A General Introduction to Psychoanalysis. Sigmund Freud

am I unduly suspicious if I suspect that at the same moment in which psychoanalysis emerges before you, your resistance to psychoanalysis also raises its head? Are you not anxious to raise the objection that the information given by the subject we questioned, and who committed the slip, is not proof sufficient? He naturally has the desire, you say, to meet the challenge, to explain the slip, and hence he says the first thing he can think of if it seems relevant. But that, you say, is no proof that this is really the way the slip happened. It might be so, but it might just as well be otherwise, you say. Something else might have occurred to him which might have fitted the case just as well and better.

      It is remarkable how little respect, at bottom, you have for a psychic fact! Imagine that someone has decided to undertake the chemical analysis of a certain substance, and has secured a sample of the substance, of a certain weight – so and so many milligrams. From this weighed sample certain definite conclusions can be drawn. Do you think it would ever occur to a chemist to discredit these conclusions by the argument that the isolated substance might have had some other weight? Everyone yields to the fact that it was just this weight and no other, and confidently builds his further conclusions upon that fact. But when you are confronted by the psychic fact that the subject, when questioned, had a certain idea, you will not accept that as valid, but say some other idea might just as easily have occurred to him! The trouble is that you believe in the illusion of psychic freedom and will not give it up. I regret that on this point I find myself in complete opposition to your views.

      Now you will relinquish this point only to take up your resistance at another place. You will continue, "We understand that it is the peculiar technique of psychoanalysis that the solution of its problems is discovered by the analyzed subject himself. Let us take another example, that in which the speaker calls upon the assembly 'to hiccough the health of their chief.' The interfering idea in this case, you say, is the insult. It is that which is the antagonist of the expression of conferring an honor. But that is mere interpretation on your part, based on observations extraneous to the slip. If in this case you question the originator of the slip, he will not affirm that he intended an insult, on the contrary, he will deny it energetically. Why do you not give up your unverifiable interpretation in the face of this plain objection?"

      Yes, this time you struck a hard problem. I can imagine the unknown speaker. He is probably an assistant to the guest of honor, perhaps already a minor official, a young man with the brightest prospects. I will press him as to whether he did not after all feel conscious of something which may have worked in opposition to the demand that he do honor to the chief. What a fine success I'll have! He becomes impatient and suddenly bursts out on me, "Look here, you'd better stop this cross-examination, or I'll get unpleasant. Why, you'll spoil my whole career with your suspicions. I simply said 'auf-gestossen' instead of 'an-gestossen,' because I'd already said 'auf' twice in the same sentence. It's the thing that Meringer calls a perservation, and there's no other meaning that you can twist out of it. Do you understand me? That's all." H'm, this is a surprising reaction, a really energetic denial. I see that there is nothing more to be obtained from the young man, but I also remark to myself that he betrays a strong personal interest in having his slip mean nothing. Perhaps you, too, agree that it is not right for him immediately to become so rude over a purely theoretical investigation, but, you will conclude, he really must know what he did and did not mean to say.

      Really? Perhaps that's open to question nevertheless.

      But now you think you have me. "So that is your technique," I hear you say. "When the person who has committed a slip gives an explanation which fits your theory, then you declare him the final authority on the subject. 'He says so himself!' But if what he says does not fit into your scheme, then you suddenly assert that what he says does not count, that one need not believe him."

      Yet that is certainly true. I can give you a similar case in which the procedure is apparently just as monstrous. When a defendant confesses to a deed, the judge believes his confession. But if he denies it, the judge does not believe him. Were it otherwise, there would be no way to administer the law, and despite occasional miscarriages you must acknowledge the value of this system.

      Well, are you then the judge, and is the person who committed the slip a defendant before you? Is a slip of the tongue a crime?

      Perhaps we need not even decline this comparison. But just see to what far-reaching differences we have come by penetrating somewhat into the seemingly harmless problems of the psychology of errors, differences which at this stage we do not at all know how to reconcile. I offer you a preliminary compromise on the basis of the analogy of the judge and the defendant. You will grant me that the meaning of an error admits of no doubt when the subject under analysis acknowledges it himself. I in turn will admit that a direct proof for the suspected meaning cannot be obtained if the subject denies us the information; and, of course, that is also the case when the subject is not present to give us the information. We are, then, as in the case of the legal procedure, dependent on circumstances which make a decision at one time seem more, and at another time, less probable to us. At law, one has to declare a defendant guilty on circumstantial evidence for practical reasons. We see no such necessity; but neither are we forced to forego the use of these circumstances. It would be a mistake to believe that a science consists of nothing but conclusively proved theorems, and any such demand would be unjust. Only a person with a mania for authority, a person who must replace his religious catechism with some other, even though it be scientific, would make such a demand. Science has but few apodeictic precepts in its catechism; it consists chiefly of assertions which it has developed to certain degrees of probability. It is actually a symptom of scientific thinking if one is content with these approximations of certainty and is able to carry on constructive work despite the lack of the final confirmation.

      But where do we get the facts for our interpretations, the circumstances for our proof, when the further remarks of the subject under analysis do not themselves elucidate the meaning of the error? From many sources. First of all, from the analogy with phenomena extraneous to the psychology of errors; as, for example, when we assert that the distortion of a name as a slip of the tongue has the same insulting significance as an intentional name distortion. We get them also from the psychic situation in which the error occurred, from our knowledge of the character of the person who committed the error, from the impressions which that person received before making the error, and to which he may possibly have reacted with this error. As a rule, what happens is that we find the meaning of the error according to general principles. It is then only a conjecture, a suggestion as to what the meaning may be, and we then obtain our proof from examination of the psychic situation. Sometimes, too, it happens that we have to wait for subsequent developments, which have announced themselves, as it were, through the error, in order to find our conjecture verified.

      I cannot easily give you proof of this if I have to limit myself to the field of tongue slips, although even here there are a few good examples. The young man who wished to "inscort" the lady is certainly shy; the lady whose husband may eat and drink whatever she wants I know to be one of those energetic women who know how to rule in the home. Or take the following case: At a general meeting of the Concordia Club, a young member delivers a vehement speech in opposition, in the course of which he addresses the officers of the society as: "Fellow committee lenders." We will conjecture that some conflicting idea militated in him against his opposition, an idea which was in some way based on a connection with money lending. As a matter of fact, we learn from our informant that the speaker was in constant money difficulties, and had attempted to raise a loan. As a conflicting idea, therefore, we may safely interpolate the idea, "Be more moderate in your opposition, these are the same people who are to grant you the loan."

      But I can give you a wide selection of such circumstantial proof if I delve into the wide field of other kinds of error.

      If anyone forgets an otherwise familiar proper name, or has difficulty in retaining it in his memory despite all efforts, then the conclusion lies close at hand, that he has something against the bearer of this name and does not like to think of him. Consider in this connection the following revelation of the psychic situation in which this error occurs:

      "A Mr. Y. fell in love, without reciprocation, with a lady who soon after married a Mr. X. In spite of the fact that Mr. Y. has known Mr. X. a long time, and even has business relations with him, he forgets