Sublimation (psychology)

Last updated
Sigmund Freud, 1926 Sigmund Freud 1926.jpg
Sigmund Freud, 1926

In psychology, sublimation is a mature type of defense mechanism, in which socially unacceptable impulses or idealizations are transformed into socially acceptable actions or behavior, possibly resulting in a long-term conversion of the initial impulse.

Contents

Sigmund Freud believed that sublimation was a sign of maturity and civilization, allowing people to function normally in culturally acceptable ways. He defined sublimation as the process of deflecting sexual instincts into acts of higher social valuation, being "an especially conspicuous feature of cultural development; it is what makes it possible for higher psychical activities, scientific, artistic or ideological, to play such an 'important' part in civilized life." [1]

Psychology textbooks present a similar view, stating that sublimation is "translating a distressing desire into an acceptable form." [2] It occurs when displacement involves "the transformation of sexual or aggressive energies into culturally acceptable, even admirable, behaviors," [3] and "serves a higher cultural or socially useful purpose, as in the creation of art or inventions" [4]

Nietzsche

In the opening section of Human, All Too Human entitled "Of first and last things", Friedrich Nietzsche wrote: [5]

There is, strictly speaking, neither unselfish conduct, nor a wholly disinterested point of view. Both are simply sublimations in which the basic element seems almost evaporated and betrays its presence only to the keenest observation. All that we need and that could possibly be given us in the present state of development of the sciences, is a chemistry of the moral, religious, aesthetic conceptions and feeling, as well as of those emotions which we experience in the affairs, great and small, of society and civilization, and which we are sensible of even in solitude. But what if this chemistry established the fact that, even in its domain, the most magnificent results were attained with the basest and most despised ingredients? Would many feel disposed to continue such investigations? Mankind loves to put by the questions of its origin and beginning: must one not be almost inhuman in order to follow the opposite course? [6]

Freud

Psychoanalytic theory

In Freud's psychoanalytical theory, erotic energy is allowed a limited amount of expression, owing to the constraints of human society and civilization itself. It therefore requires other outlets, especially if an individual is to remain psychologically balanced. The ego must act as a mediator between the moral norms of the super-ego, the realistic expectations of reality, and the drives and impulses of the id. One method by which the ego lessens the stress that unacceptably strong urges or emotions can cause is through sublimation. [7]

Sublimation (German : Sublimierung) is the process of transforming libido into "socially useful" achievements, including artistic, cultural, and intellectual pursuits. Freud considered this psychical operation to be fairly salutary compared to the others that he identified, such as repression, displacement, denial, reaction formation, intellectualisation, and projection. In The Ego and the Mechanisms of Defence (1936), his daughter, Anna, classed sublimation as one of the major 'defence mechanisms' of the psyche. [8]

Freud developed his idea of sublimation while reading The Harz Journey by Heinrich Heine. The story is about Johann Friedrich Dieffenbach, who cut off the tails of dogs he encountered in childhood and later became a surgeon. Freud concluded that sublimation could be a conflict between the need for satisfaction and the need for security without perturbation of awareness. In an action performed many times throughout one's life, which firstly appears sadistic, thought is ultimately refined into an activity which is of benefit to mankind. [9]

Sexual sublimation

Sexual sublimation was, according to Freud, a deflection of sexual instincts into non-sexual activity, based upon a principle akin to the conservation of energy in physics. [10] There is a finite amount of activity, and it is converted, in a mechanistic fashion like a mechanical engine, from sexual activity to non-sexual. [10] One such example is the case of Wolf Man, a case in which a young boy's sexual attraction to his father was redirected toward Christianity and eventually led the boy to obsessional neurosis in the form of uncontrollable sacrilegious reverence. [11] Freud travelled to Clark University to speak about instances of sexual sublimation, but he was not wholly convinced of his own theories. [12] 20th century psychological thought by the likes of Melanie Klein has largely relegated the idea and replaced it with subtler ideas. [13] One such idea is that the sexual desires are not made totally non-sexual, but rather transformed into a more appropriate desire. [14]

Renoir's Bathers Playing with a Crab, circa 1897 Pierre-Auguste Renoir - Trois Baigneuses au crabe.jpg
Renoir's Bathers Playing with a Crab, circa 1897

