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Updated: June 29, 2025
In other words, the solitary application of Freud's conception to the problem of stuttering would lead us, by logical steps, to the ultimate conclusion that the vital energy was sexual a conclusion with which Jung will not agree.
At that time, Jung valiantly defended the Freudian preference for stereotyped meanings as against the Principian idea of highly variable meanings. Now, in going to the other extreme from Freud's cipher-like method, Jung has succumbed to the attractions of that other popular method, equally decried by his former master: the symbolical method of Joseph and Daniel.
And let us not forget, too, that the term "sexual" would here be used in a psychological sense, so that, in fact, Freud's theories of sexuality as the explanation of stuttering would lead us, step by step, to a psychosexual conception of the universe. And is this not exactly what the Freudian school has assumed?
It is not denied that Freud's dream theories serve very well to interpret a considerable proportion of common dreams; but the psycho-analytic technique embodies a fallacious assumption that there is a transcendental symbolizing activity in the Unconscious, as it were a language of dreams. This gives rise to a biased "will to interpret."
Dreams like this are frequent. The contents make us think as little as possible of a wish-fulfillment, and so one might perhaps get the idea that Freud's assertion that the dream presents in dramatic form a subconscious wish of the dreamer is unjust. Where the conflict worked over in the dream is unconscious, the solution, the wish arising from it, is also unconscious.
Although, as I say, Freud's, Jung's, Prince's and other methods may be advantageously employed, still, it seems to me, although I cannot yet state this in final or positive terms, that, at least in most cases, such an unravelment and resurrection of the past life history can be obtained by an analysis of the dream conducted in the ordinary, waking state, and the usual conversational mode of history-taking and daily oral intercourse.
Freud's trial was then in progress. Pamphlets swarmed from the press. Coleridge had read them all; and in the evening, with our negus, we had them viva voce gloriously. O Coleridge! it was indeed an inauspicious hour, when you quitted the friendly cloisters of Jesus. The epithet 'friendly' implied what you were thinking of, when you thought of college.
When we hear that there is, animating the whole universe, an Élan vital, or general impulse toward some unknown but single ideal, the terms used are no less uncertain, mythical, and vague, but the suggestion conveyed is false false, I mean, to the organic source of life and aspiration, to the simple naturalness of nature: whereas the suggestion conveyed by Freud's speculations is true.
Sidis takes about the sanest attitude possible when he refers to certain Freudian writings as being full of unconscious sexual humor. He observes further as does Prince and others that the Freudian school is in reality a religious or philosophical sect. He says that Freud's writings constitute the psychoanalytic Bible and are quoted with reverence and awe.
On the other hand, the Freudians practically never check up the statements of their patients; if a woman tells all sorts of tales of her husband's attitude toward her, or of the attitude of her parents, it is taken for granted that she tells the truth. My belief is that had the statements of Freud's patients been carefully investigated he would probably never have evolved his theories.
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