72 Friday, February 11, 1983 THE DETROIT JEWISH NEWS Bettelheim Criticizes Direction of Psychoanalysis By DR. PETER MARTIN In this review of "Freud and Man's Soul" by Bruno Bettelheim (Knopf) we are interested in a sum- mary of the book's contents and an inquiry into how Freud's Jewish soul influ- enced his work. Although Freud consid- ered religion to be an illu- sion and was a professed atheist, he prided himself on his Jewishness and felt linked to his Jewish friends by the hidden secret of a common psychic structure (soul). As will be seen later, Bettelheim would not like the term "psychic structure" as being too med- ical, too unfeeling and not indicative of Freud's pas- sion for understanding the origin and nature of man's soul (die seele). Freud- suggested that if one wanted to espouse new ideas or unpopular causes, it was actually helpful to be Jewish. He stated that in his own case, it was "not entirely a matter of chance that the first advocate of psychoanalysis was a Jew. To profess belief in a new theory called for a readiness to accept a position of solit- ary opposition, a position with which no one is more familiar than a Jew." In this book, Bettelheim, while apparently advocat- ing secular humaneness, in his image of Freud, wields a wide sweeping sword. Bet- telheim attacks the English-language trans- lators of Freud as having mistranslated Freud's warm, human German "I" into cold, souless Greek, Latin and English terms. The consequences of these errors are to him far reaching. He believes that it accounts for the spiritual barrenness of Freud's successors, especially the American psychoanalysts. They tied psychoanalysis in America to medicine through the training insti- tutes and made psychoanalysis a technique of therapy rather than a form of lifelong individual introspection that would lead to knowing oneself and one's soul. PETER MARTIN Or BRUNO BETTELHEIM However, Bettelheim doesn't limit his attack to psychoanalysts. He also de- preciates the American cul- ture (an easy whipping boy), its narcissim and moral weakness, and behavioris- tic psychology. Bettelheim's stated con- cern that led to writing this book is that qualified people living in Vienna in Freud's time have either died or are in their 70s and 80s and that if the many mistranslations which abound in the Standard Edition are to be corrected, the time is now. He states that a com- plete discussion of the many mistranslations are beyond his capabilities. Any younger individuals who might attempt this important task in the fu- ture could also be criticized as not having lived in Freud's Vienna and thus not being qual- ified to understand the language nuances. Since Bettelheim did not dare to attempt a truly corn-, prehensive study himself, he concentrated in this book on two smaller tasks: to cor- rect the mistranslations of Some of the most important psychoanalytic concepts and to show how deeply humane a person Freud was in his concern with man's innermost being — his soul. The current English translation's greatest shortcomings are that they give no hint of this humane interest. Bettelheim cites chapter and verse to prove his point. With this thesis there need be no argument. Freud chose German words to ex- plain the psyche or soul specifically for their humanistic resonance, for their power to evoke in the German readers not only an intellectual but also an emotional response. He used the German word "das ich" (the I— which was translated into the "Ego") as being only one aspect of our psyche. It was separated from "das es" (the it — translated Id) and "das Uber-Ich" (above I = trans- lated superego). When he was speaking of what pertains to the I, he meant our conscious mental life, and when he was speak- ing of all three institutions, he spoke of the soul. He did not mean our mental life (translator's usage) when he spoke of our psyche. He meant man's soul. These and the other clarifications of mistransla- tions made by Bettelheim are welcomed contribu- tions. What can be questioned is- the complete exoneration of the master — Freud — in these mistranslations. He stresses only the idealistic and humane aspects of Freud. He doesn't mention the pragmatic side of Freud, protecting his brainchild, psychoanalysis, and allow- ing the "mistranslations" to stand for political pm-poses. It is difficult to believe that Anna Freud, re- cently deceased, as co- editor of the English translations, did not fol- low in the direction laid down by- Freud himself. Bettelheim also con- tradicts himself by em- phasizing Freud's continu- ous self-analysis and pes- simistic recognition of the dark forces in man's nature while at the same time one- sidedly painting Freud as the'all good, humane, loving human. Also, he chooses a quota- tion from Freud in a letter to Jung which he places at the beginning of the book. "Psychoanalysis is in es- sence a cure through love." It is strange that a quota- tion with the word "cure" should be chosen when the book quotes Freud as minimizing the _ treatment aspects of psychoanalysis in preference to an emphasis on its potential insights into man's soul. Bettelheim's work is im- portant since he has become a major writer in America. Coming from a middle class, "assimilated" Jewish fam- ily in Vienna, he was raised and educated in an environment similar to Freud's. Settling in America, at the University of Chicago, he has written several outstanding books about childhood and adoles- cence. He has a fine literary style. It is both humane and contains a sense of urgency that carries the reader easily through the pages. Bettelheim in 1977 won both the National Book Award and the National Book Critics Circle Award for "The Uses of Enchant- ment." This is a profound and delightful exposition of the magic of fairy tales and the role they play in child development. Indeed, he has become far more influential in his Uni- versity of Chicago sur- roundings than if he had remained in Vienna. He and SIGMUND FREUD . many other German Jewish refugees have carried out an act of cultural diffusion. When Hitler overran Europe, psychoanalysis was almost wiped out. In America, it was respected and raised to great