The concept is superficially evident, and anecdotal examples abound across time, occupation, and culture of origin (e.g. Renoir "painting with his cock", Wayland Young stating that "love's loss is empire's gain", Lawrence Stone's view that Western civilization has achieved so much because of sublimation, and the claims by biographers of many people from Higgins on Rider Haggard to Sinclair on George Grey [13] ). Sexual sublimation is, however, ill-defined [13] and comes with the caveats that it rarely happens in practice, that many outcomes attributed to it are actually the results of other motivations, and that it is most definitely not some quasi-physical transfer of some sort of "sexual energy" in the modern psychoanalytical view but rather an internal thought process. [13]

Jung

C. G. Jung argued that Freud's opinion:

...can only be based on the totally erroneous supposition that the unconscious is a monster. It is a view that springs from fear of nature and the realities of life. Freud invented the idea of sublimation to save us from the imaginary claws of the unconscious. But what is real, what actually exists, cannot be alchemically sublimated, and if anything is apparently sublimated it never was what a false interpretation took it to be. [15]

In the same article, Jung went on to suggest that unconscious processes became dangerous only to the extent that people repress them. The more people come to assimilate and recognize the unconscious, the less of a danger it becomes. In this view sublimation requires not repression of drives through will, but acknowledgement of the creativity of unconscious processes and a learning of how to work with them.

This differs fundamentally from Freud's view of the concept. For Freud, sublimation helped explain the plasticity of the sexual instincts (and their convertibility to non-sexual ends) - see libido. The concept also underpinned Freud's psychoanalytical theories, which showed the human psyche at the mercy of conflicting impulses (such as the super-ego and the id). In his private letters, Jung criticized Freud for obscuring the alchemical origins of sublimation and for attempting instead to make the concept appear scientifically credible:

Sublimation is part of the royal art where the true gold is made. Of this Freud knows nothing; worse still, he barricades all the paths that could lead to true sublimation. This is just about the opposite of what Freud understands by sublimation. It is not a voluntary and forcible channeling of instinct into a spurious field of application, but an alchymical transformation for which fire and prima materia are needed. Sublimation is a great mystery. Freud has appropriated this concept and usurped it for the sphere of the will and the bourgeois, rationalistic ethos. [16]

Lacan

Das Ding

The French psychoanalyst Jacques Lacan's exposition of sublimation is framed within a discussion about the relationship of psychoanalysis and ethics within the seventh book of his seminars. [17] Lacanian sublimation is defined with reference to the concept Das Ding (later in his career Lacan termed this objet petit a ); Das Ding is German for "the thing" though Lacan conceives it as an abstract notion and one of the defining characteristics of the human condition. Broadly speaking it is the vacuum one experiences as a human being and which one endeavours to fill with differing human relationships, objects and experiences, all of which are used to plug a gap in one's psychical needs. Unfortunately, all attempts to overcome the vacuity of Das Ding are insufficient in wholly satisfying the individual. For this reason, Lacan also considers Das Ding to be a non-Thing or vacuole. [18]

Lacan considers Das Ding a lost object ever in the process of being recuperated by Man. Temporarily the individual will be duped by his or her own psyche into believing that this object, this person or this circumstance can be relied upon to satisfy his needs in a stable and enduring manner when in fact it is in its nature that the object as such is lost—and will never be found again. Something is there while one waits for something better, or worse, but which one wants, [19] and again Das Ding "is to be found at most as something missed. One doesn't find it, but only its pleasurable associations." [19] Human life unravels as a series of detours in the quest for the lost object or the absolute Other of the individual: "The pleasure principle governs the search for the object and imposes detours which maintain the distance to Das Ding in relation to its end." [20]

Lacanian sublimation

Lacanian sublimation centres to a large part on the notion of Das Ding. His general formula for sublimation is that "it raises an object ... to the dignity of The Thing." [21] Lacan considers these objects (whether human, aesthetic, credal, or philosophical) to be signifiers which are representative of Das Ding and that "the function of the pleasure principle is, in effect, to lead the subject from signifier to signifier, by generating as many signifiers as are required to maintain at as low a level as possible the tension that regulates the whole functioning of the psychic apparatus." [22] Furthermore, man is the "artisan of his support system", [22] in other words, he creates or finds the signifiers which delude him into believing he has overcome the emptiness of Das Ding.

