Freud the philosopher

Resultado de imagem para Freud's glasses at the Freud Museum, London. Photo by Dukas Presseagentur/Alamy

Freud’s glasses at the Freud Museum, London. Photo by Dukas Presseagentur/Alamy

Before fathering psychoanalysis, Freud first slayed the dominant Cartesian intellectual tradition of mind-body dualism

David Livingstone Smith is professor of philosophy at the University of New England, and director of the Human Nature Project. His latest book is Less Than Human (2011).

Most people think of Sigmund Freud as a psychologist or a psychiatrist. But he was neither. He was trained as a neuroscientist and went on to create a new discipline that he called ‘psychoanalysis’. But Freud should also be thought of as a philosopher – and a deeply insightful and prescient one at that. As the philosopher of science Clark Glymour observed in 1991:

Freud’s writings contain a philosophy of mind, and indeed a philosophy of mind that addresses many of the issues about the mental that nowadays concern philosophers and ought to concern psychologists. Freud’s thinking about the issues in the philosophy of mind is better than much of what goes on in contemporary philosophy, and it is sometimes as good as the best …

In fact, it’s impossible to really understand Freudian theory without coming to grips with its philosophical undercurrents. This might sound strange, given the many derogatory remarks about philosophy that are scattered through Freud’s writings and correspondence. But these remarks are easy to misinterpret. Freud’s verbal barbs were not directed at philosophy per se. They were directed at the kind of philosophy that was dominant during his lifetime – philosophy of the speculative, armchair variety that remains aloof from scientific investigations of the material world, often described as ‘metaphysics’, a subject that he characterised as ‘a nuisance, an abuse of thinking’, adding: ‘I know well to what extent this way of thinking estranges me from German cultural life.’

To come to grips with the philosophical thrust of Freud’s thinking, it is crucial to place it in its historical context. Born in 1856 in a village in what is now the Czech Republic, Freud enrolled in the University of Vienna just at the time when the sciences of the mind were gaining momentum. Although he initially planned to study law with the intention of pursuing a career in politics, and also toyed with the idea of doing a joint PhD in zoology and philosophy, he eventually found his way to neurology. In entering this field at just that moment, the young Freud launched himself into an incredibly exhilarating and dynamic intellectual milieu. For neuroscientific researchers, the daunting scientific challenge of figuring out how the brain works (without the benefit of the sophisticated technologies available today) was compounded by the equally formidable philosophical challenge of explaining the relationship between the electrochemical impulses coursing through a massively complex network of neurons and the experiential fabric of our subjective mental lives – our thoughts, values, perceptions, and choices.

At around the same time that neuroscience was finding its feet, psychology was emerging as a new scientific discipline (prior to about 1879, psychology was considered to be part of philosophy). The early psychologists were also confronted with a deep philosophical problem, albeit a methodological one. How is it possible to investigate the human mind scientifically? Mental phenomena are by their very nature subjective, but science demands an objective stance towards what is being investigated. In light of this seeming contradiction, there was a real question about whether a science of the mind was even possible – which led some to exclude the psyche from psychology, and to redefine it as the scientific study of behaviour.

Unlike most scientists today, the neuroscientists and psychologists of that era understood that science is inevitably rife with philosophical assumptions. For the most part, they worked within a paradigm that they had inherited from the 17th-century polymath René Descartes. Two components of the Cartesian intellectual tradition were especially relevant to their work. One concerned the ‘mind-body problem’ – the problem of understanding the precise relation that holds between our mental states and our bodily states. The other concerned what might be called ‘the mind-mind problem’ – the problem of understanding how our minds are related to themselves. The first of these was primarily of interest to neuroscientists, while the second was mainly of interest to psychologists.

With regard to the first problem, 19th-century neuroscientists mostly took the view that minds and bodies are radically different kinds of things. Bodies are material things – flesh-and-blood machines that can be studied from a third-person perspective. But minds are immaterial things that can be accessed only from the ‘inside’, a view that was later ridiculed by the British philosopher Gilbert Ryle as the theory of ‘the ghost in the machine’. With regard to the second problem, psychologists had the view that minds are transparent to themselves – in other words, that the mind is entirely conscious. Each of us has direct access only to our own mental states, and we cannot be mistaken about those states. This implied that psychological research should proceed by means of introspection, which is why the first psychologists came to be known as ‘introspectionists’…



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