Psychoanalysis Quotes

You tell them one real thing and then the doctor thinks he knows you. He starts getting arrogant and overfamiliar, making insulting suggestions left and right. You have to protest constantly just to set the record straight. Finally he makes offensive assumptions and throws them in your face. A stranger in a bar could do the same…

~ Sarah Schulman

My mother, my psychiatrist and an assortment of sedatives eventually convinced me I was delusional.

~ Wayne Gerard Trotman

Pyschoanalysts are fond of pointing out that the past is alive in the present. But the future is alive in the present too. The future is not some place we're going to, but an idea in our mind now. It is something we're creating, that in turn creates us. The future is a fantasy that shapes our present.

~ Stephen Grosz

If Freud turns to literature to describe traumatic experience, it is because literature, like psychoanalysis, is interested in the complex relation between knowing and not knowing, and it is at this specific point at which knowing and not knowing intersect that the psychoanalytic theory of traumatic experience and the language of literature meet.

~ Cathy Caruth

Talking about one's feelings defeats the purpose of having those feelings. Once you try to put the human experience into words, it becomes little more than a spectator sport. Everything must have a cause, and a name. Every random thought must have a root in something else.

~ Derek Landy

The psychoanalytic liberation of memory explodes the rationality of the repressed individual. As cognition gives way to re-cognition, the forbidden images and impulses of childhood begin to tell the truth that reason denies.

~ Herbert Marcuse

Now, what if Others were encapsulated in Things, in a way that Being towards Things were not ontologically severable, in Heidegger's terms, from Being towards Others? What if the mode of Dasein of Others were to dwell in Things, and so forth? In the same light, then, what if the Thing were a Dublette of the Self, and not what is called the Other? Or more radically still, what if the Self were in some fundamental way becoming a Xerox copy, a duplicate, of the Thing in its assumed essence?

~ Avital Ronell

If this constant sliding and hiding of meaning were true of conscious life, then we would of course never be able to speak coherently at all. If the whole of language were present to me when I spoke, then I would not be able to articulate anything at all. The ego, or consciousness, can therefore only work by repressing this turbulent activity, provisionally nailing down words on to meanings. Every now and then a word from the unconscious which I do not want insinuates itself into my discourse, and this is the famous Freudian slip of the tongue or parapraxis. But for Lacan all our discourse is in a sense a slip of the tongue: if the process of language is as slippery and ambiguous as he suggests, we can never mean precisely what we say and never say precisely what we mean. Meaning is always in some sense an approximation, a near-miss, a part-failure, mixing non-sense and non-communication into sense and dialogue.

~ Terry Eagleton

In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two levels of being — a gap most dramatically exemplified by the act of referring to myself in a sentence. When I say ‘Tomorrow I will mow the lawn,’ the ‘I’ which I pronounce is an immediately intelligible, fairly stable point of reference which belies the murky depths of the ‘I’ which does the pronouncing. The former ‘I’ is known to linguistic theory as the ‘subject of the enunciation’, the topic designated by my sentence; the latter ‘I’, the one who speaks the sentence, is the ‘subject of the enunciating’, the subject of the actual act of speaking. In the process of speaking and writing, these two ‘I’s’ seem to achieve a rough sort of unity; but this unity is of an imaginary kind. The ‘subject of the enunciating’, the actual speaking, writing human person, can never represent himself or herself fully in what is said: there is no sign which will, so to speak, sum up my entire being. I can only designate myself in language by a convenient pronoun. The pronoun ‘I’ stands in for the ever-elusive subject, which will always slip through the nets of any particular piece of language; and this is equivalent to saying that I cannot ‘mean’ and ‘be’ simultaneously. To make this point, Lacan boldly rewrites Descartes’s ‘I think, therefore I am’ as: ‘I am not where I think, and I think where I am not.

~ Terry Eagleton

But if I hope to understand in order to accept things - the act of surrender will never happen. I must take the plunge all at once, a plunge that includes comprehension and especially incomprehension. And who am I to dare to think? What I have to do is surrender. How is it done? I know however that only by walking do you know how to walk and - miracle - find yourself walking.

~ Clarice Lispector

In other words, the man who is born into existence deals first with language; this is a given. He is even caught in it before his birth.

~ Jacques Lacan

[B]y reinterpreting Freudianism in terms of language, a pre-eminently social activity, Lacan permits us to explore the relations between the unconscious and human society. One way of describing his work is to say that he makes us recognize that the unconscious is not some kind of seething, tumultuous, private region ‘inside’ us, but an effect of our relations with one another. The unconscious is, so to speak, ‘outside’ rather than ‘within’ us — or rather it exists ‘between’ us, as our relationships do.