Lacan also considers sublimation to be a process of creation ex nihilo (creating out of nothing), [23] whereby an object, human or manufactured, comes to be defined in relation to the emptiness of Das Ding. Lacan's prime example of this is the courtly love of the troubadours and Minnesänger [21] who dedicated their poetic verse to a love-object which was not only unreachable (and therefore experienced as something missing) but whose existence and desirability also centered around a hole (the vagina). [24] For Lacan such courtly love was "a paradigm of sublimation." [25] He affirms that the word 'troubadour' is etymologically linked to the Provençal verb trobar (like the French trouver), "to find". [26] If we consider again the definition of Das Ding, it is dependent precisely on the expectation of the subject to re-find the lost object in the mistaken belief that it will continue to satisfy him (or her).

Lacan maintains that creation ex nihilo operates in other noteworthy fields as well. In pottery for example vases are created around an empty space. [27] They are primitive and even primordial artifacts which have benefited mankind not only in the capacity of utensils but also as metaphors of (cosmic) creation ex nihilo. Lacan cites Heidegger who situates the vase between the earthly (raising clay from the ground) and the ethereal (pointing upwards to receive). [28] In architecture, Lacan asserts, buildings are designed around an empty space and in art paintings proceed from an empty canvas, [29] and often depict empty spaces through perspective.

In myth, Pan pursues the nymph Syrinx who is transformed into hollow reeds in order to avoid the clutches of the god, who subsequently cuts the reeds down in anger and transforms them into what we today call panpipes (both reeds and panpipes rely on their hollowness for the production of sound). [24]

Lacan briefly remarks that religion and science are also based around emptiness. In regard to religion, Lacan refers the reader to Freud, stating that much obsessional religious behavior can be attributed to the avoidance of the primordial emptiness of Das Ding or in the respecting of it. [29] As for the discourse of science this is based on the notion of Verwerfung [30] (the German word for "dismissal") which results in the dismissing, foreclosing or exclusion of the notion of Das Ding presumably because it defies empirical categorisation.

Empirical research

A study by Kim, Zeppenfeld, and Cohen studied sublimation by empirical methods. [31] These investigators view their research, published 2013 in the Journal of Personality and Social Psychology , as providing "possibly the first experimental evidence for sublimation and [suggesting] a cultural psychological approach to defense mechanisms." [31] : 639 

Religious and spiritual views

Judaism

In the ethics tractate known as Pirkei Avot (4:1), the Jewish scholar Shimon ben Zoma writes that true strength is found in the sublimation of evil inclinations into self-control, and true richness is found in the sublimation of desire for more into gratitude for what is already possessed. [32]

As espoused in its foundational text, [33] the Tanya , the Chabad Lubavitcher sect of Judaism views sublimation of the animal soul as an essential task in life, wherein the goal is to transform animalistic and earthy cravings for physical pleasure into holy desires to connect with God. [34]

Several scholars propose that Freud's Jewish background was central to his development of psychoanalytic theory. [35] [36] [37]

Non-Western Thought

Different schools of thought describe general sexual urges as carriers of spiritual essence, and have the varied names of vital energy, vital winds (prana), spiritual energy, ojas, shakti, tummo, or kundalini. [38] [39] [40]

In Tantric sex, sexual energies and practices may be considered spiritual offerings. These sexual energies (eros) serve as substitution for sacrifices to deities (thanatos) [41]

In fiction

Bjorn Andresen in the film adaptation of Death in Venice Bjorn Andresen dans Mort a Venise.jpg
Björn Andrésen in the film adaptation of Death in Venice

Related Research Articles

<span class="mw-page-title-main">Jacques Lacan</span> French psychoanalyst and writer (1901–1981)

Jacques Marie Émile Lacan was a French psychoanalyst and psychiatrist. Described as "the most controversial psycho-analyst since Freud", Lacan gave yearly seminars in Paris, from 1953 to 1981, and published papers that were later collected in the book Écrits. Transcriptions of his seminars, given between 1954 and 1976, were also published. His work made a significant impact on continental philosophy and cultural theory in areas such as post-structuralism, critical theory, feminist theory and film theory, as well as on the practice of psychoanalysis itself.

Psychoanalysis is a therapeutic method and field of research developed by Sigmund Freud. Founded in the early 1890s, initially in co-operation with Josef Breuer and others' clinical research, he continued to refine and develop theory and practice of psychoanalysis until his death in 1939. It conceptualizes the human psyche as consisting of three primary instances: the id, the ego, and the superego, which interact to satisfy the instinctive needs. Creation and transmission of civilisation serves this biological processes of self-preservation and reproduction.

