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Rüyalar ve Mitler
“Mit, bir halkın çocuksu ruhsal yaşamından kalan bir parçadır, rüya ise bireyin mitidir.”
Psikanalizin kurucusu Sigmund Freud’un sadık takipçilerinden olan Karl Abraham, bu kısa çalışmasında mitler ve rüyalar arasındaki benzerlikleri ortaya koyuyor. Bir taraftan, bireyin psikolojisiyle halkın psikolojisinin özdeşliğini vurgularken; diğer taraftan, kadim halkların mitlerinden ve analiz ettiği rüyalardan verdiği örneklerle bu özdeşliğin kanıtlarını sunuyor.
Psikanalizin kurucusu Sigmund Freud’un sadık takipçilerinden olan Karl Abraham, bu kısa çalışmasında mitler ve rüyalar arasındaki benzerlikleri ortaya koyuyor. Bir taraftan, bireyin psikolojisiyle halkın psikolojisinin özdeşliğini vurgularken; diğer taraftan, kadim halkların mitlerinden ve analiz ettiği rüyalardan verdiği örneklerle bu özdeşliğin kanıtlarını sunuyor.
- GenresPsychologyMythology
104 pages, Paperback
First published January 1, 1909
3 people are currently reading
73 people want to read
About the author
Karl Abraham
84 books11 followersKarl Abraham was an early important and influential German psychoanalyst, and a collaborator of Sigmund Freud, who called him his 'best pupil'.
In 1907, he had his first contact with Freud, with whom he developed a lifetime relationship. Returning to Germany, he founded the Berliner Society of Psychoanalysis in 1910. He was the president of the International Psychoanalytical Association from 1914 to 1918 and again in 1925.
Abraham collaborated with Freud on the understanding of manic-depressive illness, leading to Freud's paper on 'Mourning and Melancholia' in 1917. He was the analyst of Melanie Klein during 1924-1925, and of a number of other British psychoanalysts, including Edward Glover, James Glover, and Alix Strachey. He was a mentor for an influential group of German analysts, including Karen Horney, Helene Deutsch, and Franz Alexander.
In the oral stage of development, the first relationships children have with objects (caretakers) determine their subsequent relationship to reality. Oral satisfaction can result in self-assurance and optimism, whereas oral fixation can lead to pessimism and depression. Moreover, a person with an oral fixation will present a disinclination to take care of him/herself and will require others to look after him/her. This may be expressed through extreme passivity (corresponding to the oral benign suckling substage) or through a highly active oral-sadistic behaviour (corresponding to the later sadistic biting substage).
In the anal stage, when the training in cleanliness starts too early, conflicts may result between a conscious attitude of obedience and an unconscious desire for resistance. This can lead to traits such as frugality, orderliness and obstinacy, as well as to obsessional neurosis as a result of anal fixation (Abraham, 1921). In addition, Abraham based his understanding of manic-depressive illness on the study of the painter Giovanni Segantini: an actual event of loss is not itself sufficient to bring the psychological disturbance involved in melancholic depression. This disturbance is linked with disappointing incidents of early childhood; in the case of men always with the mother. This concept of the prooedipal “bad” mother was a new development in contrast to Freud’s oedipal mother and paved the way for the theories of Melanie Klein (May-Tolzmann, 1997).
Another important contribution is his work “A short study of the Development of the Libido” (1924b), where he elaborated on Sigmund Freud’s “Mourning and Melancholia” (1917) and demonstrated the vicissitudes of normal and pathological object relations and reactions to object loss.
Abraham (1920) also showed interest in cultural issues. He analyzed various myths suggesting their relation to dreams (1909) and wrote an interpretation of the spiritual activities of the Egyptian monotheistic Pharaoh Amenhotep IV (1912).
Abraham died on 25 December 1925 from complications of a lung infection and may have suffered from lung cancer.
In 1907, he had his first contact with Freud, with whom he developed a lifetime relationship. Returning to Germany, he founded the Berliner Society of Psychoanalysis in 1910. He was the president of the International Psychoanalytical Association from 1914 to 1918 and again in 1925.
Abraham collaborated with Freud on the understanding of manic-depressive illness, leading to Freud's paper on 'Mourning and Melancholia' in 1917. He was the analyst of Melanie Klein during 1924-1925, and of a number of other British psychoanalysts, including Edward Glover, James Glover, and Alix Strachey. He was a mentor for an influential group of German analysts, including Karen Horney, Helene Deutsch, and Franz Alexander.
