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J E P - Number 10-11 - Winter-Fall 2000 |
Anna and her Father Patrizia Cupelloni |
Keywords: Anna Freud Sigmund Freud
Feminine Identity Anna-Antigone Feminine Creativity Summary: The paper deals with the origins of psychoanalysis as they are intertwined with the roots of the father-daughter relationship between Sigmund and Anna Freud. Anna arrives at a psychoanalytic theorization which is different from the father's theory by way of emphasizing the Oedipal complex as the matrix of the feminine identity. Highlighting the transgressive character of Anna
Freud's work, the author shows how her theoretical accomplishment marks the
passage from the Ego as daughter to the Ego as woman. The relationship between Anna and her friend Dorothy would
represent in this perspective the presupposition of a 'recognition' of her
feminine identity, positing the foundation of feminine identity itself
"beyond" the structuring function of the Oedipus. In the end, the paper also argues
whether the precocity of the pre-Oedipal relationship of a daughter with her
father might constitute an impediment to her capacity for biological
procreation. Anna
Freud came into the world in December of 1895, born of a pregnancy as much
unexpected as it was undesired.
About one year prior to her birth, Freud, at the age of thirty-eight,
had begun to come to terms with illness, felt a "dreadful uncertainty
about whether he was a man awaiting death by heart attack or a hypochondriac"[1]. Forced to give up his cigars, he was
depressed enough to confess to Fliess that "the libido by now belongs to
the past"[2]. The research on contraception which
Fliess was doing for the Freuds arrived too late: Martha was pregnant again. And
all of this was transpiring during the dramatic vicissitudes of Emma Eckstein
and Freud's ensuing difficulties in his relationship with Fliess. Yet despite some mistrust, Freud would
continue to find in his friend an interlocutor and sustaining source. To Fliess, who was also awaiting the
birth of a child his first he wrote, "Do you have any
objection to my calling my next son Wilhelm? And if it turns out to be a girl, we are thinking of calling
her Anna"[3]. A
female secondly, a him transformed into her, Anna was born amidst various
difficulties. Her mother, who had
already given birth to five other children over the last six years, was unable
to nurse her, and given the family s meager economic circumstances, they
could not even hire a wet nurse.
Still, her birth did coincide with her father's developing profession,
and Freud liked to believe that Anna was a talisman, a good omen. Her
name was taken from that of a family friend: "Anna Hammerschlag Lichtheim,
the same Professor Hammerschlag s very intelligent but quite plain
daughter, who had been widowed after only a year of marriage. She was a schoolteacher as well as a
patient of Freud s." Anyway Anna "objected to her name because
she thought it was common and plain, while Sophie was lovely and
sophisticated. Her father tried to
console her by pointing out that Anna was a palindrome, reading the same left
to right as right to left [as Anna
stated in a letter of August 12, 1922, to Lou Andreas-Salomé]. But it was the child in him and not his
child who enjoyed this kind of orthographic game"[4]. "...Anna
was also the name of one of Freud's sisters, the one he loved the least"[5]. We know from Jones that Anna always
denied that her name might come from her aunt, the oldest sister, or from
"Anna O.", the fictitious name given by the authors of Studies on
Hysteria to Bertha
Pappenheim. But
a name is never irrelevant, as Freud himself affirmed in The Interpretation
of Dreams, it is chosen
and imposed precisely because it both hides and reveals the revenants of the parents. As Freud wrote some years later: Even a civilized adult may be able to infer from
certain peculiarities in his own behavior that he is not so far removed as he
may have thought from attributing importance to proper names, and that his own
name has become to a very remarkable extent bound up with his personality. So, too, psychoanalytic practice comes
upon frequent confirmations of this in the evidence it finds of the importance
of names in unconscious mental activities.[6] And do, starting
with her name, Anna's existence begins under the sign of ambivalence. Even
though Sigmund took no part in the daily routine of caring for the children,
nor did any father then, he utilized the material provided by them for his
work. And although Martha had
explicitly expressed that their children not be "used" for his research,
Freud seemed to take no notice, especially with the smaller ones; one of Anna's
dreams, in fact, had already showed up in The Interpretation of Dreams[7]. One
might wonder if Anna's attachment to her father preceded Freud's
counter-Oedipal feelings, or if he himself with his feelings induced in Anna
this propensity; what is certain is that the daughter's life became the
confirmation of the Freudian Oedipal conviction according to which "the female
child's first leaning is towards the father"[8]. Anna,
born during the period of the "Project", was five years old when
Freud wrote The Interpretation of Dreams, ten when he wrote Three Essays on Sexuality, and in full adolescence when her father
was delving into The Antithetical Meaning of Primal Words (1910)[9]. The terms "male",
"female", "mother", "father" do not in fact
appear in this text. Anna
was shy and gracious, taking after her paternal side, with a serious and
restless temperament. In the
winter of 1912, when she was 17 years old, she took ill, and her father wrote
her on that occasion: Your plans for school can easily wait, until you learn
to take them less seriously.
Nothing will escape you. You
have to live a little day by day, and be happy to have such a beautiful winter
sun: this can only do you good.
