The following is the text of my talk On the
Development and Consequences of Freud’s Seduction Theory, given at The
Irish Psycho-Analytical Association Conference 2019 - The
Budapest School of Psychoanalysis: Ferenczi, the Balints and Beyond.
Saturday, 11 May 2019
Introductory
Remarks
IPAA President Fergal Brady has asked me to
give a short introduction to the seduction theory to give some background
context to the relation between Freud and Ferenczi as it developed in later
years.
So I have tried to put together a brief history of the
events surrounding it, being as objective and as fair as I can.
This is quite a tricky task because the seduction
theory has always been a highly contentious issue, and has provoked strong
feelings in everyone who has commented on it, from Freud onwards.
There are two reasons for this.
First, the question of childhood sexual abuse is
always emotive, as it awakens strong and primitive feelings in all of us. There
are few subjects on which human beings find it harder to think clearly and
dispassionately.
Second, some of the key facts in the story are missing
and can never be known to us.
For instance, we don’t know how many of the patients
Freud was treating when he developed the theory actually had experienced abuse.
Gaps in our knowledge like this mean that on some
vital questions we are forced to speculate. And the way we speculate inevitably
will be coloured by what kind of person we think Freud was, and how we believe
he was motivated, in other words, by our own transference feelings towards him.
As a result, everyone tends to arrive at their own
version of what happened with the seduction theory. I don’t pretend my version
is any different.
However some writers have speculated quite extensively
beyond the agreed facts.
I have tried to avoid this, keeping as close as I can
to what can be established with a fair degree of objective confidence.
Development of the
Seduction Theory
To understand the seduction theory we have to consider
the historical context in which Freud developed it in the mid-1890s.
As Ellenberger (1970) and others have shown, Freud
found the basic components for his ideas in a huge range of 19th century
sources. (cf., Sulloway 1979, McGrath 1986, Schwartz 1999, Makari 2008, et al.)
But the two most important personal influences on
Freud’s thinking on psychotherapy during this period were Jean-Martin Charcot,
with whom he had studied in Paris in the 1880s, and Josef Breuer, from whom he
had learnt about the cathartic cure and with whom he wrote Studies On
Hysteria, published in 1895.
From Charcot Freud inherited the supposition that
hysteria was determined in part by hereditary predisposition and in part as a
result of traumatic experiences.
From Breuer’s cathartic method he inherited the idea
that the way to cure hysteria was to get the patient to recall accurately the
memories of the traumatic experiences that had originally caused it.
Freud’s seduction theory can be seen as a development
out of, and a response to, the influence on him of these two men.
Freud was always more interested in the role of trauma
in hysteria than in that of hereditary predisposition. The main reason for this
was that only trauma seemed to offer the possibility of psychotherapeutic
intervention.
From the early 1890s Freud became increasingly
convinced that it was specifically sexual traumas that were at
the root of the neuroses in general.
The relationship between sex and mental illness was
widely discussed by specialists at the end of the 19th century.
But it particularly interested Freud because it seemed to offer the solution to
a puzzle raised by the cathartic cure.
Catharsis seemed to work by uncovering repressed
memories of traumatic experiences. The puzzle this raised was how the memory of
an experience could have greater psychic power than current experience.
Sex seemed to offer a solution here because it is something that can be
experienced, so to speak, prematurely. Sex is paradoxical in that one can
experience it before one is ready to experience it.
Freud’s hypothesis was that at the time of sexual
maturity premature sexual experiences became retrospectively active
emotionally. “In every case of hysteria,” he writes, “there lies in the past
one or several premature sexual experiences.” (1896c) “What happens is,
as it were, a posthumous action by a sexual trauma.” (1896a)
If, as Freud believed was usually the case, these
premature experiences were subject to psychological defence at
the time of maturity then they resulted in the formation of neurotic symptoms.
In the case of hysteria the memories were converted to physical symptoms. In
the case of obsessional neurosis they were transformed into compulsive thoughts
and actions. From 1894 Freud refers to these two illnesses as the
neuro-psychoses of defence.
Hysteria and obsessional neurosis he distinguished
from the so-called “actual” neuroses of neurasthenia and anxiety neurosis. These
he suggested were rooted in current disorders of the sexual life, that is,
either excessive masturbation, leading to neurasthenia, or sexual excitation
that was not fully discharged, leading to anxiety.
