I've long been deeply suspicious of Freud, essentially because, as Paul Veyne pointed out, he's a mythmaker. What's worse is that he believes his own myths, treating these evident inventions as absolute truth. Here, Freud largely drops the guise of the religious cult leader and instead makes more modest and general claims that feel mostly compelling. Because he starts before his involvement with Psychoanalysis, we get to see that not only did he not invent it, but he actually did improve it considerably. At one point, he makes the now-absurd-but-then-bold challenge to hypnosis being the prevailing method for investigating the psyche; instead, he decided to work with patients in a normal state of consciousness. Contrary to the then-prevailing scientific consensus, he found out that people could actually work through traumatic memories by talk therapy in their normal mind, rather than needing to be "tricked" out of them while in a hypnotized state.
This lent much needed credibility to the burgeoning science of psychology, but he soon tipped it over in the opposite direction. Much of his most infamous theories deal with his (obviously pathological) hyper-fixation upon sexuality as etiology. However, even my complaints about his fixations necessarily use Freudian terms (fixation, for example), paradoxically proving him partially right as I argue for him being largely wrong.
The nice thing about this series of lectures was that he was presenting his ideas for the first time in America, so both geographically and chronologically he was out of his element. Seeing him on his back foot, covering basics instead of wandering out into the unknowable dark, was refreshing. Nietzsche strikes out with force because he speaks for the Shadow-truth, but Freud strikes out with force because he thinks everything he says is right. The two are interrelated, but Nietzsche speaks to uncomfortable truths that every thinking person must admit or explain away; Freud, on the other hand, comes up with weird new ideas, takes for granted the most tenuous of links, and generally turns in only unrevised first drafts of any ideas. Both are guided by intuition, but the former by a poetic (thus, a balancing of Apollonian and the Dionysian), and the latter a purely Dionysian disposition.
Freud must be commended for his boldness and pure inventiveness; he should be condemned for his rashness and lack of scientific rigor. The ingenuity of his ideas is on clear display here in these short lectures. Sometimes his groping in the dark happened upon some really interesting applications, such as the efficacious nature of talk therapy. However, the main problem comes when he assumes his theories have universal validity, both across peoples and across times. He assumes that civilization has always been a repressive force in people's lives, when it's evident from certain ancient civilizations that it's merely an organizational force. In other words, the contemporary psychological tendency toward putting everything on a spectrum is a wise one. Sexuality certainly is an important factor to development in some people, but not in all. In others, they have other primary vices/passions which drive things, which everything else submits to.
His stern refusal to back down from his theories of infantile sexuality reek especially badly today, especially among the more conservative natures. His dismissal of any contrary evidence to his theories (such as the vast majority of dreams being non-wish-fulfilling) is probably the most destructive of his legacies. Because of his refusal to approach scientific subjects scientifically (instead like a political partisan with a starting conclusion in mind), he blatantly invented fantastic explanations for that contradictory evidence. This anti-logical tendency festers in the humanities today, and it's what conservative intellectuals wrongfully assume is at the root of all leftist theory. Such is obviously a strawman, but it is wise to be wary of any theorist who comes across data and suddenly invents new terms to deal with problems in his theory, rather than revising the theory itself.
The central anxiety that Freud points to is an important one, despite his wobbly grasp of it: there arises out of the child, with its peculiar gifts and tendencies, the so-called normal man, the bearer and partly the victim of our painfully acquired civilization. He and Nietzsche both rightfully point out how strange and unnatural human civilization is. This is a good thing, because it not only makes us distinct from the animals, but because such distinction allows us to rise above them, both morally (not raping and murdering) and practically (standing upright, building technology, etc.). The knee-jerk complaints conservatives have about Freud's notions of child sexuality and repression may initially be moralistic prudishness, but that doesn't mean the complaints are wrong. As Roger Scruton once said, being a conservative intellectual is basically taking the long way around back to your original common sense. True, Freud could be right about childhood sexuality; however, the observational evidence doesn't support it. True, repression might be a cause of psychic pain, but what is the cost we're willing to pay for civilization? We all must pay a social cost to live peaceably with others, and no person with sense would suggest we truly "return to monke." The real question isn't "how do we cure repression," but rather "how much repression is worth it?" Repression, like exclusion, is a neutral thing, no matter what certain post-structuralist philosophers and psychologists would like to assert...