And now, if you are tranquil because your stay in Merano will not be
imminently disturbed, I want to tell you that all of us are pleased with your
letters. [10]. The period of
turmoil and work had already begun, and thus Anna passed her adolescence
envying the psychoanalytic doctrine that deprived her of her adored father and,
as an adult, to get him back, she would choose to enter into a group of
psychoanalytic disciples. Without having even finished high school, she worked
as a governess throughout the years of the First World War (1920), but even
prior to this, in 1913, during a visit to London, she would have a first
initial impact with the psychoanalytic movement, and find herself implicated
abruptly in the middle of a relationship between her father and Ernest Jones. Jones,
who had accompanied to Vienna his lover who was then in analysis with Freud,
began to court Anna. Warned of
this by his very same patient, Freud was displeased, and addressed a letter in
very decisive tones to Jones:
"She is the most gifted and accomplished of my children, and a
valuable character besides, full of interest for learning, seeing sights and
getting to understand the world... [Anna] does not claim to be treated as a
woman, being still far away from sexual longings and rather refusing man. There
is an outspoken understanding between me and her that she should not consider
marriage or the preliminaries before she gets 2 or 3 years older. I don t
think she will break the treaty."[11]. A
few days before, Freud had sent a letter to his daughter: "I know &
that Dr. Jones has serious intentions of seeking your hand." He declared
himself reluctant to interfere with the freedom of choice that her two older
sisters had enjoyed. But since she had had as yet no proposals in her
young life , and lived even more intimately with her
parents than had Mathilde and Sophie, Freud thought it right for her to make no
major decisions without being sure of our (in this case, my) consent
beforehand. [12] Jones, embittered by the refusal, responded in turn :
Anna has a beautiful character and will surely be a remarkable woman
later on, provided that her sexual repression does not injure her. She is of
course tremendously bound to you, and it is one of these rare cases where the
actual father corresponds to the father-imago [13]. Anna adhered to her father's wishes, and sought to
"make a name" for herself in Freud's circle of disciples. She
had neither Sophie's beauty nor Mathilde's elegance, and felt inferior for not
having succeeded in her studies, but thanks to her marked qualities of courage,
tenacity and taste for spiritual matters, but above all to her father's
constant support, Anna twinned up with psychoanalysis. "To Anna Freud s reckoning,
she and psychoanalysis were twins who started out competing for their
father s attention."[14]. Because
she did not deem herself ready to ask entry into the Viennese Society, she
sought at first to enter into that of Berlin, and asked advice of Max Eitingon
who was then its president. Anna
was counting on attending the International Congress of 1922 as an official
member of a psychoanalytic society.
In fact, in only six weeks she succeeded in writing a work which she
presented to the very same Viennese Society, thereby challenging the likely
difficulties and opening herself to criticisms, which she withstood thanks to
her father's help. The collegial
ambience was very demanding, and Anna's text very weak. The work was completed in record time,
which only confirmed that "the patient whose case is discussed was
herself the one patient she knew intimately. In the written version of
her lecture, she simply noted that the patient, whose story is reconstructed to
the age of fifteen, had been the subject of a rather thoroughgoing
analysis , she did not say by whom"[15]. The
last becomes first in her father's heart. Enjoyed and
consumed Freud
for his part does not hide his need for Anna and her affectionate proximity, a
need so strong and gratifying as to produce a pleasure similar to what he had
garnered from his cigars and his dogs.
In a letter to Lou Andreas Salomé of March 13, 1922, Freud said
of his daughter: "I have felt sorry for her for quite some time now,
because she is still living at home with us old folks &, but yet, on the
other hand, if she really had left us, I would have felt diminished, like what
is happening to me now, for example, almost as if I had to give up smoking."[16] Freud
held that to lose Anna, just like living without cigars, would require a great
resignation. His emotions seem to
be more on the order of a primary dependence, certainly diverse from the
Oedipal character that he himself individuates in the child-parent relationship. Here, it is not as an object or a
recognition of the other as separate from oneself, that Anna and her father are
operating; but rather they fall into a narcissistic zone. In
1930 Freud, in a letter to Lou, confessed his desire to have his little dog
Jo-Fi near by, "almost as much as my cigar, it is a delightful creature,
and interesting, even in its feminine qualities, indomitable, impetuous,
affectionate, intelligent, and yet less dependent than dogs usually are."[17] Her father considers Anna docile but at
the same time impetuous like a dog, and as pleasurable as a cigar. Freud's
control over Anna, which seems a bourgeois attitude of paternal
authoritarianism, hides the reality of a deep "oral" need, which is
underlined by the painful experience of his mouth cancer, which his daughter
could care for with love, solicitude and "maternal" intimacy. Freud's
relationship with his daughter lies in a confusional area between self and
non-self, without any real possibility of elaboration. It will fall to his followers to delve
more deeply into the primary-maternal level, but not even Anna will be able to
confront it, imprisoned as she is in the early damage of the maternal
relationship, which renders her an accomplice to the father's needs. In this way, Anna is forced to respond
to her own needs through a sort of appropriation of his life and thought, as
though he were the sea wherein to swim and drown[18]. Anna's
response to this archaic and unthinkable need albeit without being able
to free herself from it for her entire life was to expropriate her family
members and above all her mother, in a sort of total cure of a father who is
hers alone: a reciprocal capture.
Anna devotes all her energies to him: his illness renders him ever more
needful and the daughter ever more devoted. These
are the epiphenomena of a tendency to a claustrophilic relationship[19]. This is the reading which the official biography
transmits, and these seem the manifest intentions of their particularly
touching relationship. A
sense of painful curiosity leads us to ask ourselves where Anna's mother is,
and she is always discovered hidden, shadowed, silenced: a "dead
mother"[20]. One
might also ask where in all of this is Freud's mother, what unconscious place
does she occupy in the relationship between father and daughter. These seemingly marginal
questions in reality throw a halo on that world of life which marks for
psychoanalysis both the possibility to be in time, and simultaneously the
possibility to elaborate time and its traumas. Freud as
Father-Analyst The
bond between Anna and Freud exclusive, mutually idealized, viscous,
inseparable, and without conflict will strengthen over time by a
bond stronger than blood: personal analysis [21]. At
this pioneering time, it was not unusual to break with the orthodoxy of the
setting, and there were many valid motives historical, economic and
organizational which seem to justify a sort of habit of mixing personal
facts with professional ones. The expediency of anonymity and abstinence, while
proposed as analytic rules not to be ignored, were frequently ignored in
practice. More than one analyst analyzed his children, friends and
relatives. Anna's analysis with
her father was kept in great discretion, "a jealously kept secret,"[22]
and on various occasions omitted or denied. Anna
while still young was afflicted by a light depression and insomnia. Daydreams linked to masturbation
obsessed her. For
some four years, between 1918 and 1922, which according to the standards then
were really many, Anna stretched out on her father's couch. At 10 p.m. six times a week in the
studio that would later become famous, her analysis was carried out. Anna s
figure, out of respect for her father and her own personality, was untouchable
and her analytic undertaking unspeakable.
