Interpretation Of Dreams By Sigmund Freud Quotes

The virtuous man contents himself with dreaming that which the wicked man does in actual life.

The interpretation of Dreams is the royal road to a knowledge of the unconscious activities of the mind

Properly speaking, the unconscious is the real psychic; its inner nature is just as unknown to us as the reality of the external world, and it is just as imperfectly reported to us through the data of consciousness as is the external world through the indications of our sensory organs.

Conservatism, however, is too often a welcome excuse for lazy minds, loath to adapt themselves to fast changing conditions.

The dream is the liberation of the spirit from the pressure of external nature, a detachment of the soul from the fetters of matter.

I had thought about cocaine in a kind of day-dream.

What is common in all these dreams is obvious. They completely satisfy wishes excited during the day which remain unrealized. They are simply and undisguisedly realizations of wishes.

Our memory has no guarantees at all, and yet we bow more often than is objectively justified to the compulsion to believe what it says.

Nothing that is mentally our own can ever be lost.

dream is the dreamer's own psychical act.

I was making frequent use of cocaine at that time ... I had been the first to recommend the use of cocaine, in 1885, and this recommendation had brought serious reproaches down on me.

And it is only after seeing man as his unconscious, revealed by his dreams, presents him to us that we shall understand him fully. For as Freud said to Putnam: "We are what we are because we have been what we have been.

Places are often treated like persons.

Only a rebuke that 'has something in it' will sting, will have the power to stir our feelings, not the other sort, as we know.

Dreams are never concerned with trivia.

Human life should not be considered as the proper material for wild experiments.

Dream's evanescence, the way in which, on awakening, our thoughts thrust it aside as something bizarre, and our reminiscences mutilating or rejecting it—all these and many other problems have for many hundred years demanded answers which up till now could never have been satisfactory.

The medical profession is justly conservative. Human life should not be considered as the proper material for wild experiments.

A large number of observers acknowledge that dream life is capable of extraordinary achievements—at any rate, in certain fields ("Memory").

ان الذي نظنه لغزاً في الحلم , لابد أن يكون ذكرى واقعية منسية !

The sheer size too, the excessive abundance, scale, and exaggeration of dreams could be an infantile characteristic. The most ardent wish of children is to grow up and get as big a share of everything as the grown-ups; they are hard to satisfy; do not know the meaning of ‘enough.

therapeutic

By exposing the hidden dream-thoughts, we have confirmed in general that the dream does continue the motivation and interests of waking life, for dream-thoughts are engaged only with what seems to be important and of great interest to us.

The medical profession is justly conservative.

The dream has no way at all of expressing the alternative ‘either … or’. It usually takes up the two options into one context as if they had equal rights.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

The dream has a very striking way of dealing with the category of opposites and contradictions. This is simply disregarded. To the dream 'No' does not seem to exist. In particular, it prefers to draw opposites together into a unity or to represent them as one. Indeed, it also takes the liberty of representing some random element by its wished-for opposite, so that at first one cannot tell which of the possible poles is meant positively or negatively in the dream-thoughts.

Quite often they are lines of thought starting out from more than one centre, but not without their points of contact; almost invariably one train of thought is accompanied by its contradictory opposite, associatively linked to it by contrast.

The dream shows how recollections of one’s everyday life can be worked into a structure where one person can be substituted for another, where unacknowledged feelings like envy and guilt can find expression, where ideas can be linked by verbal similarities, and where the laws of logic can be suspended.

The weakling and the neurotic attached to his neurosis are not anxious to turn such a powerful searchlight upon the dark corners of their psychology.

Dream-displacement and dream-condensation are the two foremen in charge of the dream-work, and we may put the shaping of our dreams down mainly to their activity.

But since Freud still conceives the mind as a closed system, desires are not expelled but only hidden away.

but the state of sleep, we found, is not characterized by the disintegration of psychical interconnections, but by the focus on the wish to sleep by the psychical system in control of the day.

The hypermnesia of dreams and their command of childhood material have become the two pillars on which our theory rests; our theory of dreams has ascribed to wishes deriving from childhood the part of indispensable moving-force in the formation of dreams.

This is why a new task faces us which did not exist before, the task of investigating the relationship of the manifest dream-content to the latent dream-thoughts, and of tracing the processes by which the latter turned into the former.

I always find the same principles confirmed: the elements formed into the dream are drawn from the entire mass of the dream-thoughts, and in its relation to the dream-thoughts each one of the elements seems to be determined many times over.

Freud revelled in linguistic play, but, despite his appreciation of painting and especially sculpture, he did not know what to make of visual imagery in dreams.