In the oral stage of development, the first relationships children have with objects (caretakers) determine their subsequent relationship to reality. Oral satisfaction can result in self-assurance and optimism, whereas oral fixation can lead to pessimism and depression. Moreover, a person with an oral fixation will present a disinclination to take care of him/herself and will require others to look after him/her. This may be expressed through extreme passivity (corresponding to the oral benign suckling substage) or through a highly active oral-sadistic behaviour (corresponding to the later sadistic biting substage).
In the anal stage, when the training in cleanliness starts too early, conflicts may result between a conscious attitude of obedience and an unconscious desire for resistance. This can lead to traits such as frugality, orderliness and obstinacy, as well as to obsessional neurosis as a result of anal fixation (Abraham, 1921). In addition, Abraham based his understanding of manic-depressive illness on the study of the painter Giovanni Segantini: an actual event of loss is not itself sufficient to bring the psychological disturbance involved in melancholic depression. This disturbance is linked with disappointing incidents of early childhood; in the case of men always with the mother. This concept of the prooedipal “bad” mother was a new development in contrast to Freud’s oedipal mother and paved the way for the theories of Melanie Klein (May-Tolzmann, 1997).
Another important contribution is his work “A short study of the Development of the Libido” (1924b), where he elaborated on Sigmund Freud’s “Mourning and Melancholia” (1917) and demonstrated the vicissitudes of normal and pathological object relations and reactions to object loss.
Abraham (1920) also showed interest in cultural issues. He analyzed various myths suggesting their relation to dreams (1909) and wrote an interpretation of the spiritual activities of the Egyptian monotheistic Pharaoh Amenhotep IV (1912).
Abraham died on 25 December 1925 from complications of a lung infection and may have suffered from lung cancer.
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Displaying 1 - 4 of 4 reviews
April 13, 2017
Karl Abraham, çalışmasını Freud'un teorileri üzerine kurmuş. Dolayısıyla hem rüyalara hem mitlere, bastırılmış arzuların yansıtılması olarak bakmış. Bana bu görüş dar kapsamlı geldiği için çok beğenmedim. Ancak bu konuyla ilgilenenler için bir bakış açısı olması açısından kitaplıkta kaynak olarak bulunması gerekir diye düşünüyorum. Yayınevinin kapak tasarımını çok beğendim, ince, dili rahat ve kısa sürede okunabilir bir kitap.
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May 23, 2022hi
February 2, 2020
Karl Abraham é um dos pioneiros da psicanálise e um dos principais colaboradores de Freud. Apesar de uma prosa por vezes repetitiva, oscilando entre um rigor científico e esforços criativos, o tema, sua forma de abordagem e o saber proposto são muito profundos. Ele vai do sonhar à mitologia, navegando do sujeito à coletividade, comparando a mitologia oriental, grega, judaica-cristã, etc., utilizando conceitos fundamentais da psicanálise, principalmente o de sexualidade.
Embora haja uma ousadia em sua escrita, Abraham permanece um homem de seu tempo (1909), com abordagem problemáticas em questões sobre gênero, cultura, etc. Além de questões linguísticas, que entende-se não serem tão difundidas na época, mas que hoje em dia são importantíssimas. Também há pouco rigor na escolha de termos literários como saga, fábula, lenda, mitos, onde não há uma distinção rigorosa entre elas.
Nessa incursão nos mitos, Abraham esboça noções originais, propõe ideias que se aproximam do estudo da psicologia das massas, mitologia comparada, além de conceitos como , por exemplo, a pulsão de morte. É um texto que pela pesquisa e estratégia antecipa alguns textos sociais de Freud e dialoga com outros como "A aquisição e o controle do fogo" (1932).
Embora haja uma ousadia em sua escrita, Abraham permanece um homem de seu tempo (1909), com abordagem problemáticas em questões sobre gênero, cultura, etc. Além de questões linguísticas, que entende-se não serem tão difundidas na época, mas que hoje em dia são importantíssimas. Também há pouco rigor na escolha de termos literários como saga, fábula, lenda, mitos, onde não há uma distinção rigorosa entre elas.
Nessa incursão nos mitos, Abraham esboça noções originais, propõe ideias que se aproximam do estudo da psicologia das massas, mitologia comparada, além de conceitos como , por exemplo, a pulsão de morte. É um texto que pela pesquisa e estratégia antecipa alguns textos sociais de Freud e dialoga com outros como "A aquisição e o controle do fogo" (1932).
December 30, 2018
Aynı şeyleri sürekli tekrar ediyor gibiydi.
Displaying 1 - 4 of 4 reviews