Freud’s thinking on the seduction theory reached its
highest point of development in 1896. In this year he published his ideas on it
in three important papers in which he uses the term psycho-analysis for the
first time. The first is “Heredity and The Aetiology of the Neuroses”,
originally in French, in February of this year (1896a). The second is “Further
Remarks on the Neuro-Psychoses of Defence”, also in February (1896b). And the
third is “On the Aetiology of Hysteria” (1896c), which was read by Freud
in April of that year at a meeting in Vienna of the Society for
Psychiatry and Neurology. This meeting was chaired by the eminent
psychiatrist Richard von Krafft-Ebing, who had made his name cataloging the
different forms of sexual perversion and deviation.
In these three papers Freud’s emphasis is on the
emotional impact of sexual seduction, or what we would now call sexual abuse,
on children under the age of about 8 to 10 years. He writes as follows:
“These sexual traumas must have occurred in early
childhood (before puberty), and their content must consist of an actual
irritation of the genitals.” (1896b)
Freud identifies three types of case: in the first are
attacks mostly on female children by adult strangers; in the second, much more
extensive, group, children are seduced into sexual relations sometimes lasting
years by adults entrusted with their care such as nursemaids, governesses,
servants, teachers and so on; in a third group there are sexual relations
between children, usually siblings. And, he adds, also “unfortunately
all-too-often close relatives”. This last reference is evidently a euphemism
for fathers who have seduced their daughters. (1896c)
Freud is aware from the outset of the objections that
are likely to be raised to his hypothesis. He writes:
“The most immediate objections to this conclusion will
probably be that sexual assaults on small children happen too often for them to
have any etiological importance, or that these sorts of experiences are bound
to be without effect precisely because they happen to a person who is sexually
undeveloped, and further, that one must beware of forcing on patients supposed
reminiscences of this kind by questioning them, or of believing in the romances
which they themselves invent. In reply to the latter objections we may ask that
no one should form too certain judgements in this obscure field until he has
made use of the only method which can throw light on it - of psycho-analysis
for the purpose of making conscious what has so far been unconscious.” (1896b)
Note that from the remarks at the start of this
passage we see that the idea of infantile sexuality which Freud is to develop
explicitly in a few years’ time is already implicit in the seduction theory.
His point is that children experience sex as sex, not as something else, even
though they do so in an immature way.
It is important to note also that right from the
beginning Freud privileges the position of psycho-analysis, as developed out of
the cathartic cure, as a means of establishing the truth of these suppositions.
No other existing method, he is saying, is capable of deciding the truth or
otherwise of this theory. This is a fateful assertion, and one which he was
never really to relinquish in later years. I suggest that this has been the
source of significant but essentially unnecessary problems for psychoanalysis
as it has developed over the decades. I shall return to this again in a moment.
Freud nevertheless does not hide how difficult it is
even with the psychoanalytic method to establish the facts as he sees them. He
remarks:
“Patients know nothing of these scenes before the
application of the analysis. They tend to take offence if one warns them of the
emergence of these things; only through the strongest compulsion of the
treatment can they be moved to concede to the reproduction of them, they suffer
under the most violent sensations, of which they are ashamed and which they try
to hide while calling these infantile experiences into consciousness, and
still, after they have gone through them again in such a convincing way, they
try to deny the belief by stressing that they have no sense of memory as in
other instances of forgetting.” (1896c)
The conclusion is inescapable, I think, that in some
cases at least Freud received no corroboration at all from the patient that he
or she had actually been sexually abused as a child.
Considerations such as these seem to have weighed
heavily with his audience in April 1896. According to Freud in his letter to
Fliess of 26 April he received an “icy reception” and Krafft-Ebing he says
remarked that, “it sounds like a scientific fairy tale.”
Freud had been expecting a strong reaction to the
seduction theory. In February he had remarked: “I am quite sure this theory
will call up a storm of contradictions from contemporary physicians.” (1896a)
So there is undoubtedly an element of wish-fulfilment in the response he
received and in his reporting of it. Nevertheless it is clear that no one apart
from Fliess found the seduction theory plausible.
We see from his letters to Fliess that Freud went on
wrestling with the theory in his own mind until the end of 1897, that is about
18 months after the fateful April meeting. But he never publicly
advocated the theory again after the three papers of 1896.
Aftermath
of the Theory
Over the next ten years Freud went on to develop the
key ideas of psychoanalysis. These stress the importance of internal psychic
events, and the conflicts between wishes and drives, rather than particular
external events. In other words, Freud concluded that the most important factor
in the development of neurosis is not the particular experiences that the
individual undergoes, as he argued in 1896, but how he or she deals with those
experiences.