As a scientific rationalist, Freud distrusts the manifest content of dreams.

The first thing the investigator comes to understand in comparing the dream-content with the dream-thoughts is that work of condensation has been carried out here on a grand scale.

Another assumption is labelled ‘regression’, and here the reader encounters strange diagrams purporting to represent the direction of psychical energy within the mind.

Lucretius and Cicero testify to the view that people dream about the things that concern them in waking life.

The way in which these factors—displacement, condensation, and over-determination—interact in the process of dream-formation, and the question of which becomes dominant and which secondary, are things we shall set aside for later inquiries.

If this is what happens, then a transference and displacement of the psychical intensity of the individual elements has taken place; as a consequence, the difference between the texts of the dream-content and the dream-thoughts makes its appearance.

The dream has a very striking way of dealing with the category of opposites and contradictions. This is simply disregarded. To the dream ‘No’ does not seem to exist. In particular, it prefers to draw opposites together into a unity or to represent them as one.

The ideas so far produced are insufficient for the interpretation of the dream.

This reliance on puns gives Freud an interpretative freedom which might often be considered licence.

the process of dreaming transfers psychical intensity from what is important, but also objectionable, onto what is insignificant.

What means, then, is the dream-work able to use to indicate these relations, which are so difficult to represent, in the dream-thoughts? I shall attempt to list them one by one.

transference

So far we have mainly been concerned with probing after the hidden meaning of dreams, the route we should take to discover it, and the means the dream-work has employed to hide it.

Psychoanalysis is right to be mistrustful. One of its rules runs: whatever disturbs the continuation of the work of analysis is a resistance.

Alternatives are difficult to represent, and in some cases they are expressed by the division of the dream into two halves of equal length.

It is the relation of similarity, congruence, or convergence, the just like, which dreams have the most various means of expressing better than anything else.

As these examples show, Freud’s theory is resourceful, perhaps dangerously so, in incorporating apparently recalcitrant counterexamples.

We are alone in confronting a different state of affairs; as we see it, there is a new kind of psychical material intervening between the content of the dream and the results of our reflections: the latent dream-content reached by our procedure, or the dream-thoughts. It is from this latent content, not the manifest, that we worked out the solution to the dream.

The dream-thoughts and the dream-content lie before us like two versions of the same content in two different languages, or rather, the dream-content looks to us like a translation of the dream-thoughts into another mode of expression, and we are supposed to get to know its signs and laws of grammatical construction by comparing the original and the translation.

Freud gave these conceptions spatial form because he still thought, as in his ‘Project’, that it would eventually be possible to locate them within the brain as described by neurology.

If we avail ourselves for a moment longer of the right to elaborate from the dream interpretation such far-reaching psychological speculations, we are in duty bound to demonstrate that we are thereby bringing the dream into a relationship which may also comprise other psychic structures.

dreams with a painful content are to be analyzed as the fulfillments of wishes. Nor will it seem a matter of chance that in the course of interpretation one always happens upon subjects of which one does not like to speak or think. The disagreeable sensation which such dreams arouse is simply identical with the antipathy which endeavors—usually with success—to restrain us from the treatment or discussion of such subjects, and which must be overcome by all of us, if, in spite of its unpleasantness, we find it necessary to take the matter in hand. But this disagreeable sensation, which occurs also in dreams, does not preclude the existence of a wish; every one has wishes which he would not like to tell to others, which he does not want to admit even to himself.

we were able to acknowledge that all these mutually contradictory opinions were right on some point in these complicated interrelationships, and to demonstrate that they had discovered something that was correct.

Then, when the entire mass of these dream-thoughts is subject to the pressure of the dream-work, and the pieces are whirled about, broken up, and pushed up against one another, rather like ice-floes surging down a river, the question arises: what has become of the bonds of logic which had previously given the structure its form?

At first this gives the impression that the psychical intensity7 of the particular ideas was not taken into consideration at all in their selection for the dream, but only the varying nature and degree of their determination.

Uma técnica bem comum de distorção onírica consiste em representar o resultado de um acontecimento ou a conclusão de uma cadeia de pensamento no início de um sonho e em colocar em seu final as premissas nas quais se basearam a conclusão ou as causas que levaram ao acontecimento.

The normal sequence is that energy is prompted at the perceptual system, passes into consciousness, and thence to the motor system, where it is discharged by action. (I feel an unpleasant sensation, realize that I have been bitten by a mosquito, raise my hand, and swat the insect.)