~ Terry Eagleton

I identify myself in language, but only by losing myself in it like an object. What is realised in my history is not the past definite of what was, since it is no more, or even the present perfect of what has been in what I am, but the future anterior of what I shall have been for what I am in the process of becoming.

~ Jacques Lacan

The notion of dream interpretation far antedates the birth of psychoanalysis, and probably served an important function in most, if not all, historical societies. In having lost this function, modern man has also lost the best part of his nature, which he obliviously passes on to the next generation of dreamers.

~ Neel Burton

notwithstanding how good a seed my be, it's proper germination,growth and fruit bearing may be mutilated if not planted in a good soil

~ Ernest Agyemang Yeboah

Checked thoroughly, humans stink.

~ Fakeer Ishavardas

Poor feeling hijacks thinking for self-deception: to hide harsh truths, avoid action, evade responsibility, and, as the existentialists might put it, flee from freedom. Thus, poor feeling is a kind of moral failing, indeed, the deepest kind, and virtue principally consists in correcting and refining our emotions and the values that they reflect. To feel the right thing is to do the right thing, without any particular need for conscious thought or effort.

~ Neel Burton

Any critique of Islam is denounced as an expression of Western Islamophobia, Salman Rushdie is denounced for unnecessarily provoking Muslims and being (partially, at least) responsible for the fatwa condemning him to death, and so on. The result of such stances is what one should expect in such cases: the more the Western liberal Leftists probe into their guilt, the more they are accused by Muslim fundamentalists of being hypocrites who try to conceal their hatred of Islam. [T]his constellation perfectly reproduces the paradox of the superego: the more you obey what the Other demands of you, the guiltier you are. It is as if the more you tolerate Islam, the stronger its pressure on you will be. What this implies is that terrorist fundamentalists, be they Christian or Muslim, are not really fundamentalists in the authentic sense of the term--what they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the US: the absence of resentment and envy, the deep indifference towards the non-believers' way of life. If today's so-called fundamentalists really believe they have found their way to Truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns. He just benevolently notes that the hedonist's search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued and fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful other, they are fighting their own temptation. The passionate intensity of a fundamentalist mob bears witness to the lack of true conviction; deep in themselves, terrorist fundamentalists also lack true conviction--their violent outbursts are proof of it. How fragile the belief of a Muslim would be if he felt threatened by, say, a stupid caricature in a low-circulation Danish newspaper? Fundamentalist Islamic terror is not grounded in the terrorists' conviction of their superiority and in their desire to safeguard their cultural-religious identify from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but, rather, that they themselves secretly consider themselves inferior. This is why our condescending politically correct assurances that we feel no superiority towards them only makes them more furious and feed their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite: the fact that the fundamentalists are already like us, that, secretly, they have already internalized our standards and measure themselves by them.

~ Slavoj Žižek

The capacity to form attachments on equal terms is considered evidence of emotional maturity. It is the absence of this capacity which is pathological. Whether there may be other criteria of emotional maturity, like the capacity to be alone, is seldom taken into account.

~ Anthony Storr

There are a great number of ego defenses, and the combinations and circumstances in which we use them reflect on our personality. Indeed, one could go so far as to argue that the self is nothing but the sum of its ego defenses, which are constantly shaping, upholding, protecting, and repairing it.The self is like a cracked mask that is in constant need of being pieced together. But behind the mask there is nobody at home.

~ Neel Burton

It is naturally a sign of inner liberation when a patient can squarely recognize his difficulties and take them with a grain of humor. But some patients at the beginning of analysis make incessant jokes about themselves, or exaggerate their difficulties in so dramatic a way that they will appear funny, while they are at the same time absurdly sensitive to any criticism. In these instances humor is used to take the sting out of an otherwise unbearable shame.

~ Karen Horney

The source for any mental trauma is never the other person, but its your own MIND psyching YOU into believing that you're vulnerable at first, thereby gradually increasing the intensity of suffering as it justifies through illusionary reasons as falsity forms its very foundation with fabrication as prime element - all thanks to the unconscious recess, thus driving one into a life-negative state with violent mood swings followed by depression and onset of suicidal tendencies! Beware of your MIND, for it's not YOU!

~ Ramana Pemmaraju

As soon as they leave, Leon says to me: I disagree, sir. There are people who aren't insane, and I'm one of them. People who generalize are mentally ill.