It is not until 1905 that he returns explicitly to
address the seduction theory in the Three Essays on the Theory of
Sexuality. At first sight it seems his position has changed little in the
intervening years. He stresses the importance of sexual seduction in the
etiology of neurosis and insists that in 1896 he had not overestimated either
the frequency or the significance of this as a contributing factor. He concedes
however that a strict causal link between seduction and neurosis does not hold,
though he justifies this with the somewhat surprising claim that some children can
experience sexual seduction without developing neurosis. (1905a; SE7 190;
Studienausgabe V 96)
However in a paper written in the very same year
[though published in 1906], entitled “My Views on The Role of Sexuality in the
Aetiology of the Neuroses” Freud takes a completely different position, saying
that in the 1890s, chance had brought him a misleadingly large number of cases
in which sexual seduction had played the main role. This he says caused him to
overestimate the frequency of its occurrence in hysteria generally. (1906a; SE7
274; Studienausgabe V 152)
Freud was evidently dealing with many serious cases of
sexual abuse in the 1890s and this is doubtless why the seduction theory came
to seem so plausible to him. At the same time, however, it seems very likely
that Freud had also refused to believe at least some patients who accurately
reported that they had not been abused. My own guess is that it was mainly his
continuing unease about this in later years that prevented him from thinking
clearly on the matter and led him to make such inconsistent and confusing
claims about the whole seduction question.
For instance in 1917, in the 23rd of
his Introductory Lectures (“The Paths to Symptom-Formation”),
Freud writes as follows: “Phantasies of being seduced are of particular
interest, because so often they are not phantasies but real memories.
Fortunately, however, they are nevertheless not real as often as seemed at
first to be shown by the findings of analysis. Seduction by an older child or
by one of the same age is even more frequent than by an adult; and if in the
case of girls who produce such an event in the story of their childhood their
father figures fairly regularly as the seducer, there can be no doubt … of
the imaginary nature of the accusation … You must not suppose, however, that
sexual abuse of a child by its nearest male relatives belongs entirely to the
realm of phantasy. Most analysts will have treated cases in which such events
were real and could be unimpeachably established …” (1916-17; SE16 370;
Studienausgabe I 361) [Similar remarks in New Introductory
Lectures, lecture 33, “The Feminine”. Here he attributes the phantasies to
the female Oedipus complex. (1933a; SE22 120-1; Studienausgabe I 551-2)]
After reading a passage that veers as erratically as
does this from one position to another one could be forgiven for asking, well,
does Freud believe in the reality of childhood seduction or does he not? It is
small wonder that so many psychoanalysts did not know what they were meant to
think on the issue.
Later in 1931, only a couple of years before his
unhappy final disagreement with Ferenczi, he comments: “Actual seduction is
frequent enough, it proceeds either from other children or from carers who wish
to calm the child, put it to sleep, or make it dependent. Where seduction takes
effect it regularly disturbs the natural course of developmental processes;
often it leaves behind far-reaching and lasting consequences.” (“On
Female Sexuality”; 1931b; SE21 232; Studienausgabe V 282)
As we see from comments like these it is not the case,
as some of his critics have alleged, that Freud denied the prevalence or the
etiological significance of seduction after 1896.
Nevertheless, there is no question that his remarks on
the issue are contradictory and badly unresolved. On the one hand, he
acknowledges the reality of childhood seduction. On the other, he clearly
believes that it is common for patients to have conscious recollections of
seduction that never actually happened – something that most of us I think
would now dispute.
His tendency to go on asserting this I suggest
reflects how painful the failure of the seduction theory had been for him and
how difficult he found it to accept that in the 1890s he had in fact pressed
patients to admit to memories of abuse they had never actually experienced. In
my view he needed to believe that he had been misled by the unconscious of his
patients, rather than by his own over-hasty judgment.
However the aspect of Freud’s position on the
seduction issue that I suggest did the most long-term damage was the assumption
he bequeathed to psychoanalysts that they can, and should, give us certainty on
this question.
Reaching reliable conclusions about the patient’s past
history was an implicit goal of the cathartic cure but it does not occupy the
same place in psychoanalysis.
Recall that the aim of catharsis is to recover memories.
By implication, it claims that the accuracy of a memory is
established by the removal of the symptom with which it is connected. Turn this
claim around and it amounts to the assertion that the capacity to remove
symptoms demonstrates that the associated memories accurately reproduce past
events.
Psychoanalysis in contrast doesn’t work in this way.
Its objective is to uncover hidden intentions – or wishes,
drives, desires – and especially hidden conflicts between them. Psychoanalysis
in other words shifts its attention from testing the accuracy of
memories to elucidating the emotional significance of
memories. It remains much more agnostic than does the cathartic cure on the
always difficult question of how accurately a subjective memory may reflect
actual events.
In psychoanalysis, an improvement in the condition of
the patient allows us to say that we are accurately, or reasonably accurately,
describing his previously unconscious intentions. But it doesn’t allow us to
say whether his memories are true or false in some objective sense.