But since the downfall of the mythological hypothesis an interpretation of the dream has been wanting. The conditions of its origin; its relationship to our psychical life when we are awake; its independence of disturbances which, during the state of sleep, seem to compel notice; its many peculiarities repugnant to our waking thought; the incongruence between its images and the feelings they engender; then the dream's evanescence, the way in which, on awakening, our thoughts thrust it aside as something bizarre, and our reminiscences mutilating or rejecting it—all these and many other problems have for many hundred years demanded answers which up till now could never have been satisfactory. Before all there is the question as to the meaning of the dream, a question which is in itself double-sided. There is, firstly, the psychical significance of the dream, its position with regard to the psychical processes, as to a possible biological function; secondly, has the dream a meaning—can sense be made of each single dream as of other mental syntheses?

Three tendencies can be observed in the estimation of dreams. Many philosophers have given currency to one of these tendencies, one which at the same time preserves something of the dream's former over-valuation. The foundation of dream life is for them a peculiar state of psychical activity, which they even celebrate as elevation to some higher state. Schubert, for instance, claims: "The dream is the liberation of the spirit from the pressure of external nature, a detachment of the soul from the fetters of matter." Not all go so far as this, but many maintain that dreams have their origin in real spiritual excitations, and are the outward manifestations of spiritual powers whose free movements have been hampered during the day ("Dream Phantasies," Scherner, Volkelt). A large number of observers acknowledge that dream life is capable of extraordinary achievements—at any rate, in certain fields ("Memory").

we shall be obliged to put forward a set of new assumptions touching speculatively on the structure of the psychical apparatus and the play of forces active in it, though we must take care not to spin them out too far beyond their first logical links, for if we do, their worth will vanish into uncertainty.

In this scheme, the ‘unconscious’ and the ‘preconscious’ are agencies or authorities (Instanzen) which the wish has to satisfy; the unconscious is more tolerant, and helps the wish to smuggle itself past the censorship of the preconscious. As a result, psychical energy is discharged without disturbing sleep.

The thought suggests itself that a psychical power is operative in the dream-work which on the one hand strips the psychically valuable elements of their intensity, and on the other creates new values by way of over-determination out of elements of low value; it is the new values that then reach the dream-content.

Of course it would not occur to us to doubt the importance, experimentally demonstrated, of external sensory stimuli during sleep, but we have given this material the same place relative to the dream-wish as we have the remnants of thought left over from the work of the day. We do not need to dispute that the dream interprets the objective sensory stimulus as if it were an illusion; but where the authorities left the motive for this interpretation uncertain, we have put it in.

most people report dreaming principally in visual images. Freud, however, assumes that dreams start from a dream-thought that is best expressed in words and translate it into a picture-language which is intellectually inferior because it cannot convey logical connections; the analyst restores to the dream its verbal character.

The waking life never repeats itself with its trials and joys, its pleasures and pains, but, on the contrary, the dream aims to relieve us of these. Even when our whole mind is filled with one subject, when profound sorrow has torn our hearts or when a task has claimed the whole power of our mentality, the dream either gives us something entirely strange, or it takes for its combinations only a few elements from reality, or it only enters into the strain of our mood and symbolises reality.

Sigmund Freud was an Austrian neurologist best known for developing the theories and techniques of psychoanalysis.

The interpretation of dreams is the royal road to a knowledge of the unconscious activities of the mind.

Na opinião de Delboeuf, existe apenas um critério válido para determinar se estamos sonhando ou acordados, e esse é o critério puramente empírico do fato de acordarmos.

Jeg tror at den hellighet vi tilkjennegir de ti bud, sløver vår sans for erkjennelse av virkeligheten.

Pfaff, citado por Spitta, altera a redação de um ditado familiar: 'diga-me alguns dos teus sonhos, e eu te direi sobre o teu eu interior'.

Centuries before Sigmund Freud published his Interpretation of Dreams (1900), the Jews had a saying: “In sleep, it is not the man who sins—but his dream.

often has no suspicion of the causal connection between the precipitating event and the pathological phenomenon.

We dream of what we have seen, said, desired, or done.

During sleep I took the dream-images as real owing to my mental habit (which cannot be put to sleep) of assuming the existence of an external world with which I contrast my own ego.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

The normal sequence is that energy is prompted at the perceptual system, passes into consciousness, and thence to the motor system, where it is discharged by action. (I feel an unpleasant sensation, realize that I have been bitten by a mosquito, raise my hand, and swat the insect.) But in dreaming energy flows the other way. Barred by the censor from consciousness, and hence from discharge through action, wishes flow back, collecting unconscious memories on their way, and present themselves once again, now transformed by the dream-work, to the sleeper’s lowered consciousness.