heights, apparently not in the man- ner desired or appreciated by Freud or by Bettelheim. The explanation may lie in Freud's disap- pointment in the failure of psychoanalysis to go in the direction he vis- ualized. He wanted to protect it from physi- cians (which he failed to do in America) and he wanted to protect it from priests. He wanted to entrust it to a profession that did not exist — "a profession of sec- ular ministers of souls . . ." Freud wanted this new pro- fession to serve as midwives to the soul. The failure to achieve these goals may explain the bitterness that seeps through Bettelheim's book. It seems unfortunate that individuals who analyze themselves throughout a lifetime, who seek to dis- cover the truth about their souls, who become secular humanitarians, do not end up with deeper understand- ing, kindness and love of their fellow man. Bitterness is unbecoming. Freud's search for knowl- edge of one's soul is tradi- tionally Jewish. For exam- ple, in Hasidic strivings (similar to psychoanalysis' dictum to know oneself) and to those many Jewish schol- ars who_probed their innner depths through the mystic books of the Kabala (while minimizing Jewish law — the Halakha), the knowl- edge of the soul was the goal. - In the most deeply reli- gious Jews this striving was intensified by the soul's desire to know God. When these Jews, like Rabbi Akiva, suc- ceeded in going through their inner hells and com- ing out intact, they have been described as return- ing to their families and communities as gentle, humble, loving human beings. So too can successful con- tinuing self-analysis of one's soul produce individu- als who in time become understanding, secular hunianists. Jew-Turned-Priest Ponders 'Who Is a jew?' By CARL ALPERT HAIFA — Jack Friedman was born in Cape Town to parents who came to South Africa from Lithuania and Poland. He to the local schools, joined the Zionist youth movement in which he won a prize for oratory, took piano lessons like a good Jewish boy. In the same tradition, he entered medical school and graduated as a doctor. A typical story. Meet Father Elias, who served his novitiate in the Carmelite order in Loughrea, Eire, studied theology and philosophy for six years at a Carmelite Col- lege in France, and since 1954 has been a monk at the Carmelite Monastery on Stella Maris Road here in Haifa. Jack Friedman and Father Elias have much in common. They are the same man! We sat at a table in the large public room of the monastery and discussed his strange and unusual career, as well as the phi- losophy which led him on here for 28 years. He has "Jewish Identity," first pub- his path. not sought to take advan- lished in 1974, and now, in His dark brown habit did tage of the Law of the Re- revised form, seeking an not hide the fact that Fr. turn, he says, since he American publisher. It con- Elias is solidly built. He has does not consider himself tains a detailed theological a full face, iron gray hair a Jew. and rational explanation of combed straight back, and He disapproves of active his philosophy in which, an extrovert personality. missionary work, and among other things, he In his youth he had al- neither he nor Father seeks to answer the ques- most no contact with Chris- Daniel have ever baptized a tion: "Who is a Jew?" tians, never read the New Jew. Active proselytizing, The definition is based on Testament, never entered a in which the initiative is his demarcation of two fac- church. He was not influ- taken to persuade someone tors in Jewish identity, a enced by any individual. to change his faith, is im- dichotomy of historical Through his membership in moral, he feels. On the identification. The first is the Zionist youth group he other hand, passive pro- an identification which he was led to ponder on the selytizing, in which guid- calls "Israelite." The people Jewish problem, and why it ante is given to one who historically called Israel was not solved. He came to comes and seeks such coup- were divinely elected by the conclusion that politcal sel, should be just as accept- God. Each of us who belongs Zionism was not the answer able as guidance given by to that people, by birth or by to the Jewish problem be- the rabbis to the many hun- conscientious conversion, cause that problem is tran- dreds of Christians who cannot disavow his status as scendantal and can not be each year seek to convert to an Israelite because it was solved by material means. Judaism in Israel. imposed on him by God. Jews. have suffered for He has had many applica- Those who adhere to 2,000 years because they tions. There are some 10 or rabbinical Judiasm, to have not accepted their 15 cases a year in which Is- the beliefs and practices Messiah, he said. Fr. Elias raeli Jews come to his door, of such Judiasm, and to encourages the return of and ask for help in convert- the 613 mitzvot, are the Jews to the Holy Land be- ing. He quickly sees only ones who may prop cause that is part of God's through them. Almost all of erly be called Jews, he will, but he beleves the state them want to go to Ameri- says. Their number is ob- of Israel cannot solve the ca and believe that some- .viously very small. Those problem of anti-Semitism. how, if they become Chri- who reject rabbinic On the other hand, he was sians, they will get there Judaism — and this always been drawn to the more quickly, or be enabled would include, he says, secular, cultural Zionism of to succeed there. They are secular Zionists and even Ahad HaAm and has all dismissed out of hand. people like himself — studied his writings. Fr. Elias has written a cannot properly be called Unlike Father (then number of books, among Jews, but they still re- Brother) Daniel, a col- them an early critique of main Israelites. league in the Carmelite modern Zionism which he Who is a Jew? His defini- Monastery, he has not penned at the age of 27, at tion would seem to agree elected to take Israel citi- the time of his conversion. with that of the most ex- zenship, and retains his In retrospect he admits that treme Orthodox groups. As South African national- it was abrasive. for the rest of us, we are Is- ity, though he has been His magnum opus is raelites.