Psychology

I therefore differ Post Date: Sat, 30 Aug 2008 17:06:39 +0000
I would not explain that as an accident, but as an action with unconscious intent requiring interpretation. My explanation of this lapse in walking" would probably be that I expected that the time would soon come when I should no longer meet the old woman. I therefore differ from a superstitious person in the follow ing manner: I do not believe that an occurrence in which my mental life takes no part can teach me anything hidden concerning the future shaping of reality; but I do believe that an unintentional manifestation of my own mental activity surely contains something concealed which belongs only to my mental life that is, I believe in outer (real) chance, but not in inner (psychic) accidents.

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What he con siders hidden Post Date: Sat, 30 Aug 2008 16:47:03 +0000
With the superstitious person, the case is reversed: he knows nothing of the motive of his chance and faulty actions; be believes in the existence of psychic contingencies; he is therefore inclined to at- tribute meaning to external chance, which manifests itself in actual occurrence, and to see in the accident a means of expression for something hidden outside of him. There are two differences be tween me and the superstitious person: first, he projects the motive to the outside, while I look for it in myself; second, he explains the accident by an event which I trace to a thought. What he con siders hidden corresponds to the unconscious with me, and the compulsion not to let chance pass as chance, but to explain it as common to both of us.

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If such a connection exists Post Date: Sat, 30 Aug 2008 16:27:12 +0000
Thus, I admit that this conscious ignorance and uncon scious knowledge of the motivation of psychic accidentalness is one of the psychic roots of superstition. Because the superstitious per son knows nothing of the motivation of his own accidental actions, and because the fact of this motivation strives for a place in his recognition, he is compelled to dispose of them by displacing them into the outer world. If such a connection exists, it can hardly be limited to this single case.

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It is difficult to express Post Date: Sat, 30 Aug 2008 16:15:33 +0000
As a matter of fact, I believe that a large portion of the mythological conception of the world which reaches far into the most modern religions, is nothing but psychology pro jected to the outer world. The dim perception (the endo-psychic perception, as it were) of psychic factors and relations 11 of the unconscious was taken as a model in the construction of a tran scendental reality, which is destined to be changed again by science into psychology of the unconscious. It is difficult to express it in other terms; the analogy to paranoia must here come to our aid.

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When human beings began Post Date: Sat, 30 Aug 2008 15:59:18 +0000
We venture to explain in this way the myths of paradise and the fall of man, of God, of good and evil, of immortality and the like that is, to transform metaphysics into meta-psychology. The gap between the paranoiac s displace ment and that of superstition is narrower than appears at first sight. When human beings began to think, they were obviously compelled to explain the outer world in an anthropomorphic sense by a multitude of personalities in their own image; the accidents which they explained superstitiously were thus actions and expres sions of persons.

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The Roman who gave up Post Date: Sat, 30 Aug 2008 15:45:18 +0000
In that regard, they behaved just like paranoiacs, who draw conclusions from insignificant signs which others give them, and like all normal persons, who justly take the uninten tional actions of their fellow-beings as a basis for the estimation of their characters. Only in our modern, philosophical, but by no means finished views of life does superstition seem so much out of place: in the view of life of prescientific times and nations, it was justified and consistent. The Roman who gave up an important undertaking because he sighted an ill-omened flock of birds was relatively right; his action was consistent with his principles.

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For his stumbling could demonstrate Post Date: Sat, 30 Aug 2008 15:26:24 +0000
But if he withdrew from an undertaking because he had stumbled on his threshold (un Romain retournerait) , he was absolutely superior even to us un believers. He was a better psychologist than we are striving to become. For his stumbling could demonstrate to him the existence of a doubt, an internal counter-current, the force of which could weaken the power of his intention at the moment: of its execution.

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Nervous persons afflicted with compulsive Post Date: Sat, 30 Aug 2008 15:15:12 +0000
For only by concentrating all psychic forces on the desired aim can one be assured of perfect success. How docs Schiller s "Fell, who hesitated so long to shoot the apple from his son s head, answer the bailiff s question, why lie had provided himself with a second arrow? "With the second arrow I would have pierced you, had I struck my dear child and truly, I should not haw failed to reach you: IV Whoever has had the opportunity of studying the con cealed feelings of persons by means of psychoanalysis can also tell something new concerning the quality of unconscious motives, which express themselves in superstition. Nervous persons afflicted with compulsive thinking and compulsive states, who are often very intelligent, show very plainly that superstition originates from repressed hostile and cruel impulses.

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We may even hope Post Date: Sat, 30 Aug 2008 15:01:28 +0000
The greater part of superstition signifies fear of impending evil, and he who has fre quently wished evil to others, bxit because of a good bringing-up, has repressed the same into the unconscious, will be particularly apt to expect punishment for such unconscious evil in the form of a misfortune threatening him from without, If we concede that we have by no means exhausted the psychology of superstition in these remarks, we must, on the other hand, at least touch upon the question whether real roots of super stition should be altogether denied, whether there are really no omens, prophetic dreams, telepathic experiences, manifestations of supernatural forces and the like. I am now far from willing to repudiate without anything further all these phenomena, concern ing which we possess so many minute observations even from men of intellectual prominence, and which should certainly form a basis for further investigation. We may even hope that some of these observations will be explained by our present knowledge of the unconscious psychic processes without necessitating radical changes in our present aspect.

Autor of the post: Undefined

I am sorry to confess Post Date: Sat, 30 Aug 2008 14:42:36 +0000
If still other phenomena, as, for example, those maintained by the spiritualists, should be proven, we should then consider the modification of our "laws" as de manded by the new experience, without becoming confused in regard to the relation of things of this world. In the sphere of these analyses, I can only answer the ques- tions here proposed subjectively that is, in accordance with my personal experience. I am sorry to confess that I belong to that class of unworthy individuals before whom the spirits cease their activities and the supernatural disappears, so that I have never been in position to experience anything personally that would stimulate belief in the miraculous.

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