Psychoanalytic literature would only begin to question this analysis
many years later. In
a letter written in 1935 to Edoardo Weiss, who was asking whether or not to
analyze his son, Freud responded that with his own daughter the analysis had
gone well, but that with a son things could have been different: Concerning the analysis of your hopeful son, that is
certainly a ticklish business. With a younger, promising brother it might be
done more easily. With one s own daughter I succeeded well. There are
special difficulties and doubts with a son. Not that I really would warn you
against a danger; obviously everything depends upon the two people and their
relationship to each other. You know the difficulties. It would not surprise me
if you were successful in spite of them. It is difficult for an outsider to
decide. I would not advise you to do it and have no right to forbid it.[23]. Freud's conviction
that it was easier to analyze daughters than sons because the relationship was
freer from hostile feelings, seems to confirm his myopic view of the feminine. Freud s
difficulty in coping with conflicts and ambivalence with his women patients is
not only a limit in Anna's analysis, but a result of the general Freudian conception of child psychic
development. Freud refers to male
fantasies and generalizes them without the possibility of individuating
specifics and differences on the order of gender identity. Anna's theory will confirm her
father s approach, anchored substantially to penis envy for feminine
identity, and to fear of castration for male identity, as seen in her 1925 work
Jealousy and the Masculinity s Desire[24]. Anna's
analysis was "carried out at home"[25],
although it was anything but informal, characterized by Freud's enormous
scientific aspirations. Anna obeys
the father's desire, and through her analysis permits Freud to build the
"case", the "patient", allowing a certain verifiability. The father, by placing himself in the
position of the analyst, conceived the didactics: the transmission of
psychoanalysis by means of analysis.
Freud really did desire that Anna enroll in the Viennese institute,
perhaps also to compensate her for what he had asked her to give up on an
emotional level. The
deep meaning of this experience is enormous, but it is not difficult to imagine
how disturbing an analytic intimacy of this type may have been. The difficulty in containing the
emotional transfer surely influenced and limited even the clinical ingeniousness
of Freud. It
would be superficial to attribute this choice exclusively to contingent
factors. One might maintain that
"both were unconsciously convinced that Anna would not have been satisfied
by any other analyst and, in Freud s eyes, no one but himself would have
been suited to her."[26]. Certainly,
it took Freud some courage to establish a transgressive analytic pact which
allowed both him and his daughter to "feed off" each other. In
but one year of experience with Anna-as-patient, Freud developed the ideas he
expressed in 1919 in A Child is Being Beaten[27], wherein he recounts six clinical cases of
four women and two men, making brief comments on five of them, with no comment
on the sixth. This last patient is
not even described; perhaps Freud's silence was meant to protect his daughter. On the other hand, the fifth patient
seems to resemble Anna very much; of this patient Freud states, "had come
to be analyzed merely on account of indecisiveness in life, would not have been
classified at all by coarse clinical diagnosis, or would have been dismissed as
psychasthenic "[28]. A
few years later Anna took up the same topics in one of her first works entitled
The Relation of Beating Phantasies to a Day-Dream (1922)[29]. It appears from some of her letters
that the material for her essay derived from her very own case, interweaving
with her father's hypotheses her own experiences of a self-analytic nature. The
results of her analysis were quite disappointing, and in a letter to Lou dated
16 December 1922, Anna herself confesses, "With me, everything became so
problematic because of two basic faults: from a discontent or insatiability
with myself that makes me look for affection from others, and then from
actually sticking with the others once I have found them. [The first] is just
what you and Papa
cannot understand"[30]. Freud,
in allowing himself the analysis of his very own daughter, took extraordinary
liberty with his passion: psychoanalysis.
He used Anna, her dreams, her emotions, and their own affective
relationship, all of which, as her
father, not to mention analyst, come into play with transfer. In doing so, he not only acts with a
superficial naivete and transgresses an analytic neutrality; he transmits
something disturbing but essential in psychoanalysis: the contradictory and
transgressive essence of the unconscious. Paul
Roazen evaluates the event: Psychoanalysis was so important to both of them that
everything else became trivial; the primary consideration might have been
whether the analysis would help equip her as a future analyst. But then Anna may have been more afraid
of her father than either of them knew. Freud s motives may have been the very best, but
medically and humanly the situation was bizarre. As her analyst, he would inevitably mobilize her feelings of
overvaluation, while at the same time invading the privacy of her soul; he
added new transference emotions to their relationship, without the possibility
of ever really dissolving them. [ &] Taking his daughter into analysis
undoubtedly gratified an oedipal tie on his part; and at the same time it was
good for the psychoanalytic movement to have Anna as an analyst. But for Anna, the analysis helped to
limit the possibilities for personal gratification, although she had a role in
her father s life as well as her eventual leadership of the movement,
which constituted a rich exchange.
Perhaps only by normal standards was her relationship to such a father a
tragic one.[31] Without falling
back on commonplaces, let us look at Freud's relationship with Anna starting
precisely from this "tragic" height. Antigone Freud
referred to his daughter as Antigone.
It appears that Anna acquired this nickname thanks to her constant and
affectionate dedication to her sick and old father. Freud wrote to Arnold Zweig : "My idea of enjoying
spring on Mt. Carmel with you was, of course, only a fantasy. Even supported by
my faithful Anna-Antigone I could not undertake any journey."[32] Freud's
evocation of the mythical name of Antigone is significant and complex. The name reveals a symbolism which,
like a slip of tongue, unveils far more than its apparent significance. Antigone.
Sophocles presents us with a tragedy: the father (Oedipus) after many
wanderings finally arrives at Colonus; the mother (Jocasta) has killed herself
after discovering her incest. The
two brothers (Eteocles and Polynices) have killed each other in a duel. While Eteocles will receive a proper
burial, having died defending his native city, Polynices, who invaded and
raised arms against Thebes, will have no right to any funeral rite: these are
the laws of Creon. Antigone
asks her sister to help her with the forbidden burial of her beloved brother,
but Ismene reminds her of the edict forbidding this, and of the obedience owed
by women towards men and the law.
Antigone angrily rejects her sister, and declares the right of blood
over that of law. The
sisters become estranged, and Antigone will go alone to pay homage to her dead
brother. Anna
was far too dependent on her father to be able to think of disobeying; she was
too close to her father, to psychoanalysis, to her patients and to Dorothy to
be able to think independently.
But then, why Antigone?
Antigone, because she was the daughter of Oedipus. Freud, in calling her Antigone, would
like to enclose her within the Oedipus.
And so it tallies, transgressing the law would make her the
father s bride, and being unable to marry him would make her single. That psychoanalysis founded on the Oedipal myth will
consider Freud and Anna s story an Oedipal one, and Oedipus the carrying
force of the psyche, to account for the tragic life of a daughter
and an exceptional father. And in
any ways this is true: This young girl can only be understood in the context
of her strange experience which is her love for her father Oedipus. Father, essentially, because so she has
experienced him, witnessed by the expression with which she mourns his death,
Oh Father, oh dear me (philos)".