The id, ego and superego are the three different, functionally interlocking main components of the human soul, as investigated and defined by Sigmund Freud. They represent the structural model of psychoanalysis. Freud himself used the German terms das Es, Ich, and Über-Ich. The Latin terms id, ego and superego were chosen by his original translators and have remained in use. The terms soul and psyche here are synonymous in the sense of the human organism as a whole, focussing on the mental aspect without any option of concrete separability from matter and therefore in strict distinction to the religious concept of "soul".

Psychoanalytic theory is the theory of personality organization and the dynamics of personality development relating to the practice of psychoanalysis, a clinical method for treating psychopathology. First laid out by Sigmund Freud in the late 19th century, psychoanalytic theory has undergone many refinements since his work. The psychoanalytic theory came to full prominence in the last third of the twentieth century as part of the flow of critical discourse regarding psychological treatments after the 1960s, long after Freud's death in 1939. Freud had ceased his analysis of the brain and his physiological studies and shifted his focus to the study of the psyche, and on treatment using free association and the phenomena of transference. His study emphasized the recognition of childhood events that could influence the mental functioning of adults. His examination of the genetic and then the developmental aspects gave the psychoanalytic theory its characteristics.

In psychology, displacement is an unconscious defence mechanism whereby the mind substitutes either a new aim or a new object for things felt in their original form to be dangerous or unacceptable.

Ego psychology is a school of psychoanalysis rooted in Sigmund Freud's structural id-ego-superego model of the mind.

Jean Laplanche was a French author, psychoanalyst and winemaker. Laplanche is best known for his work on psychosexual development and Sigmund Freud's seduction theory, and wrote more than a dozen books on psychoanalytic theory. The journal Radical Philosophy described him as "the most original and philosophically informed psychoanalytic theorist of his day."

In the psychoanalytic theory of Jacques Lacan, objet petit a stands for the unattainable object of desire, the "a" being the small other ("autre"), a projection or reflection of the ego made to symbolise otherness, like a specular image, as opposed to the big Other which represents otherness itself. It is sometimes called the object cause of desire, as it is the force that induces desire towards any particular object. Lacan always insisted that the term should remain untranslated, "thus acquiring the status of an algebraic sign" (Écrits).

In Freudian psychology and psychoanalysis, the reality principle is the ability of the mind to assess the reality of the external world, and to act upon it accordingly, as opposed to acting according to the pleasure principle. The reality principle is the governing principle of the actions taken by the ego, after its slow development from a "pleasure-ego" into a "reality-ego".

In continental philosophy, the Real refers to reality in its unmediated form. In Lacanian psychoanalysis, it is an "impossible" category because of its inconceivability and opposition to expression.

Freudo-Marxism is a loose designation for philosophical perspectives informed by both the Marxist philosophy of Karl Marx and the psychoanalytic theory of Sigmund Freud. Its history within continental philosophy began in the 1920s and '30s and running since through critical theory, Lacanian psychoanalysis, and post-structuralism.

<i>The Four Fundamental Concepts of Psychoanalysis</i> 1973 seminar by Jacques Lacan

The Four Fundamental Concepts of Psychoanalysis is the 1978 English-language translation of a seminar held by Jacques Lacan. The original was published in Paris by Le Seuil in 1973. The Seminar was held at the École Normale Supérieure in Paris between January and June 1964 and is the eleventh in the series of The Seminar of Jacques Lacan. The text was published by Jacques-Alain Miller.

In Jacques Lacan's psychoanalytic philosophy, lack is a concept that is always related to desire. In his seminar Le transfert (1960–61) he states that lack is what causes desire to arise.

<span class="mw-page-title-main">Metapsychology</span> Psychological aspect

Metapsychology is that aspect of a psychological theory that discusses the terms that are essential to it, but leaves aside or transcends the phenomena that the theory deals with. Psychology refers to the concrete conditions of the human psyche, metapsychology to psychology itself.

<span class="mw-page-title-main">Oedipus complex</span> Idea in psychoanalysis

In classical psychoanalytic theory, the Oedipus complex refers to a son's sexual attitude towards his mother and concomitant hostility toward his father, first formed during the phallic stage of psychosexual development. A daughter's attitude of desire for her father and hostility toward her mother is referred to as the feminine Oedipus complex. The general concept was considered by Sigmund Freud in The Interpretation of Dreams (1899), although the term itself was introduced in his paper A Special Type of Choice of Object made by Men (1910).

