New PDF release: Depth psychology, interpretation, and the Bible : an

By Brayton Polka

ISBN-10: 0773568859

ISBN-13: 9780773568853

Polka additionally increases the bigger factor of the connection among modernity, hermeneutics, and biblical ontology. He argues that the origins and constitution of recent values should be understood merely via a idea of hermeneutics whose ontology overcomes the dualism among the secular and the non secular, among philosophy and faith. Polka indicates this to be attainable whilst biblical ontology is known to be instantly rational and devoted, secular and non secular. He makes use of the paintings of Spinoza, Kant, Hegel, and Kierkegaard to articulate the ontological framework that makes transparent how regularly sleek Freud is in being not able to account for the connection of his concept to biblical faith. Polka argues that Freudian metapsychology, accurately since it can't account for its personal ideas of clarification, contradicts the insights of intensity psychology. ironically, faith returns in Freud because the repressed, because it does in quite a bit of contemporary inspiration. Polka exhibits that what's for this reason required is a hermeneutical idea whose ontological articulation of biblical faith is severely self-conscious.

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Freud also points out, in a footnote added in 1909, that the “principal feature” of his theory of dreams, his “derivation of dream distortion from the censorship” represented by the dream work, is “once more expounded” in the last part of a story entitled “Dreaming like Waking” (“Träumen wie Wachen”), taken from Fantasies of a Realist by “Lynkeus” and first published in 1899 (418). In the passage from the story that Freud then cites (without further comment), a dialogue takes place between “‘a man who has the remarkable attribute of never dreaming nonsense’” and his interlocutor, who ascribes “‘“this splendid gift”’” to the moral serenity of the man’s nature, to, that is, his kindness, sense of justice, and love of truth.

He initiates his third period of speculative creativity, by writing in the first sentence of Beyond the Pleasure Principle, published in 1920, that “in the theory of psychoanalysis we have no hesitation in assuming that the course taken by mental events is automatically regulated by the pleasure principle” (275). Three years later, at the beginning of Chapter 1 of The Ego and the Id, entitled “Consciousness and What Is Unconscious,” Freud reaffirms his position that “the division of the psychical into what is conscious and what is unconscious is the fundamental premise of psychoanalysis” (351).

If moral personality ceases to operate in dreams, how will dreamers understand the immoral deeds that they enact in them? If moral personality is revealed in dreams, how will dreamers understand the fact that in their waking (but also their dreaming6) lives they distinguish between immoral deeds that are dreamed and immoral deeds that are enacted when awake? Surely, it is one thing for someone (a male) to dream about killing his father and sleeping with his mother and another thing to perform these deeds.

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Depth psychology, interpretation, and the Bible : an ontological essay on Freud by Brayton Polka

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