Adapted from lectures given at Hebrew Union College in 1986, this
short volume is a minor addition to Gay's writings on Freud - but
an intriguing warm-up for his forthcoming biography. Here, as
elsewhere, the Yale historian places Freud firmly in a line with
Newton, Voltaire, and Darwin (Gay is also author of a study of the
Enlightenment) - stressing the central importance of Freud's
atheism, de-emphasizing the role of his Jewishness in the shaping
of psychoanalysis. An introductory chapter sketches in the
historical conflict between science and religion: in contrast to
the attempts of some scientists and philosphers (like William
James) to find a place for God and faith in the post-Darwinian
world, "Freud's unbelief stands out sharply." The next section -
called "The Last Philosophe" - focuses on the resolutely scientific
nature of psychoanalysis, on Freud's appropriation of "the whole
range of the Enlightenment's agenda" and his total rejection of all
religion as illusion. Then, in something of a digression from the
central argument, Gay discusses various attempts by clergymen and
theologians to embrace psychoanalysis and reconcile it with
religion; for Freud (and Gay), "the common ground that some had
discovered between psychoanalysis and faith was a swampy,
treacherous bog in which both must sink." And the final chapter
examines psychoanalysis as "a Jewish science" - in order to
conclude that it is no such thing: Gay is fairly convincing in
discounting the importance of Freud's substantially Jewish
clientele (their problems were universal), less so in distancing
Freud from Jewish religious and mystical heritages; and, while
granting that anti-Semitism may have played a role in preparing
Freud for the life of an isolated, much-attacked scientist, Gay
seems to overlook (or dismiss) other aspects of Jewish culture and
intellectual tradition that perhaps influenced the development of
psychoanalysis. Throughout, in fact, Gay's determination to cast
Freud (not wrongly) as a neo-Enlightenment hero may result in some
overkill, even some tunnel-vision. But this is nonetheless a lucid,
occasionally provocative close-up of Freud-as-nonbeliever, enhanced
by Guy's suave, broadly allusive handling of the historical and
theological contexts. (Kirkus Reviews)
"Why did none of the devout create psychoanalysis? Why did it have
to wait for a completely godless Jew?" Freud once asked. In this
book, the eminent historian and Freud scholar Peter Gay enters the
long-running controversy about the relationship between religion
and psychoanalysis. Gay takes seriously Freud's claim that he was
an atheist and argues that atheism was an essential stance for the
making of psychoanalysis. He contends, in fact, that Judaism was
not essential and that psychoanalysis is not a "Jewish science," as
both anti-Semites and ardent Freudians have often assumed. Peter
Gay begins by discussing why psychoanalysis could only have been
conceived by an atheist. According to him, Freud saw science and
religion as absolutely at odds with each other. While some
theologians and analysts have attempted to forge an alliance
between psychoanalytic and religious positions, these attempts at
accommodation have failed and must fail. Psychoanalysis is not a
religion, and the two comprise wholly incompatible styles of
thinking about the world. Gay then deals with the question of
whether Freud's Jewish background contributed to the creation of
psychoanalysis and describes Freud's secular Judaism: while Freud
was very much aware of his Jewishness and was in fact proud of it,
this had nothing to do with the making of psychoanalysis itself.
True, Freud himself saw a possible link between his Jewishness and
his daring: as a Jew he was treated ass an outsider and therefore,
he thought, could approach delicate topics such as sexuality more
boldly than he would have if he had been thoroughly lodged on the
inside. However, Gay maintains that this is at best a weak
statement. Writing with his customary wit and charm, Gay not only
discusses Freud's life and personality as they affected his ideas
on religion but also compares Freud's thoughts on religion to those
of William James, Charles Darwin, Paul Tillich, and a host of
Enlightenment figures. The result is a book that will richly reward
ever reader. Published in association with Hebrew Union College
Press
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