Oedipus at Colonos is the Sophoclean tragedy which gathers all of
Antigone s paternal love.. &. It thus touches the errant ways of
desire, where it is this desire which drives the human being, where who
traverses it does not direct it, nor can bring it back to the ordinary ways,
those of the city, of hierarchies, of powers and their practice &. Where the props of all one has fall,
where the father is son, son of nothing, where paternity does not exist, a
vacuum, an uncertainty inhabited by the brother. .[33]
But Antigone wears many dresses... Antigone, paladin of unwritten laws. Antigone, individual against the state. Antigone, heroine of blood laws. Antigone disobedient. Antigone lonely. Antigone born not to share hatred, but to share
love .[34]
Simone Weil, who also looked closely at the question
of Eros in Greek
culture, gave ample space to Antigone, placing her always there where
love is, impersonal love which is also a desire which seizes us, within which
we do not say no to the being that we will be [35]. George Steiner defines as Antigones the
many configurations of Antigone in his historic research. Antigone, the
symbolic young maiden, reappears over the course of centuries to fascinate, and
above all to question. For Hegel Antigone is the figure who marks the passage
from the consciousness of one s immediate self to the consciousness
acquired in the Absolute Spirit, in the Phenomenology of the Spirit.
Kierkegaard will reinvent her, interpreting her as the discriminating
figure between pain and the Ego s sufferance, thus speaking both of her
innocence as well as her blame.
Oblivious and at the same time knowledgeable, Antigone would represent
the modern Ego which carries within even before the father recognizes
it the consciousness (and conscience) of the father s blame. It is important to note that all research took place over centuries as if the two
sexes were a secondary variation of that singular one which is the person, the
individual. Homo, Mensch.
Or when, like in Hegel or in Kierkegaard, Antigone s femininity is
revealed, it is done so traditionally: for Hegel, Antigone s
no is that of the
family, and it is self evident that a woman is the symbol of the family, and
especially of fraternal love. (And
why did she not love her sister Ismene, Goethe rebutted, skeptical and antipathetic.) For Kierkegaard, Antigone is a woman in
another of the traditional configurations, she is inherent in the seduction of
the more ambiguous and deeper I; his speech contains the irony of Don Juan, a
counterpoint to desperation [36]. For Lacan, Antigone is the turning point
of ethics. In emphasizing that
Antigone is a tragedy, Lacan points out how, in analytic expansion, tragedy
must be in the forefront. And while
Freud finds his fundamental tragic reference in Oedipus, for Lacan Antigone is
the very essence of tragedy whose nucleus is the function of catharsis that finds its trajectory in the function
of desire. And in this light Lacan
shows how precisely Antigone reveals to us the line of sight that
defines desire [37]. Her very figure is the fascination of tragedy; beyond
dialogue, beyond family, beyond country, beyond law: Antigone herself
[..] fascinates us, Antigone in her unbearable splendor. She has a quality that
both attracts us and startles us, in the sense of intimidating us; this
terrible, self-willed victim disturbs us [38]. And for her transgression, Antigone knows that she
will be condemned to a terrible death, that she will be buried alive. Sophocles celebrates this confusion between life and
death, death which is still life, and life which is already dead, in the third
part of his play, where he defines Antigone s position. Lacan, distancing himself from the
Hegelian interpretations of the tragedy, enters in the range traced by Goethe. Goethe certainly rectifies the Hegelian view that
Creon is opposed to Antigone as one principle of the law, of discourse, to
another. The conflict is thus said to be linked to structures. Goethe, on the
other hand, shows that Creon is driven by his desire and manifestly deviates
from the straight path; he seeks to break through a barrier in striking at his
enemy Polynices beyond limits within which he has the right to strike him. He,
in fact, wants to inflict on him that second death that he has no right to
inflict on him. All of Creon s speeches are developed with that end in
view, and he thus rushes by himself toward his own destruction.[39]
We can make out
Creon s desire for revenge and, at the same time, Antigone transported by
emotions. Lacan affirms that Antigone is the incarnation of
desire in its pure state.
Think about it. What happens to her desire? Shouldn t it be
the desire of the Other and be linked to the desire of the mother? The text
alludes to the fact that the desire of the mother is the origin of everything.
The desire of the mother is the founding desire of the whole structure, the one
that brought into the world the unique offspring that are Eteocles, Polynices,
Antigone and Ismene; but it also a criminal desire [40]. And it is Antigone the guardian of this
desire. Antigone is
transported by passion . The philosophical, as well as psychoanalytic,
interpretation opens a meta-historical scenario which paradoxically, against
the challenge of time, allows us to record acknowledgements and similarities,
and thus to compare the partial Antigones : aspects of Antigone
which exist in every woman. As Maria Zambrano affirms, We cannot avoid
hearing her because Antigone s tomb is our obscured conscience. Antigone is buried alive within us, in
each of us. [41]. .....through a crime, a
transgression &emerges from a slumber to enter into consciousness. Consciousness is awaking from the dream
of life, to live at the source, at the origin. [42]. Every configuration of Antigone sends
us back to the father, to that aspect of the paternal instance which leaves in
every daughter the call of desire. We can hypothesize that even Freud attributed to
Anna-Antigone more than just a symbolic register. Beyond being a faithful support to her aged father, on a
deeper level Freud perceived the complex, contradictory and transgressive
identity of his daughter, and certainly intuited Anna s power, which he
wanted as guardian of his desire. Balsamo and Napolitano, in a chapter entitled in fact
Antigone , deal with Anna Freud, and maintain that her destiny is
completely subject to her father.