When Freud took the decisive step of moving away from
discovering memories to discovering motives he should also have acknowledged
what follows from this and have explicitly contented himself with making
statements of probability about what had happened to his
patients in the past. Unfortunately he didn’t do this. By the implication of
what he said on the seduction theory in later years he allowed to continue the
idea that uncovering unconscious wishes is still as reliable a guide to
reconstructing the patient’s past as is uncovering his memories. But of course
it cannot be this.
As a result of Freud’s failure in this regard too many
analysts over the years have felt under an obligation to reach a conviction
about what happened to their patients in the past for which there was never any
need. It is out of this misguided sense of obligation that have arisen too many
dogmatic denials of abuse that actually happened, and too many dogmatic
assertions of abuse that actually did not happen.
There is nothing shameful in admitting that one knows
things about a patient’s past not with certainty but only with some degree of
probability. It is not weakness to say, “On balance, I think this happened, but
I cannot be completely sure.” On the contrary, such an attitude of skeptical
open-mindedness is the mark of the scientific spirit.
Conclusion
Virtually every biography of Freud and every history
of psychoanalysis will tell you that psychoanalysis begins when Freud gives up
the seduction theory.
It is however more accurate to say that psychoanalysis
begins when Freud gives up asking the question to which the seduction theory is
meant to be an answer.
The question Freud was trying to answer with the
seduction theory is this: what is the essential condition without which the
development of hysteria in an adult is impossible?
All of Freud’s work after 1897 is geared to showing
why no such condition can exist, beyond the basic condition of being human.
What he goes on to demonstrate as he develops the ideas that define
psychoanalysis is that we are all in some measure hysterical,
anxious, phobic, melancholic, traumatised, neurasthenic, infantile, perverse,
paranoid and, in our dreams, we all spend much of our lives in a state of
psychosis.
In other words these states are not, as he and the
other psychiatrists of the 1890s had thought, like physical illnesses with
specific aetiologies, but rather just different aspects of the general
condition of being human.
As he writes in the Introductory Lectures of
1917: “‘Being sick’ is in essence a practical concept. From a theoretical
point of view however … you may quite well say that we are all sick
– that is, neurotic – since the preconditions for the formation of symptoms can
be demonstrated in normal people.” (Lecture 23, 1916-17; SE16
358; Studienausgabe I 350)
In my judgment, Freud’s insight here, and his
development of its implications, was the most humanising influence of the 20th century.
But it is also another way of saying that the question
underlying the seduction theory was radically misconceived. This was the
problem with the seduction theory from the outset. It was a question rooted in
the assumption that mental illness can be understood on the analogy of physical
illness and that psychoanalysis and psychotherapy generally are just
sub-departments of medicine, with its easy distinctions between health and
sickness. In this larger sense it reflects an error from which we have still
some significant way to go to set ourselves free.
-
Key to Freud’s 1896 papers (all these are to be found
in SE3):
(1896a) “Heredity and The Aetiology of the
Neuroses” (originally in French), February.
(1896b) “Further Remarks on the Neuro-Psychoses of
Defence”, February.
(1896c) “On the Aetiology of Hysteria”, delivered in
April.
Bibliography, apart from works by Freud cited in the
text:
Ronald W. Clark (1980), Freud: The Man and The
Cause. London, Jonathan Cape.
Henri F.
Ellenberger (1970), The Discovery of The Unconscious: The History and
Evolution of Dynamic Psychiatry. London, Allen Lane.
Peter Gay
(1988), Freud: A Life For Our
Time. London, J.M. Dent.
Ernest Jones (1953), Sigmund Freud: His Life
and Work. Volume One. The Young Freud. London, Hogarth Press.
George Makari (2008), Revolution in Mind: The
Creation of Psychoanalysis. London, Duckworth, 2008.
Jeffrey Moussaieff Masson (1984), The Assault
on Truth: Freud and Child Sexual Abuse. London, Harper Collins.
Jeffrey Moussaieff Masson (1985), Translator and
Editor. The Complete Letters of Sigmund Freud to Wilhelm Fliess,
1887-1904. London, Harvard University Press.
William J. McGrath (1986), Freud’s Discovery
of the Unconscious: The Politics of Hysteria. New York, Cornell University
Press.
Paul Robinson (1993), Freud and His Critics.
Oxford, University of California Press.
Joseph Schwartz (1999), Cassandra’s Daughter:
A History of Psychoanalysis. Harmondsworth, Penguin.
Frank J. Sulloway (1979), Freud: Biologist of
the Mind. Beyond the Psychoanalytic Legend. London, Basic Books.
Richard Webster (1996), Why Freud Was Wrong.
London, Harper Collins.