Psychoanalytic sociology is the research field that analyzes society using the same methods that psychoanalysis applies to analyze an individual.

<i>Freud and Philosophy</i> 1965 book by Paul Ricœur

Freud and Philosophy: An Essay on Interpretation is a 1965 book about Sigmund Freud, the founder of psychoanalysis, written by the French philosopher Paul Ricœur. In Freud and Philosophy, Ricœur interprets Freudian work in terms of hermeneutics, a theory that governs the interpretation of a particular text, and phenomenology, a school of philosophy founded by Edmund Husserl. Ricœur addresses questions such as the nature of interpretation in psychoanalysis, the understanding of human nature and the relationship between Freud's interpretation of culture amongst other interpretations. The book was first published in France by Éditions du Seuil, and in the United States by Yale University Press.

<i>The Ego in Freuds Theory and in the Technique of Psychoanalysis</i>

The Ego in Freud's Theory and in the Technique of Psychoanalysis is the 1988 English-language translation of published in Paris by Le Seuil in 1977. The text of the Seminar, which was held by Jacques Lacan at the Hospital of Sainte-Anne in Paris between the Fall of 1954 and the Spring of 1955 and is the second one in the series, was established by Jacques-Alain Miller and translated by Sylvana Tomaselli.

Lacanianism or Lacanian psychoanalysis is a theoretical system that explains the mind, behaviour, and culture through a structuralist and post-structuralist extension of classical psychoanalysis, initiated by the work of Jacques Lacan from the 1950s to the 1980s. Lacanian perspectives contend that the human mind is structured by the world of language, known as the Symbolic. They stress the importance of desire, which is conceived of as perpetual and impossible to satisfy. Contemporary Lacanianism is characterised by a broad range of thought and extensive debate among Lacanians.

Bruce Fink is an American Lacanian psychoanalyst and a major translator of Jacques Lacan. He is the author of numerous books on Lacan and Lacanian psychoanalysis, prominent among which are Lacan to the Letter: Reading Écrits Closely, The Lacanian Subject: Between Language and Jouissance (1995), Lacan on Love: An Exploration of Lacan's Seminar VIII and A Clinical Introduction to Lacanian Psychoanalysis: Theory and Technique.

