Зигмунд Фрейд - Totem and Taboo

l.c. , p. 122.

See preceding chapter, p. 92.

Frazer, The Magic Art , pp. 201–3.

The Magic Art , p. 420.

Compare the article Magic (N. T. W.), in the Encyclopedia Britannica , 11th Ed.

l.c. , p. 54.

Formulation of two principles of psychic activity, Jahrb. für Psychoanalyt. Forschungen , Vol. III, 1912, p. 2.

The King in Hamlet (Act III, Scene 4): “My words fly up, my thoughts remain below, Words without thoughts never to heaven go.”

Compare Chapter II.

Remarks upon a case of Compulsion Neurosis, Jahrb. für Psychoanalyt. und Psychopath. Forschungen , Vol. I, 1909.

We seem to attribute the character of the ‘uncanny’ to all such impressions which seek to confirm the omnipotence of thought and the animistic method of thought in general, though our judgment has long rejected it.

The following discussions will yield a further motive for this displacement upon a trivial action.

Monograph Series , 1916.

It is almost an axiom with writers on this subject that a sort of ‘Solipsism or Berkleianism’ (as Professor Sully terms it as he finds it in the child) operates in the savage to make him refuse to recognize death as a fact.—Marett, Pre–animistic Religion, Folklore , Vol. XI, 1900, p. 178.

We merely wish to indicate here that the original narcism of the child is decisive for the interpretation of its character development and that it precludes the assumption of a primitive feeling of inferiority for the child.

S. Reinach, L’Art et la Magie , in the collection Cultes, Mythes et Religions , Vol. I, pp. 125–136. Reinach thinks that the primitive artists who have left us the scratched or painted animal pictures in the caves of France did not want to ‘arouse’ pleasure, but to ‘conjure things’. He explains this by showing that these drawings are in the darkest and most inaccessible part of the caves and that representations of feared beasts of prey are absent. “Les modernes parlent souvent, par hyperbole, de la magie du pinceau ou du ciseau d’un grand artiste et, en général, de la magie de l’art. Entendu en sense propre, qui est celui d’une constrainte mystique exercée par la volonté de l’homme sur d’autres volontés ou sur les choses, cette expression n’est plus admissible; mais nous avons vu qu’elle était autrefois rigouresement, vraie, du moins dans l’opinion des artistes” (p. 136).

Recognized through so–called endopsychic perceptions.

R. R. Marett, Pre–animistic Religion, Folklore , Vol. XI, No. 2, 1900.—Comp. Wundt, Myth and Religion , Vol. II, p. 171.

We assume that in this early narcistic stage feelings from libidinous and other sources of excitement are perhaps still indistinguishably combined with each other.

Schreber, Denkwürdigkeiten eines Nervenkranken , 1903.—Freud, Psychoanalytic Observations concerning an autobiographically described case of Paranoia, Jahrbuch für Psychoanalyt. Forsch. Vol. III, 1911.

Compare the latest communication about the Schreber case, p. 59.

Principles of Sociology , Vol. I.

l.c. , p. 179.

Compare my short paper: A Note on the Unconscious in Psychoanalysis , in the Proceedings of the Society for Psychical Research , Part LXVI, Vol. XXVI, 1912.

p. 26.

Frazer, Taboo and the Perils of the Soul , p. 158

Frazer, l.c. , p. 200.

Frazer, l.c. , p. 237.

Freud, Psychopathology of Everyday Life , p. 215, trans. by A. A. Brill.

p. 139.

Revue Scientifique , October, 1900, reprinted in the four volume work of the author, Cultes, Mythes et Religions , 1908, Tome I, p. 17.

1910.

But it may be well to show the reader beforehand how difficult it is to establish the facts in this field.

Totemism (Edinburgh, 1887), reprinted in the first volume of his great study, Totemism and Exogamy .

Compare the chapter on Taboo.

Just as to–day we still have the wolves in a cage at the steps of the Capitol in Rome and the bears in the pit at Berne.

Like the legend of the white woman in many noble families.

l.c. , p. 35.—See the discussion of sacrifice further on.

See Chapter I.

p. 116.

The conclusion which Frazer draws about totemism in his second work on the subject ( The Origin of Totemism; Fortnightly Review , 1899) agrees with this text: “Thus, totemism has commonly been treated as a primitive system both of religion and of society. As a system of religion it embraces the mystic union of the savage with his totem; as a system of society it comprises the relations in which men and women of the same totem stand to each other and to the members of other totemic groups. And corresponding to these two sides of the system are two rough–and–ready tests or canons of totemism: first, the rule that a man may not kill or eat his totem animal or plant, and second, the rule that he may not marry or cohabit with a woman of the same totem” (p. 101). Frazer then adds something which takes us into the midst of the discussion about totemism: “Whether the two sides—the religious and the social—have always coexisted or are essentially independent, is a question which has been variously answered.”

In connexion with such a change of opinion Frazer made this excellent statement: “That my conclusions on these difficult questions are final, I am not so foolish as to pretend. I have changed my views repeatedly, and I am resolved to change them again with every change of the evidence, for like a chameleon the inquirer should shift his colours with the shifting colours of the ground he treads.” Preface to Vol. I, Totemism and Exogamy , 1910.

“By the nature of the case, as the origin of totemism lies far beyond our powers of historical examination or of experiment, we must have recourse as regards this matter, to conjecture,” Andrew Lang, Secret of the Totem , p. 27.—“Nowhere do we see absolutely primitive man, and a totemic system in the making,” p. 29.

At first probably only animals.

The Worship of Animals and Plants ( Fortnightly Review , 1869–1870). Primitive Marriage , 1865; both works reprinted in Studies in Ancient History , 1876; second edition, 1886.