Facts and Ideas in Psychoanalysis
Facts and Ideas in Psychoanalysis
"This brilliant book on psychoanalysis-a treasure of psychoanalytic and philosophical insight-is arguably our most sophisticated work to tackle what is perhaps the deepest problem bedeviling our field (and human sciences generally): how to settle competing, contradictory theoretical claims within the field. There are, broadly, two different views on how to proceed. The first view claims that theories must be scientific, and thus correspond to "the facts," and that the facts are primary, and they determine the best theory. This is a call for empiricism, in which "the facts" decide between theories. The second view argues there is a problem with the first view: there are many facts in life, and our theories predispose us to select which facts we attend to, and even determine what constitutes a relevant "fact." In this view, theory is primary. What matters is that the theory is internally coherent and appealing to the individuals using it-in terms of it being consistent with other theories, addressing questions of interest, even on aesthetic, or increasingly today, social grounds. This more relativistic view undermines the idea that there are determinative facts, and sees the resort to empiricism as a naïve enterprise. But this view is not without problems. Patients come to analysts suffering. This suffering, for them, is a central "fact" of their lives. In response, analysts represent themselves to patients as able to, in fact, provide help. So the empirical question, "Are some of the different approaches, in fact, better than others therapeutically?" won't go away. The answer affects what we say to our patients, what we teach, and whether analysis is, as Freud thought,
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"This brilliant book on psychoanalysis-a treasure of psychoanalytic and philosophical insight-is arguably our most sophisticated work to tackle what is perhaps the deepest problem bedeviling our field (and human sciences generally): how to settle competing, contradictory theoretical claims within the field. There are, broadly, two different views on how to proceed. The first view claims that theories must be scientific, and thus correspond to "the facts," and that the facts are primary, and they determine the best theory. This is a call for empiricism, in which "the facts" decide between theories. The second view argues there is a problem with the first view: there are many facts in life, and our theories predispose us to select which facts we attend to, and even determine what constitutes a relevant "fact." In this view, theory is primary. What matters is that the theory is internally coherent and appealing to the individuals using it-in terms of it being consistent with other theories, addressing questions of interest, even on aesthetic, or increasingly today, social grounds. This more relativistic view undermines the idea that there are determinative facts, and sees the resort to empiricism as a naïve enterprise. But this view is not without problems. Patients come to analysts suffering. This suffering, for them, is a central "fact" of their lives. In response, analysts represent themselves to patients as able to, in fact, provide help. So the empirical question, "Are some of the different approaches, in fact, better than others therapeutically?" won't go away. The answer affects what we say to our patients, what we teach, and whether analysis is, as Freud thought,
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