~ Milton Rokeach

There are no human gods here, just hoods who think they are.

~ Fakeer Ishavardas

Psychoanalysis seemed an expensive, slow working, unreliable tranquilizer. If LSD were really to do whatAlpert and Leary claimed for it, all psychiatrists would be out of a job overnight.

~ Luke Rhinehart

Being well-dressed gives a feeling of inward tranquility which psychoanalysis is powerless to bestow.

~ Sebastian Horsley

The purported insight achieved by the patient is not the product of a process of veridical self-discovery, but rather reflects the patient’s conversion to the therapist’s interpretation.

~ Adolf Grünbaum

One criticism of Freud still sometimes heard on the political Left is that his thinking is individualist — that he substitutes ‘private’ psychological causes and explanations for social and historical ones. This accusation reflects a radical misunderstanding of Freudian theory. There is indeed a real problem about how social and historical factors are related to the unconscious; but one point of Freud’s work is that it makes it possible for us to think of the development of the human individual in social and historical terms. What Freud produces, indeed, is nothing less than a materialist theory of the making of the human subject. We come to be what we are by an interrelation of bodies — by the complex transactions which take place during infancy between our bodies and those which surround us. This is not a biological reductionism: Freud does not of course believe that we are nothing but our bodies, or that our minds are mere reflexes of them. Nor is it an asocial model of life, since the bodies which surround us, and our relations with them, are always socially specific.

~ Terry Eagleton

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

~ Sigmund Freud

Psychoanalysis has suffered the accusation of being “unscientific” from its very beginnings (Schwartz, 1999). In recent years, the Berkeley literary critic Frederick Crews has renewed the assault on the talking cure in verbose, unreadable articles in the New York Review of Books (Crews, 1990), inevitably concluding, because nothing else really persuades, that psychoanalysis fails because it is unscientific. The chorus was joined by philosopher of science, Adolf Grunbaum (1985), who played both ends against the middle: to the philosophers he professed specialist knowledge of psychoanalysis; to the psychoanalysts he professed specialist knowledge of science, particularly physics. Neither was true (Schwartz, 1995a,b, 1996a,b, 2000). The problem that mental health clinicians always face is that we deal with human subjectivity in a culture that is deeply invested in denying the importance of human subjectivity. Freud’s great invention of the analytic hour allows us to explore, with our clients, their inner worlds. Can such a subjective instrument be trusted? Not by very many. It is so dangerously close to women’s intuition. Socalled objectivity is the name of the game in our culture. Nevertheless, 100 years of clinical practice have shown psychoanalysis and psychotherapy not only to be effective, but to yield real understandings of the dynamics of human relationships, particularly the reality of transference–countertransference re-enactments now reformulated by our neuroscientists as right brain to right brain communication (Schore, 1999).

~ Joseph Schwartz

I dreamt that I took William Burrough’s penis and tied it up with piano wire. I hung him like a Chagall painting…In the next part J.G. Ballard swam through streets of female urine. The girls read his book Crash and then mowed him down with their Volkswagen, crushing his chest slowly against a brick wall. As he screamed in agony larger than representation can accommodate, they referred to his text and had orgasms. Later, they jumped up and down yelling, ‘You’re not a hero. You’re not a hero. You’re not. You’re not. You’re not.’ ““How do you analyze that part of the dream, Anna?”…”I guess I’m nervous about my birthday.

~ Sarah Schulman

For the analyst it is a source of never-ending astonishment how comparatively well a person can function with the core of himself not participating.

~ Karen Horney

Psychoanalytic insight, Miller seems to suggest, is itself a pathological symptom.

~ Alison Bechdel

We have already seen that when positive authority suggests a change in behavior, the recipient will accept it provided he is capable of doing so and provided it does not require drastic modification of belief or frustrate important needs. By carrying out the suggestion, one can simultaneously reduce dissonance and preserve intact one's relation to positive authority. But what can reasonably be expected when the suggestion to change is beyond the recipient's capability or frustrates his deep needs or predispositions? In such a situation, a conflict arises between his desire to comply with authority and the abilities or needs which make compliance impossible.One way to resolve such a conflict situation (or to reduce the dissonance) is to change one's conception of authority. If a suggestion emanating from positive authority is unacceptable, the conflict may be removed by becoming disaffected with the authority and transforming it either into a negative authority or into a nonexistent one. This is exactly what Leon and Joseph did.

~ Milton Rokeach

I believe the secret of the success of psychoanalysis resides in people's vanity.

~ Jorge Luis Borges