They draw conclusions which in my opinion are too reductive. The authors interpret Anna s life
as a mortifying dependence on her father: Anna, in deciding not to leave, allowed something in
an other s destiny to indelibly mix with that of her own which, however,
perhaps never came to be. One
might reasonably suppose, in fact, that Anna never succeeded in applying to her
relationship with her father and therefore to attempt in turn to
extricate herself what Freud once wrote her regarding the impossibility
of their separating: You
should be generous with your sister, otherwise you two will end up like two of
your aunts, who could never get along as children and as punishment could never
part for love and hate are not very different [43]. Can one not but hate the imprint of
such a sweeping destiny ? Can
love for one s father really hide the pain of a life subjected to the
other?[44]
Notwithstanding
these convincing arguments, I nevertheless maintain that they do not completely
do justice to the life and work of Anna, whose existential and intellectual
perspective were certainly far richer than that which her father proposed, or
which was attributed to her in the name of the father . Anna in fact expressed herself with an intellectual
theorization which came from her father s, but which certainly went
beyond and distanced itself, creatively and originally, from the
Freudian corpus. Anna Freud s thought does not
translate (traduce)
that of her father, rather, it betrays (tradisce) him. Gaburri in his book An hypothesis of relationship
between transgression and thought proposes considerations which adequately illuminate the question of
Anna Freud s intellectual creativity. To transgress in the sense of going beyond. The term transgression, beyond its
usual meaning of breaking the norm, is also linked to overtaking, going
beyond. I quoted Ferenczi and the
metaphor of the sea and the mother, and in this respect, I find it helpful to
use the geological definition of a transgressive zone :
transgression is the advancement, and prevalence, of the sea on a
previously emerged zone &a transgressive terrain, by filling a
stratigraphic gap with new deposits, is in stratigraphic discord with what it
has covered. It represents a band
of continentality with a corresponding stratigraphic gap [45]. The transgressive area is that between
the sea and the continent: a surprising semantic agreement which recalls the
psychic functions. To make thought emerge: this is transgressive
with respect to the omnipotence that would bring one to be concerned with
one s own survival from birth to death & [46]. Even Freud had linked the birth of
thought to the frustration generated by the deferment of the drive
discharge. In underlining the
connection between transgression and thought, Gaburri notes that the
nature of thought has its own qualities which are substantially different from
knowledge (unlike thought, knowledge has no need for an awareness of
death) [47]. Taking up once more the Bionian
distinction between notion and thought , one can
underline that thought is borne from the experience of a relationship event
that increases the tolerance towards the non-thing, a presupposition itself of
the possibility of representation.
A lack of reverie in the mother is translated into a lack of thought,
and where there is a lack of thought, transgression is often carried out. The maternal reverie lies in the
mother s capacity to tolerate the child s anguish over death,
offering him the prospect of overcoming this. The transgressive function is thus the nature itself of
thought. Something more Freud had Anna, and Anna confirmed herself in her love
for the father. Notwithstanding
her numerous suitors, all part of Freud s entourage, Anna never married
and never had children. To turn her affection to another man proved
impossible, as if separating herself from her father would mean losing
him . Instead, an affective
bond with a woman, Dorothy, was the only means by which to reconcile her need
for a love relationship without having to face the terrible anguish of
separation, and the sense of blame, which a heterosexual relationship would
have involved for her. But even in
this case, the significant element lies not in the defensive and neurotic
aspects, but in the fact that starting from all this, the union between Anna
and her friend would prove to be deep and very solid, enriched by mutual trust
and by a very fertile professional collaboration which would last until Dorothy
Burlingham s death in 1979. [48] Anna and Dorothy, beyond the shadow [49]
of Freud, helped each other, and nurtured a deep, mutual affection which lasted
over 50 years. Dorothy asked Anna to look after her children,
offering her the possibility to care for them, analyze them, and feel them her
own. Anna would offer to Dorothy Freud, father, analyst and
master. They would share cases,
friends, interests, thereby creating a common expressive area that developed
the capacities of both women. We
would like to point out not the possible homosexual relationship between Anna
and Dorothy, but how this relationship developed solid and gratifying
affective, professional and human strengths. In her involvement with Dorothy s children, and with
Dorothy herself, Anna finally found something all for herself. Unable to confide in either her father
or in Lou, she would write to Max Eitingon that being with Mrs. Burlingham was
for her a great joy. While in her relationship with her father Anna
remained closed in by her being a dependent and infantile
daughter , this feminine mirroring instead unlocked a new area for
her identity. In her relationship
with Dorothy, where she recuperates and re-appropriates the originary maternal
imago, Anna is finally a woman, and not just a daughter . Her female being expresses itself with
passion and creativity, in a body of work destined to become an other theorization with respect to the Freudian
one. In fact, Ego-Psychology
constitutes at that time a contradictory evolution with respect to the paternal
theoretical corpus. Anna will continue to manage and preserve throughout
her life her father s theoretical patrimony, with the consciousness of
having distanced herself from psychoanalysis principal nuclei. Even Anna will use Freud
as father analyst to remain in her father s thought, placing herself in
the history of psychoanalysis in his shadow. Anna never dealt with female sexuality, nor was she ever
sensitive to the question of female emancipation. One of her mature writings (1953) allows us to follow
a complex internal itinerary which produces an interesting unconscious
differentiation from her father by means of a profound elaboration on
dependence. The Ego and the Mechanisms of Defense constitutes for Anna the possibility of
elaborating the passage from I-daughter to I-woman; the sublimation of her
passion for her father, next to her fruitful relationship with Dorothy, permits
her to be creative and original, to give origin and to
forcefully express that femininity of which she is the rich bearer. Finally, Anna is a woman who thinks,
and her femininity is not reduced to the fact that others recognize her as being
maternal with her father,
or with the children of others, even if all of this will still remain a rich
aspect of her personality. Anna
&has finally discovered inside herself the possibility of feeling
a new, non altruistic feeling & [50]
and through such an innovative internal experience succeeds in founding an
expressive feminine area all her own, and not necessarily linked to biological maternity
or care. Anna intuited, starting
from her passionate relationship with her father as well as from her painful
and difficult relationship with her mother, the necessity to re-define her
Self. She intuitively felt the
importance of being alone , which for her meant losing
her father. In 1936, near the end
of her elderly father s life, and threatened by the imminent Nazi
occupation, Anna at the age of 41 would gift the 80-year-old Freud with The
Ego and the Mechanisms of Defense. In this gift there is both the offer and the
substraction of self. Anna s
work marks the birth of her psychoanalysis, which not by chance will take the shape of a
psychoanalysis dealing with children with Anna as child, with children
not had, with Dorothy s children, and with child patients. The opposition between fantasy and reality is a matter
of conflict between Melanie Klein and Anna Freud. Anna s pedagogic ambitions, at times excessive and
seemingly caricatures, nonetheless do not prevent us from sympathizing with
her, without however sharing her theoretical model. The Kleinian model is more adherent to the constitutive
force of fantasy and thus her approach to the constitution of the psychic
apparatus seems more convincing. Anna Freud s elaboration the Ego as
affirmation of an Ego separated from drives is a celebration of defensive
systems. At a certain level,
Anna s personality appears structured in such a way as to inhibit, to
limit and to impede the heterosexual libidinal area, procreative functions, and
aggression: but certainly there is in her another more evolved and rich
defensive level, which through sublimation and her relationship with Dorothy,
allowed her a libidinal affirmation of self. This level is expressed in her theoretical elaboration, in
her pedagogical and clinical initiatives, in her organization, propagation and
publication of her father s work. Her life was lived for her father, and her analysis
was not without him, and thus was Anna in her life and in analysis a
daughter. Her Ego, the root of her
identity, started to be in the minds of her parents an female Ego in the sense
of a lacking Ego, of a child without a penis. Anna, who never theorized on female identity, sought to
gather the structuring defenses of the Ego to cure that unloved and
lost infantile part of herself, through the strongest and most
developed of defenses: sublimation.
