua utafutaji huu katika wakati uliopita. Wewe daima ni Mtafutaji wa Wanaume. <unk> <unk> Natamani, <unk> Mimi alisema baada ya muda, <unk> Mimi inaweza kukaa hapa muda mrefu wa kutosha kuona moyo wangu mwenyewe kupitia macho yako. Labda, kama Medusa, ningekufa kwa hofu ikiwa ningeona picha yangu mwenyewe! Hata hivyo, ninaogopa mimi ni vizuri sana versed katika psychoanalysis. Ningekuwa daima kutarajia, au kujaribu kutarajia, nia yako. "Uwezo wa akili katika mgonjwa", Freud akajibu, "si udhaifu. Kinyume chake, nyakati nyingine hufanya kazi ya mtu iwe rahisi. <unk> Katika jambo hilo bwana wa psychoanalysis hutofautiana na wafuasi wake wengi, ambao huchukia kujitetea kwa mgonjwa chini ya uchunguzi wao. Wataalamu wengi wa kisaikolojia hutumia mbinu ya Freud ya <unk> ushirika huru. <unk> Wanamtia moyo mgonjwa aseme kila kitu kinachokuja akilini mwake, haidhuru kinaonekana kuwa cha upumbavu, cha aibu, kisichofaa, au kisicho na maana. Kwa kufuata vidokezo visivyo na maana, wanaweza kufuatilia joka la kiakili linalomtafuta hadi kwenye pango lao. Hawakupendezwa na hamu ya mgonjwa ya kushirikiana kwa bidii, kwa sababu wanaogopa kwamba mara moja mwelekeo wa uchunguzi wao unapokuwa wazi kwake, matakwa yake na upinzani, bila kujua kujaribu kuhifadhi siri zao, inaweza kumtupa mwindaji wa akili nje ya njia. Freud pia alitambua hatari hiyo. "Ninajiuliza, ""Je, hatungekuwa na furaha zaidi ikiwa tungelijua kidogo kuhusu utaratibu unaofanyiza mawazo na hisia zetu?""" Psychoanalysis inachukua maisha ya enchantments yake ya mwisho, wakati inafuatilia kila hisia kwa kundi lake la awali la complexes. """Hatufurahii zaidi kwa kugundua kwamba sisi sote tunabeba katika mioyo yetu mwitu, mhalifu na mnyama."   Nini ni pingamizi lako kwa wanyama? <unk> Freud alijibu. <unk> Ninapendelea jamii ya wanyama bila kikomo kwa jamii ya kibinadamu. <unk> <unk> Kwa nini?   Kwa sababu ni rahisi sana. Hawateseki na ubinadamu uliogawanyika, na kuharibika kwa ubinadamu, kwa sababu ya jitihada za mwanadamu kujipatanisha na viwango vya ustaarabu vilivyo juu sana kwa utaratibu wake wa kiakili na kiakili. <unk> Mnyama-mwitu, kama mnyama, ni mkatili, lakini hana ubaya wa mtu mwenye ustaarabu. Uovu ni kisasi cha mwanadamu juu ya jamii kwa vizuizi vinavyowekwa na jamii. Tamaa hiyo ya kulipiza kisasi huchochea mrekebishaji wa kitaalamu na mchawi. Mnyama huyo anaweza kukukata kichwa, anaweza kukula, anaweza kukutesa, lakini atakuokoa na vidonda vidogo vya sindano ambavyo hufanya maisha katika jamii ya kilimwengu yawe yasiyoweza kuvumilika. Mazoea na tabia za mtu zisizopendeza zaidi, udanganyifu wake, ujasiri wake, ukosefu wake wa heshima, hutokana na kurekebisha kwake kwa utata kwa ustaarabu tata. Ni matokeo ya mgogoro kati ya hisia zetu na utamaduni wetu.  