his understanding of transference in the therapeutic relationship and the presumed value of dreams as sources of insight into unconscious desires. He is commonly referred to as "the father of psychoanalysis" and his work has been highly influential-—popularizing such notions as the unconscious, defense mechanisms, Freudian slips and dream symbolism — while also making a long-lasting impact on fields as diverse as literature (Kafka), film, Marxist and feminist theories, literary criticism, philosophy, and psychology. However, his theories remain controversial and widely disputed. Source: Wikipedia

. The tattooed goddess: her breasts have their own driver’s licenses, buttocks are cemented on a sidewalk in Hollywood, her legs shine for the glory of God, and her face is the canvas of Da Vinci’s “Mona Lisa” in heaven. Had Sigmund Freud met her, his book, “The Interpretation of Dreams” would have been rewritten. Rapunzel to this day is jealous of her hair and Sandy Koufax is jealous of her curves, that beautiful, beautiful bitch.

FLEISCHMANN: Since the days of Sigmund Freud and the advent of psychoanalysis the interpretation of dreams has played a big role in Austria[n life]. What is your attitude to all that? BERNHARD: I’ve never spent enough time reading Freud to say anything intelligent about him. Freud has had no effect whatsoever on dreams, or on the interpretation of dreams. Of course psychoanalysis is nothing new. Freud didn’t discover it; it had of course always been around before. It just wasn’t practiced on such a fashionably huge scale, and in such million-fold, money-grubbing forms, as it has been now for decades, and as it won’t be for much longer. Because even in America, as I know, it’s fallen so far out of fashion that they just lay people out on the celebrated couch and scoop their psychological guts out with a spoon. FLEISCHMANN: I take it then that psychoanalysis is not a means gaining knowledge for you? BERNHARD: Well, no; for me it’s never been that kind of thing. I think of Freud simply as a good writer, and whenever I’ve read something of his, I’ve always gotten the feeling of having read the work of an extraordinary, magnificent writer. I’m no competent judge of his medical qualifications, and as for what’s known as psychoanalysis, I’ve personally always tended to think of it as nonsense or as a middle-aged man’s hobby-horse that turned into an old man’s hobby-horse. But Freud’s fame is well-deserved, because of course he was a genuinely great, extraordinary personality. There’s no denying that. One of the few great personalities who had a beard and was great despite his beardiness. FLEISCHMANN: Do you have something against beards? BERNHARD: No. But the majority of people call people who have a long beard or the longest possible beard great personalities and suppose that the longer one’s beard is, the greater the personality one is. Freud’s beard was relatively long, but too pointy; that was typical of him. Perhaps it was the typical Freudian trait, the pointy beard. It’s possible.

Nor have I any reason for wishing to eliminate this evidence of my initial views. Even to-day I regard them not as errors but as valuable first approximations to knowledge which could only be fully acquired after long and continuous efforts.

WE think we have advanced too rapidly. Let us go back a little. Before our last attempt to overcome the difficulties of dream distortion through our technique, we had decided that it would be best to avoid them by limiting ourselves only to those dreams in which distortion is either entirely absent or of trifling importance, if there are such. But here again we digress from the history of the evolution of our knowledge, for as a matter of fact we become aware of dreams entirely free of distortion only after the consistent application of our method of interpretation and after complete analysis of the distorted dream.

Haffner32 (p. 19): "First of all the dream is the continuation of the waking state. Our dreams always unite themselves with those ideas which have shortly before been in our consciousness. Careful examination will nearly always find a thread by which the dream has connected itself with the experience of the previous day.

É seguro supor, portanto, que o que foi sonhado no sonho é uma representação da realidase, a verdadeira lembrança, ao passo que a continuação do sonho, pelo contrário, meramente representa o que aquele que sonha deseja. Incluir algo num sonho dentro de um sonho equivale assim a desejar que a coisa descrita como um sonho jamais tivesse acontecido.

Our first answer must be that the dream has no means at its disposal among the dream-thoughts of representing these logical relations. Mostly it disregards all these terms and takes over only the factual substance of the dream-thoughts to work upon. It is left to the interpretation of the dream to re-establish the connections which the dream-work has destroyed. This inability to express such relations must be due to the nature of the psychical material which goes to make the dream. After all, the fine arts, painting and sculpture, are subject to a similar limitation in comparison with literature, which can make use of speech. Here too the cause of the incapacity lies in the material which both arts use as their medium of expression.

Analysis discovers that, in many other dreams in whose manifest content nothing erotic can be found, the work of interpretation shows them up as, in reality, realization of sexual desires; whilst, on the other hand, that much of the thought-making when awake, the thoughts saved us as surplus from the day only, reaches presentation in dreams with the help of repressed erotic desires.