References

  1. ↑ Sigmund Freud, 'Civilization and Its Discontents' (1930) in The Standard Edition Of The Complete Psychological Works of Sigmund Freud – The Future of an Illusion, Civilization and its Discontents, and Other Works, trans. by James Strachey (Hogarth Press; London, 1961), vol. XXI, 97
  2. ↑ Krull, Douglas S. (2014). Introduction to Psychology. Kona Publishing and Media Group. p. 327. ISBN   978-1-935987-42-0.
  3. ↑ Kalat, James W. (2017). Introduction to Psychology. Cengage Publishing. p. 455. ISBN   978-1-305-27155-5.
  4. ↑ Wade, Carol and Carol Travis, Psychology, Sixth Edition (Prentice Hall, 2000) 478. ISBN   0-321-04931-4
  5. ↑ Walter Arnold Kaufmann, Nietzsche: Philosopher, Psychologist, Antichrist, Chapter 7, section II, p. 219
  6. ↑ "The Project Gutenberg eBook of Human, All Too Human, by Friedrich Nietzsche". gutenberg.org.
  7. ↑ Lapsley, D.K.; Stey, P.C. (2012). "Id, Ego, and Superego". Encyclopedia of Human Behavior. pp. 393–399. doi:10.1016/b978-0-12-375000-6.00199-3. ISBN   978-0-08-096180-4.
  8. ↑ Anna Freud, The Ego and the Mechanisms of Defence (Karnac Books, 2011), p. 44.
  9. ↑ Geller, Jay (2009). "'Of Snips . . . and Puppy Dog Tails': Freud's Sublimation of Judentum". American Imago. 66 (2): 169–184. doi:10.1353/aim.0.0049. hdl: 1803/7445 . JSTOR   26305495. S2CID   170670211. Project MUSE   315012.
  10. 1 2 Hyam 2017, p. 10.
  11. ↑ Carlin, Nathan; Capps, Donald (1 February 2011). "Freud's Wolf Man: A Case of Successful Religious Sublimation". Pastoral Psychology. 60 (1): 149–166. doi:10.1007/s11089-009-0212-z. S2CID   144201922.
  12. ↑ Capps, Donald; Carlin, Nathan (June 2010). "Sigmund Freud and James Putnam: Friendship as a Form of Sublimation". Pastoral Psychology. 59 (3): 265–286. doi:10.1007/s11089-009-0194-x. S2CID   143683254.
  13. 1 2 3 4 Hyam 2017, pp. 10–11.
  14. ↑ Dailey, Anne C. (2 January 2017). "Violating Boundaries". Studies in Gender and Sexuality. 18 (1): 13–18. doi:10.1080/15240657.2017.1276781. S2CID   219639763.
  15. ↑ Jung. CW 16. Practice of Psychotherapy (Princeton University Press; Princeton 1975), §328-9.
  16. ↑ Carl Jung, Letters, ed. By G. Adler and A. Jaffé (Princeton University Press; Princeton, 1974), vol. 1, 171,
  17. ↑ The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII.
  18. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 134, p. 150.
  19. 1 2 Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 52.
  20. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 58.
  21. 1 2 Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 112.
  22. 1 2 Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 119.
  23. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, pp. 115-127.
  24. 1 2 Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 163.
  25. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 128.
  26. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 118.
  27. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 121.
  28. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 120.
  29. 1 2 Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 130.
  30. ↑ Jacques Lacan, The Ethics of Psychoanalysis 1959-1960 - The Seminar of Jacques Lacan - Book VII, p. 131.
  31. 1 2 Kim, Emily; Zeppenfeld, Veronika; Cohen, Dov (2013). "Sublimation, culture, and creativity". Journal of Personality and Social Psychology . 105 (4): 639–666. doi:10.1037/a0033487. PMID   23834638.
  32. ↑ "Pirkei Avot". Sefaria.org. Retrieved November 9, 2024.
  33. ↑ Cotler, Yisrael. "What Is the Tanya About?". Chabad.org. Retrieved 2024-09-21.
  34. ↑ Zalman, R. Schneur. Likkutei Amarim Tanya I. Liadi: Kehot. pp. ch. 27.
  35. ↑ Jennings, J. L. (December 9, 2023). "Engaging with the unknown: How Judaism enabled Freud's psychological discoveries". Journal of the History of the Behavioral Sciences. 60 (1): e22293. doi:10.1002/jhbs.22293. PMID   38071451.
  36. ↑ Mendes, D. M. (December 2020). "Psychological transformation: Convergent themes in Jewish and psychoanalytic thinking". The Psychoanalytic Review. 107 (6): 517–530. doi:10.1521/prev.2020.107.6.517. PMID   33779230 – via Guilford Press Periodicals.
  37. ↑ Richards, A. D. (December 11, 2014). "Freud's Jewish identity and psychoanalysis as science". Journal of the American Psychoanalytic Association. 62 (6): 987–1003. doi:10.1177/0003065114559835. PMID   25503754 – via Sage Journals.
  38. ↑ Swami Sivananda Saraswati. "Techniques of Sex Sublimation". Archived from the original on 2006-07-17. Retrieved 2006-07-27.
  39. ↑ Swami Krishnananda Saraswati. "Brahmacharya – An Outlook of Consciousness". Archived from the original on 2006-06-15. Retrieved 2006-07-27.
  40. ↑ Swami Chidananda. "The Role of Celibacy in the Spiritual Life". Archived from the original on 2004-12-26. Retrieved 2006-07-27.
  41. ↑ White, David Gordon (2003). Kiss of the Yogini: "Tantric Sex" in its South Asian Contexts. University of Chicago Press. p. 17. ISBN   978-0-226-02783-8.
  42. ↑ Kohut, Heinz (2018). Ornstein, Paul H. (ed.). The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978 (1 ed.). Routledge. doi:10.4324/9780429483097. ISBN   978-0-429-48309-7.[ page needed ]
  43. ↑ Winkelmann, Cathrin (1996). Distance and desire: Homoeroticism in Thomas Mann's Death in Venice (Thesis). ProQuest   304331222.
  44. ↑ Gordon, John (2011). Sensation and Sublimation in Charles Dickens. New York: Palgrave MacMillan. pp. 3–4. ISBN   9780230110885.
  45. ↑ Graham, Wendy (1999). Henry James's Thwarted Love. Stanford University Press. pp. 2–6. ISBN   0804735395.

Bibliography

  • Hyam, Ronald (2017). "Introduction". Empire and sexuality. Manchester University Press. ISBN   9781526119520.

Further reading

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.