Ni vyema kama nini kuona mbwa akitikisa mkia wake au kupiga mayowe kwa sababu ya kukasirika! Hisia za mbwa, <unk> Freud aliongeza kwa kufikiri, <unk> hukumbusha mmoja wa mashujaa wa kale. Labda hiyo ndiyo sababu sisi bila kujua tunatoa majina ya mashujaa wa kale kama vile Achilles na Hector. """Mbwa wangu mwenyewe,"" nilimkatiza, ""ni Doberman Pinscher aitwaye Ajax."" ""Ninafurahi,"" niliongeza, ""kwamba hawezi kusoma.""" Kwa hakika ingemfanya awe mshiriki asiyependwa sana wa nyumba hiyo ikiwa angeweza kupiga kelele maoni yake juu ya majeraha ya kiakili na matatizo ya Edipus! <unk> Hata wewe, Profesa, kupata kuwepo ngumu sana. Hata hivyo, inaonekana kwangu kwamba wewe mwenyewe una daraka fulani katika utata wa ustaarabu wa kisasa. Kabla ya wewe kuanzisha psychoanalysis hatukujua kwamba utu wetu unatawaliwa na jeshi la vita la complexes highly objectionable. Uchambuzi wa kisaikolojia umefanya maisha yawe fumbo gumu. "Hapana kabisa", Freud akajibu.  Uchambuzi wa akili hufanya maisha yawe rahisi. Tunapata mchanganyiko mpya baada ya uchambuzi. Psychoanalysis reassorts maze ya msukumo stray, na anajaribu wind yao kuzunguka spool ambayo wao ni mali. Au, kubadilisha mfano, hutoa nyuzi ambayo inaongoza mtu nje ya labyrinth ya unconscious yake mwenyewe. Hata hivyo, inaonekana kwamba maisha ya wanadamu hayajawahi kuwa magumu kama ilivyo sasa. Na kila siku wazo jipya, lililoletwa na wewe au na wanafunzi wako, hufanya tatizo la mwenendo wa kibinadamu kuwa la kushangaza zaidi na la kupingana zaidi. Psychoanalysis, angalau, kamwe kufungwa mlango juu ya ukweli mpya. Baadhi ya wanafunzi wako, wenye imani ya kidini kuliko wewe, wanashikilia kila kauli ambayo umewahi kutoa. Maisha hubadilika. Uchambuzi wa kisaikolojia pia hubadilika, <unk> Freud aliona. <unk> Sisi ni tu katika mwanzo wa sayansi mpya. "Ninaona kwamba muundo wa kisayansi ambao umeweka ni tata sana. """ Vifaa vyake - nadharia ya "kubadilisha", ya "ujinsia wa utotoni", na ya "ishara za ndoto", nk. - vinaonekana kuwa vya kudumu. Hata hivyo, nakarudia, sisi ni tu katika mwanzo. Mimi ni mwanzoni tu. Nilikuwa na mafanikio katika kuchimba makaburi yaliyozikwa kutoka kwenye msingi wa akili. Lakini ambapo nimegundua mahekalu machache, wengine wanaweza kugundua bara. Je, bado unakazia sana ngono? "Ninajibu kwa maneno ya mshairi wako mwenyewe, Walt Whitman: ""Bado yote yalikuwa yakikosa, ikiwa ngono ilikuwa ikikosa."" Hata hivyo, tayari nimekuelezea kwamba leo mimi huweka msisitizo sawa juu ya kile kilicho ""zaidi ya" raha - kifo, kukataa maisha." Tamaa hiyo hueleza kwa nini wanaume fulani hupenda maumivu - kama hatua ya kuangamiza! Inaeleza kwa nini watu wote kutafuta mapumziko, kwa nini washairi shukrani <unk> Chochote miungu kuna, kwamba hakuna maisha anaishi milele kwamba watu wafu. kamwe na hata mto uchovu zaidi upepo mahali salama kwa bahari. <unk> <unk> Shaw, kama wewe, hataki kuishi milele, lakini, <unk> Mimi alisema, <unk> tofauti na wewe, yeye inachukua ngono kama uninteresting. <unk> <unk> Shaw, <unk> Freud alijibu kwa tabasamu, <unk> haelewi ngono. Hana wazo lolote la upendo. Hakuna uhusiano wa kweli wa kimapenzi katika michezo yake yoyote. Yeye hufanya mzaha wa uhusiano wa upendo wa Kaisari - labda shauku kubwa zaidi katika historia. Kwa makusudi, bila kusema kwa uovu, anamvua Cleopatra utukufu wote, na kumdharau kuwa msichana asiye na maana. Sababu ya mtazamo wa ajabu wa Shaw kuelekea upendo, na kwa kukataa kwake kichocheo cha msingi cha mambo yote ya kibinadamu, ambayo huondoa michezo yake ya rufaa ya ulimwengu licha ya vifaa vyake vikubwa vya akili, ni asili ya saikolojia yake. Katika mojawapo ya utangulizi wake, Shaw mwenyewe anasisitiza mwelekeo wa kujinyima katika tabia yake.  