Vocês críticos, ou outra denominação que dêe a vocês mesmos, ficam envergonhados ou assustados com as extravagâncias momentâneas e passageiras que se encontram em todas as mentes verdadeiramente criativas e cuja duração, maior ou menor, distingue o artista que pensa do sonhador. Vocês se queixam de sua improdutividade porque rejeitam muito cedo e discriminam com demasiada severidade.

Finalmente, há outro fato que se deve ter em mente como capaz de levar os sonhos a serem esquecidos, a saber, que a maioria das pessoas têm muito pouco interesse pelos seus sonhos. Qualquer um, como um pesquisador científico, que preste atenção aos seus sonhos por certo período de tempo, terá mais sonhos do que habitualmente - o que, sem dúvida, significa que ele se recorda dos seus sonhos com maior facilidade e frequencia.

The fading of a memory or the losing of its affect depends on various factors. The most important of these is whether there has been an energetic reaction to the event that provokes the affect. By ‘reaction’ we here understand the whole class of voluntary and involuntary reflexes - from tears to acts of revenge - in which, as experience shows us, the affects are discharged. If this reaction takes place to a sufficient amount a large part of the affect disappears as a result.

The injured person’s reaction to the trauma only exercises a completely ‘cathartic’ effect if it is an adequate reaction - as, for instance, revenge. But language serves as a substitute for action; by its help, an affect can be ‘abreacted’ almost as effectively. In other cases speaking is itself the adequate reflex, when, for instance, it is a lamentation or giving utterance to a tormenting secret, e.g. a confession. If there is no such reaction, whether in deeds or words, or in the mildest cases in tears, any recollection of the event retains its affective tone to begin with.

As crianças são completamente egoístas; sentem suas necessidades intensamente e lutam impiedosamente para satisfazê-las - especialmente contravos rivais, outras crianças, e primeiro e antes de tudo contra seus irmãos e irmãs. Mas não chamamos uma criança de má em virtude disso, chamamos de levada, ele não é mais responsável por seus malfeitos ao nosso julgamento do que aos ohos da lei. E é certo que assim seja; pois podemos esperar que antes do fim do período que consideramos infância, impulsos altruísticos e a moralidade despeetarão no pequeno esgoísta e um ego secundário sufocará e inibirá o primário.

Quando uma solteirona solitária transfere sua afeição para animais, ou um solteirão se torna um entusiástico colecionador, quando um soldado defende um farrapo de pano colorido - uma bandeira - com o sangue de sua vida, quando a pressão extra de um aperto de mão significa bem-aventurança para aquele que ama, ou quando, em Otelo, um lenço perdido precipita uma explosão de cólera - tudo isso constitui exemplos de deslocamentos psíquicos, aos quais não levantamos nenhuma objeção. Mas, quando ouvimos que uma decisão quanto ao que alcançará nossa consciência e o que será mantido fora dela - o que pensaremos, em suma - tenha sido alcançada da mesma forma e sobre os mesmos princípios, temos a impressão de um fato patológico e, se tais coisas ocorrerem na vida de vigília, nós a descreveremos como erro de pensamento.

In his landmark 1899 book, The Interpretation of Dreams, Sigmund Freud quotes Plato on the difference between ordinary citizens and criminals: “The virtuous man is content to dream what the wicked man really does.” Freud’s point is that, in the depths of the unconscious mind, even the most morally upright person harbors fantasies of forbidden behavior—of savage lust and primal violence. But the quote implies something else, too: that what differentiates “wicked men” (and women) from the rest of us is their willingness to act on their darkest desires.

HISTORICAL TIMELINE OF THE EARLY THEORIES 1886 – Sigmund Freud began therapeutic practice and research in Vienna. 1900 – Sigmund Freud published “Interpretation of Dreams” – beginning of psychoanalytic thought 1911 – Alfred Adler left Freud’s Psychoanalytic Group to form his school of Individual Psychology 1913 – Carl Jung also departed from Freudian views and developed his own school of Analytical Psychology 1936 – Karen Horney published Feminine Psychology as she critiqued Freudian psychoanalytic theory 1951 – Carl Rogers published Client-Centered Therapy 1951 – Gestalt Therapy is published by Fritz Perls, Paul Goodman, & Ralph Hefferline. 1953 – B.F. Skinner outlined Behavioral Therapy 1954 – Abraham Maslow helped found Humanistic Psychology 1955 – Albert Ellis began teaching methods of Rational Emotive Therapy – beginning of cognitive psychology 1959 – Victor Frankl published an overview of Existential Analysis 1965 – William Glasser published Reality Therapy 1967 – Aaron Beck published a Cognitive Model of depression