Passionately , she sought an answer to the sense of the
Ego, attempting a definition beyond that marked out by her father, as a
response to her need for a sense of self.
Anna courageously forged ahead with this research, and certainly must
have been frightened and bewildered at having been able to write the beautiful
work On Losing and Being Lost. To re-find herself, Anna
sought to be recognized in her identity through the affirmation of her Work:
the sound of life [51]. The loss
The end of the Second World War left Anna with
emotions similar to those of a mourning following the illness of a loved one: something is gone that you were
keyed up for the whole time, but instead of feeling merely relieved, you begin
to realize how strenuous the time has been [52]. Her own illness, and the loss of many dear friends,
took a heavy toll on Anna. In
January 1946 Fenichel died at the age of 48; Ruth Mack Brunswich died some time
later, and although Anna declared that she held no sympathy for her owing to
her lack of objectivity, the mourning for her was painful, probably also
because their relationship was spoiled by envy, given that Ruth had done some
interesting research on the pre-oedipal relation, particularly in girls, and on
the mother-son relationship[53]. Furthermore, Freud s four oldest
sisters who had remained in Austria had been killed by the Nazis. These terrible losses left the Freud
family particularly sad and mournful, and Anna, ill, passed her time thinking
about what her father would have thought, about what he felt during his
illness, and about psychoanalysis destiny in Germany. In this difficult period, identifying
with her father, she often thought of how much more atrocious it would have
been if even she and her mother had had to face illness in a concentration
camp. While during adolescence she
had found reassurance in the poetry of Rilke and daydreams and
weaving [54], now she
found comfort only from reading Mourning and Melancholy. On 6 May 1946 on what would have been her father s
90th birthday Anna began a work which her biography would
define as self-analytic .
Starting from this date, we have notes on her anguish at the publication
of her father s letters which she had decided in the end to publish, but
not without doubts. This decision
was certainly a transgression, given that her father had wanted his letters to
be burned. Anna thus undertakes an elaboration of dependence by
means of a difficult and painful phase of regression. During my illness, I felt that the most difficult
thing about it was that I had to let so much be done for me by others, and
becoming healthy really meant that I had to manage for myself again. I am
always surprised that people forget to consider how much a child must suffer
from the fact that it needs so much help.[55]
In this period,
Anna began to dream again: dreams of loss. She will utilize these dreams for a work titled On Losing
and Being Lost. The first notes date back to 1942: one
year earlier Aunt Minna had died, in 1939 it was her father, and in 1951 the
90-year-old Martha. When her mother died, Anna Freud lost her chief rival
along with her being-a-child. But she also lost her mother hard as it was for her to admit that
she in any way needed her mother. The dreams she had had during her 1946
illness were in her interpretations of losing her father and of his
being lost as a projection of her own being lost; the dreams of a manifestly
maternal cast were not interpreted. [ &] But she interpreted her feelings and her dreams in
her characteristic fashion: she was a child (of unspecified gender) longing for
her father s past, not for a past her parents had shared. She had thought of herself as desiring
her mother s (and Tante Minna s) place, but not as loving her
mother, not even in and through her identification with her father. Her father
was always at the center of her longing, and her mother at the center of her
jealousy[56]. &.Anna Freud, always so controlled, particularly
with her mother, wept openly when she died. She called one of her analysands to
cancel a session and wept over the telephone to his complete surprise[57]. On Losing and
Being Lost was written in
1948, presented at a conference in 1953, and published only in 1967. This long gestation is connected to the
laborious elaboration of mourning over her father and to the succession of
other losses, above all of her mother, and allowed her to theorize on the loss
proposed in this essay as a meta-historic event, structuring the psychic space. The significance of losing some items which may be of
some value in itself differs greatly from that of losing through death a person
who plays an important role in our lives [ &] Such differences in the
magnitude of an event may altogether change the quality of the accompanying
emotions, and therefore should not be taken lightly. Nevertheless, certain
similarities or even identities between the two types of happenings are open to
view in the specific case of losing.[58]
With every loss, her suffering. Anna wrote: Lost souls are pitiable rather than
threatening and uncanny rather than outrightly frightening. They are
poor, since they symbolize the emotional impoverishment felt by
the survivor. They are lost as symbols of object loss. That they
are compelled to wander reflects the wandering and searching of
the survivor s libidinal strivings which have been rendered aimless,
i.e., deprived of their former goal. And, finally, we understand that their
eternal rest can be achieved only after the survivors have
performed the difficult task of dealing with their bereavement and of detaching
their hopes, demands, and expectation from the image of the dead. [59]. Anna was always
aware of her distance from her mother, of her father s ambivalence, and
of his narcissistic possessiveness.
Anna expressed herself with great lucidity on this. It is only when parental feelings are ineffective or
too ambivalent, or when aggression is more effective than their love, or when
the mother s emotions are temporarily engaged elsewhere, that children
not only feel lost but, in fact, get lost. This usually happens under
conditions that make rationalization easy, but which, on the other hand, are
much too common to explain the specific event, such as crowds, a full
department store, etc. It is interesting that children usually do not blame
themselves for getting lost. An example of this was a little boy, lost in a
store, who, after being reunited with his mother, accused her tearfully.
You losted me! (not I lost you! )[60]. Intimate matter
Let me recount one of my patient s dreams, a
patient who had requested analysis in order to think through a decision
regarding an adoption after many attempts at artificial insemination.