Huenda nikafanya makosa mengi, lakini nina hakika kabisa kwamba sikufanya kosa lolote nilipokazia umuhimu wa kichocheo cha ngono. Kwa sababu kichocheo cha ngono ni chenye nguvu sana, mara nyingi kinapingana na desturi na ulinzi wa ustaarabu. Wanadamu, kwa kujitetea, hutafuta kukataa umuhimu wake mkuu. <unk> Ukimchoma Mrushi, mithali husema, Mtartari huonekana chini yake. Chunguza hisia yoyote ya kibinadamu, bila kujali ni mbali kiasi gani inaweza kuondolewa kutoka uwanja wa ngono, na wewe ni uhakika wa kugundua mahali fulani msukumo wa msingi, ambayo maisha yenyewe inapaswa kudumu.   Kwa hakika umefaulu kuvutia maoni haya kwa waandishi wote wa kisasa. Uchambuzi wa akili umetoa mwelekeo mpya kwa fasihi. <unk> <unk> Pia imepokea mengi kutoka kwa fasihi na falsafa. Nietzsche alikuwa mmoja wa wataalamu wa kwanza wa kutafiti hisia. Ni jambo la kushangaza jinsi hisia zake za ndani zinavyotabiri uvumbuzi wetu. Hakuna mtu aliyetambua kwa kina zaidi nia mbili za mwenendo wa kibinadamu, na kusisitiza kwa kanuni ya raha juu ya ushawishi usio na mwisho. "Zarathustra anasema: ""Lakini furaha inataka milele, inataka milele isiyoweza kuzimwa, ya kina kirefu.""" <unk> Huenda psychoanalysis isiingiliwe sana katika Austria na Ujerumani kuliko katika Marekani, lakini uvutano wake katika fasihi ni mkubwa hata hivyo. <unk> Thomas Mann na Hugo von Hofmannsthal wanatuheshimu sana. Schnitzler sambamba, kwa kiasi kikubwa, maendeleo yangu mwenyewe. Yeye hueleza kwa ushairi mambo mengi ambayo mimi hujaribu kueleza kwa njia ya kisayansi. Lakini kwa kweli, Schnitzler ni mshairi na mwanasayansi. "Wewe", nikajibu, "si mwanasayansi tu, bali pia ni mshairi. Fasihi ya Marekani, <unk> niliendelea kusema, <unk> ni imefunikwa katika psychoanalysis. Rupert Hughes, Harvey O'Higgins, na wengine hujitolea kuwa watafsiri wako. Ni vigumu kuanzisha riwaya mpya bila kupata baadhi ya kumbukumbu ya psychoanalysis. Miongoni mwa waandishi wa michezo ya kuigiza Eugene O'Neill na Sydney Howard ni sana deni kwako. Kwa mfano, wimbo The Silver Cord ni uigizaji tu wa tatizo la Oedipus. "Ninajua", Freud akajibu.  Ninathamini pongezi hiyo, lakini ninaogopa umaarufu wangu mwenyewe nchini Marekani. Upendezi wa Wamarekani katika uchambuzi wa kisaikolojia haufiki kina kirefu sana. Kuenezwa kwa habari nyingi huongoza kwenye kukubalika kwa mambo ya juu bila utafiti wa kina. Watu hurudia tu misemo wanayojifunza kwenye jumba la maonyesho, au katika magazeti. Wao kufikiri wao kuelewa psychoanalysis, kwa sababu wanaweza parrot patter yake! Ninapendelea utafiti mkali zaidi wa uchambuzi wa kisaikolojia katika vituo vya Ulaya. <unk> Marekani ilikuwa nchi ya