Why Did Freud Reject God

In this study, the author reviews and reorganizes data about Freud's development and life circumstances to provide a psychodynamic interpretation of his rejection of God. She contends that Freud's early life made it impossible for him to believe in a provident and caring divine being.

The Birth of the Living God, her contribution to the psychoanalysis of religion. Contributors to this volume offer clinical and theoretical insights concerning Rizzuto’s examination of the origin of God representations in early childhood and their elaboration across the life cycle.

Sigmund Freud’s name is known throughout the world. He opened up the world of the unconscious, so people can understand themselves so much better than before. His unique ideas are discussed in academic circles. His psychoanalytic techniques influenced mental health, counselling, psychotherapy and psychiatry. His words form part of everyday language. Lying on a couch and having dreams interpreted by an analyst is an iconic picture of modern life and popular culture. Sigmund Freud: A Reference Guide to Her Life and Work captures his eventful life, his works, and his legacy. The volume features a chronology, an introduction, a comprehensive bibliography, and the dictionary section lists entries on Freud, his family, friends (and foes), colleagues, and the evolution of psychoanalysis.

Freud’s collection of antiquities—his "old and dirty gods"—stood as silent witnesses to the early analysts’ paradoxical fascination and hostility toward religion. Pamela Cooper-White argues that antisemitism, reaching back centuries before the Holocaust, and the acute perspective from the margins that it engendered among the first analysts, stands at the very origins of psychoanalytic theory and practice. The core insight of psychoanalytic thought— that there is always more beneath the surface appearances of reality, and that this "more" is among other things affective, memory-laden and psychological—cannot fail to have had something to do with the experiences of the first Jewish analysts in their position of marginality and oppression in Habsburg-Catholic Vienna of the 20th century. The book concludes with some parallels between the decades leading to the Holocaust and the current political situation in the U.S. and Europe, and their implications for psychoanalytic practice today. Covering Pfister, Reik, Rank, and Spielrein as well as Freud, Cooper-White sets out how the first analysts’ position as Europe’s religious and racial "Other" shaped the development of psychoanalysis, and how these tensions continue to affect psychoanalysis today. Old and Dirty Gods will be of great interest to psychoanalysts as well as religious studies scholars.

Explores how religious believers can—and why they should—engage the work of Sigmund Freud, despite his well-known dismissal of faith.

Modernism After the Death of God explores the work of seven influential modernists. Friedrich Nietzsche, James Joyce, D. H. Lawrence, André Gide, and Martin Heidegger criticized the destructive impact that they believed Christian sexual morality had had or threatened to have on their love life. Although not a Christian, Freud criticized the negative effect that Christian sexual morality had on his clinical subjects and on Western civilization, while Virginia Woolf condemned how her society was sanctioned by a patriarchal Christian authority. All seven worked to replace the loss or absence of Christian unity with non-Christian unifying projects in their respective fields of philosophy, psychiatry, or literature. The basic structure of their main contributions to modernist culture was a dynamic interaction of radical fragmentation necessitating radical unification that was always in process and never complete.

Compares and contrasts the beliefs of two famous thinkers, Sigmund Freud and C.S. Lewis, on topics ranging from the existence of God and morality to pain and suffering.

Bringing together contributions from established scholars as well as promising younger academics, the seventeenth volume of this established series offers a broad-ranging view of why Judaism, a religion whose observance is more honored in the breach in most western Jewish communities, has garnered attention, authority, and controversy in the late twentieth century. The volume considers the ways in which theological writings, sweeping social change, individual or small-group needs, and intra-communal diversity have re-energized Judaism even amidst secular trends in America and Israel.