In the feminine
psyche identity is problematic because of the woman s passage from the
mother, the primary object of identification, to the father. A specific difficulty often is found
there where the generative area of femininity is formed, biologically and
culturally ascribed to maternity.
With the discovery of the unconscious, mother and
maternity become psychological functions, the subject expresses
them in desire, which as such is a never defined vector and never quite
acquired. Certainly,
psychoanalysis unveiled the unconscious mother, the maternal unconscious and
the fantastical mother-daughter relationship from whence originates the psychic
work that distances or brings the woman closer to generating. By identity, we thus mean a subjectivity marked by
psychological birth, an internal dimension that does not correspond to coming
into the world and that is possible only through the elaboration of the
lack of mother [61]. That corresponds to the elaboration of
the mourning and to the birth of thought.
The generative capacities of each one are located in this area of lack. The inhibition to procreate which is found in women
like Anna who express themselves creatively, seems anchored to an early and
idealized relation with the father.
This relation need not be understood as an oedipal defense, but rather
as the constitution of a pre-oedipal modality anchored in the impossibility of
acceding to the maternal body as the place of identificatory mirroring. Anna Freud faced up to this painful
internal question of not procreating, and only after the mourning for her
father and the death of her mother was she able to tolerate the void, and
disconnect herself from the idea of an all-encompassing protection. Before, Anna Freud was only marginally present in my
mind, then having situated her in the question of the paternal
function she established herself in my thoughts, posing me many
questions. I often committed the
slip of calling her Anna O. As
though running through a tape of Moebius, this thinking about Anna keeps coming
back to itself, and superimposing itself on thinking about Anna O. Certainly Bertha, like Anna, is stuck
in a psychosexual neurosis, and like Anna, Bertha is altruistic and
philanthropic. But above all,
Bertha, like Anna, signal the origin of psychoanalysis: every birth springs
from incestuous fantasies. The
articulation of these fantasies with the complex internal events linked to
one s own individual and family history marks every woman with the
possibility to free, repress or not recognize the desire to be or not be a
mother. Terrifying fantasies even for men: Breuer, faced with
Bertha, escapes just as Fliess flees from Emma. Freud, coping with these incestuous fantasies, treats
hysterics like Bertha in a profitable, loving, transferal fantasy, and thus
founds psychoanalysis. Freud again
strongly couples with his daughter, and thus asks her to respond to his desire:
to be loved by the mother. Anna
herself will answer her father s desire by loving him maternally. She could remain trapped, sacrificed in
the atrium of the tomb which encloses her alive like Antigone; she could die
out with her father. This feminine
mothering relation, provoked by the paternal desire and in parallel by the
daughter s desire to regenerate the father, quells a woman s life
when she is unable to separate herself from the incestuous fantasy of her
father-lover. But all of this
characterized only in part Anna s life, because it was contrasted by a
vital antagonistic desire: Anna opens herself to a new freedom, letting Dorothy
do what Ismene was unable to let Antigone do. Lacan presents Antigone as the figure which
exemplifies desire. The
subject s desire is born alienated from the Other s desire. This interpretation risks reducing
feminine subjectivity to a phallocentric logic. In fact, Lacan interprets Antigone s desire as a
criminal desire, and the crime is apparently the adhesion to incest through
phallic identification. Why not
instead conceive as criminal the lack of recognition, and the burying of that
autonomous part which in the oedipal relation can really risk being sacrificed? Anna succeeds in finding her way out of the shadowy
cone of her father s narcissistic possessiveness; she allies herself with
Dorothy, a woman extraneous to her family, a continent to touch down on, cover
and go beyond. This pact between Anna and Dorothy allows us to
question the power of the symbolic foundation (which in Anna Freud extends so
far as to become her Body of Work ). Can such a foundation be subtracted from the paternal
symbolic primacy? The case of Anna
testifies, at psychoanalysis beginnings, to a feminine subjectivity
which harks back to the relationship among women. In Anna, this takes place in an internal context where the
father certainly ran no risk of being denied or absent. With Anna, we might say that the father
neutralized the mother[62]. In the Freudian conception, the woman is subjected to
maternity to such a degree that she is tout court relegated to a dependence on the
father. Psychoanalysis is divided between those who sustain
the name of the Father , and those who propose the centrality of
the primordial, sensory, sensual relation between the mother and the
child. The former,
concerned that the fusional aspects might end up denying the paternal event,
the Oedipus, they deny in other terms the centrality of the third guarantor of
symbolization. We concur with
Pontalis that theoretically opposed formulae like fusional relationship
with the mother and access to the symbolic make us blind
and deaf to the psychic event[63]. Anna Freud s story is a stimulating pretext for
questioning ourselves again on these themes. Aware of possible misunderstandings and forcing, we
tossed ourselves onto terrain that, to quote Benjamin[64],
touches the original just as the tangent glances the circumference and
in only one point , which is the infinitely small point of meaning . Translated
from the Italian by Gianmaria Senia and Claudia Vaughn [1] Elisabeth Young-Bruehl, Anna Freud (London: MacMillan, 1988), p. 25. [Some
quotations were translated by Claudia Vaughn because of the missing references
in the original.] [2] Sigmund Freud, Letter to Fliess, April 25,