kwanza kunitambua rasmi. Chuo Kikuu cha Clark kilinipa shahada ya heshima, nilipokuwa bado nikifukuzwa Ulaya. Hata hivyo, Marekani imetoa michango michache ya awali katika utafiti wa uchambuzi wa akili. <unk> Wamarekani ni smart generalizers, wao ni mara chache wasomi ubunifu. Isitoshe, shirika la kitiba la Marekani, na vilevile la Austria, hujaribu kuongoza katika uwanja huo. Kuacha uchambuzi wa akili mikononi mwa madaktari pekee kungekuwa na madhara makubwa kwa maendeleo yake. Elimu ya kitiba mara nyingi ni udhaifu kama faida kwa mtaalamu wa kisaikolojia. Ni tatizo ikiwa kanuni fulani za kisayansi zinazokubaliwa zinaingia sana katika akili ya mwanafunzi. <unk> Freud lazima aseme ukweli kwa gharama yoyote! Hawezi kujilazimisha kupendeza Marekani, ambako ana mashabiki wengi zaidi. Hata akiwa na umri wa miaka thelathini na kumi hawezi kujishawishi kutoa sadaka ya amani kwa madaktari, ambao wanamkubali kwa kusita hata sasa. Licha ya uadilifu wake usio na ubaguzi, Freud ni roho ya mijini. Yeye husikiliza kwa subira kila pendekezo, bila kamwe kujaribu kumshtua sana yule anayemhoji. Ni wageni wachache sana wanaotoka bila zawadi fulani, ishara fulani ya ukaribishaji-wageni! Giza lilikuwa limeanguka. Wakati ulipofika kwa familia ya Habsburg, waliamua kurudi mjini, mji ambao wakati mmoja ulikuwa na utukufu wa kifalme. Freud, akifuatana na mkewe na binti yake, alipanda ngazi zinazoongoza kutoka mapumziko yake ya mlima hadi barabarani, kuniona. Aliniona kuwa mwenye huzuni na mwenye huzuni alipokuwa akiniambia kwamba amekwishaondoka. "Usinifanya nionekane kuwa mwenye kutarajia mabaya", akasema, baada ya kushikana mkono kwa mwisho. <unk> Mimi siudharau ulimwengu. Kuonyesha dharau kwa ulimwengu ni njia nyingine tu ya kuupendeza, kupata wasikilizaji na makofi!  La, mimi si mtu mwenye kutarajia mabaya, si wakati nina watoto wangu, mke wangu, na maua yangu! "Maua", aliongeza kwa tabasamu, "kwa bahati nzuri hayana tabia wala utata. Ninapenda maua yangu. Na mimi si huzuni - angalau si huzuni zaidi kuliko wengine. <unk> Sauti ya filimbi ya gari-moshi langu ililia usiku kucha. Gari lilinibeba haraka hadi kwenye kituo cha gari-moshi. Polepole umbo lililoinama kidogo na kichwa cha kijivu cha Sigmund Freud vilitoweka kwa mbali. Kama Oedipus, Freud ameangalia ndani sana katika macho ya Sphinx. Mnyama huyo anaeleza kila msafiri fumbo lake. Msafiri asiyejua jibu yeye kwa ukatili anashika na kushambulia miamba. Hata hivyo anaweza kuwa mwenye fadhili kwa wale anaowaangamiza, kuliko kwa wale wanaofahamu siri yake. "Mwanzoni mwa miaka ya 1930 na 1920, gazeti la ""London Weekly Dispatch"" lilitoa makala ya ""Glimpses of the Great"" iliyoandikwa na George Sylvester Viereck na kuchapishwa na The Macaulay Company, New York." Sigmund Freud: Mfano wa Sphinx Reik, C. Staff, B. N. Nelson (mhariri. "Mfano wa ""Psychopathy"" na ""Mwanzo wa Psychoanalysis"" ni ""Mwanzo wa Psychoanalysis"" na ""Mwanzo wa Psychoanalysis"" ni ""Mwanzo wa Psychoanalysis.""" New York, Chama cha Kitaifa cha Saikolojia kwa Psychoanalysis, INC.