1894, in The Complete Letters of Sigmund Freud to Wilhelm Fliess, 1887-1904, edited by Jeffrey M. Masson (Cambridge:
Harvard University Press, 1985). [3] Sigmund Freud, Letter to Fliess, October
20, 1895, ibidem. [4] Young-Bruehl, cit., p. 46. [5] Paul Roazen, Meeting Freud s
Family (Boston: University
of Massachusetts Press, 1993). [6] Sigmund Freud, Totem and Taboo, SE, XIII, p. 56. [7] Freud, SE, IV. [8] Ibidem, p. 256-8. [9] SE, XI, pp. 153-161. [10] Sigmund Freud, Letter to Anna, December
13, 1912, in Letters of Sigmund Freud, edited by Ernest L. Freud (New York: Basic Books,
1960)[Claudia Vaughn s translation]. [11] Sigmund Freud, Letter to Jones, July 22,
1914 in Peter Gay, Freud
(New York: Anchor Books, 1989), p. 434. [12] Sigmund Freud, Letter to Anna, July 16,
1914, in Gay, cit., p. 433. [13] Letter by Jones to Freud, July 27, 1914,
in Gay, cit., p. 435. [14] Young-Bruehl, cit., p. 15. [15] Ibidem, p. 104. [16] Letter by Freud to Lou Andreas
Salomé in Sigmund Freud and Lou Andreas-Salomé. Letters, edited by Ernst Pfeiffer (New York:
Harcourt Brace Jovanovich, 1972).[Claudia Vaughn s translation]. [17] Op.cit. [Claudia Vaughn s
translation]. [18] Sandor Ferenczi in Thalassa (1924) (Eng.tr. Thalassa. A Theory of Genitality [New York: The Psychoanalytic Quarterly,
1938]) overturned the metaphorical perspective of the sea as symbol of the
mother, seeing in the mother herself the metaphor of the sea. The "thalassic regression" is
the return to the sea. This
topical reversal has the advantage of attributing to the mother a symbolic
function, thus unbound from the real mother. Using Ferenczi's metapsychological view, even the father, as
in the case of Freud and Anna, can represent the primordial, the archaic evoked
by the sea. [19] The term, which harks back to Elvio
Fachinelli's research, seems particularly adequate for accounting for a psychic
motor which puts us in contact with an altered function of temporality. The term "symbiotic relation"
is narrower, and limits itself to the fusional model of the mother-child
relationship. See Elvio Fachinellli, Claustrofilia (Milan: Adelphi, 1983). See Marco Conci,
Elvio Fachinelli. A Profile , Journal of European
Psychoanalysis, 3-4,
Spring 1996-Winter 1997, pp. 157-162. [20] André Green, Narcisismo di vita,
narcisismo di morte (Rome:
Borla, 1985). [21] Simona Argentieri, Anna Freud, la
figlia in Silvia Vegetti Finzi, ed., Psicoanalisi al femminile (Milan: Laterza, 1992). [22] Paul Roazen, op.cit., p. 107. [23] Paul Roazen, Freud and His Followers (New York: Da Capo Press, 1992), p. 439. [24] Quoted by Simona
Argentieri without any bibliographical reference [Claudia Vaughn s note]. [25] Simona Argentieri, op.cit., p. 59. [26] Ibidem, p. 60. [27] Sigmund Freud, A Child is Being
Beaten . A Contribution to the Study of the Origin of Sexual Perversions, SE, XIII, pp. 175-204. [28]S. Freud, cit., p. 183. [29] Anna Freud,
Schlagephantasie und Tagtraum , Imago, 8, 1922, pp. 317-32; Engl.tr. in Int.
J. Psycho-Anal., vol. 4,
1923, pp. 89-102 (republished in The Writings of Anna Freud [New York: International Universities
Press, 1974], vol. 1.) [30] Young-Bruehl, op.cit., p. 134. [31] Roazen, Freud and His Followers, cit., p. 440. [32] Sigmund Freud, Letter to Arnold Zweig, May
2, 1935, The Letters of Sigmund Freud and Arnold Zweig, edited by Ernst L. Freud (London: The
Hogarth Press, 1970), p. 106. [33] Angela Putino, Amiche mie isteriche (Naples: Cronopio, 1998), p. 8. Here is a
reference to Gilles Deleuze, Critique et clinique (Paris: Editions de Minuit, 1993). [34] Sophocles, Antigone, 523. [35] Putino, op.cit., p. 8. [36] Rossana Rossanda, Antigone
ricorrente in Sofocle, Antigone (Milan: Feltrinelli, 1987). [37] Jacques Lacan, The Seminar. Book VII.
The Ethics of Psychoanalysis (1959-60) (London: Tavistock-Routledge, 1992), p. 247. [38] Ibidem. [39] Ibid., p. 254. [40] Ibid., pp. 282-3. [41] Maria Zambrano, All ombra del Dio
sconosciuto. Antigone, Eloisa, Diotima (Milan: Pratiche Editrice, 1997), p. 87. [42] Ibidem, p. 83. [43] Young-Bruehl, op.cit., p. 55. [44] Maurizio Balsamo & Francesco
Napolitano, Freud, lei e l altro (Milan: FrancoAngeli, 1998), p. 156. [45] Eugenio Gaburri, Un ipotesi
di relazione tra trasgressione e pensiero , Rivista di Psicoanalisi, 4, 1982, p. 514. [46] Ibidem. [47] Ibid., p. 515. [48] Simona Argentieri, op.cit., p. 91. [49] Nadia Neri, Oltre l ombra (Rome: Borla, 1995). Neri s research
tends to emphasize the scientific contributions by Jung s female
disciples, pulling them out of the shadow of their dependence on the Master. [50] Simona Argentieri, op.cit., p. 73. [51] Nadia Fusini, Nomi (Milan: Feltrinelli, 1986). With this very evocative and pregnant
expression, the author recalls the work of Karen Blixen, where it seems that
the entire text exists only to offer as a figure the sound of life, its
rhythm, its voice , p. 9.
This expression can be symbolically extended to the specificity of
female intellectual production when it is made actual by life. [52] Young-Bruehl, op.cit., p. 277. [53] See Young-Bruehl, cit., p. 278-9. [54] Ibidem, p. 135. [55] Ibid., p. 284. [56] Ibid., p. 311. [57] Ibid., p. 310. [58] Anna Freud (1953), On Losing and Being
Lost in The Writings of
Anna Freud (New York:
International Universities Press, 1967), vol. IV, p. 313. [59] Ibidem, p. 316. [60] Young-Bruehl, op.cit., p. 34. [61] Patrizia Cupelloni, L identità femminile: mancanza di madre e maternità , paper read at the conference Siamo donne e uomini, non programmi di laboratorio (May 15, 1997) at the Valdese Faculty in Rome. In this work I compared the relation between feminine identity and maternity. Hypothesizing that generative capacities place themselves in a lack or absence, I proposed thinking of maternity in terms of a vacuum rather than something full. [62]Manuela Fraire, Oltre la parentalità , in Sofia, 2, 1997. Here
Fraire questions the possibility of unlinking femininity from maternity,
proposing a foundation of the female subject that goes beyond Oedipus and
starts from the singularity of self. [63] Jean-Baptiste Pontalis.(1988), Perdere
di vista (Rome: Borla,
1993), p. 193. [64]Walter. Benjamin, Angelus Novus (Turin: Einaudi, 1976), p. 48. |
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