Although cognitive psychology and neuroscience have usurped the influential position once held by psychoanalysis, this volume seeks to reclaim the value of the unconscious as a methodological tool for the study of ancient texts by transforming our understanding of what it means, how it operates, and how it relates to textual hermeneutics.

In the field of classical studies, the psychoanalytic construction of the unconscious is rarely regarded as a fruitful methodological concept. Commonly understood as a modern conceptual invention rather than the discovery of a psychic reality, the notion of the unconscious is often criticized as an anachronistic lens, one that ineluctably subjects ancient experience to modern patterns of thought. The Ancient Unconscious seeks to challenge this ambivalent theoretical disposition toward the psychoanalytic concept and reclaim the value of the unconscious as a methodological tool for the study of ancient texts by transforming our understanding of what the unconscious means, the way it operates, and how it relates to textual hermeneutics. It considers the debate over whether the ancients had an unconscious as an invitation to rethink the relationship between antiquity and modernity, investigating the meaning of textuality through contact between historical moments that have no priority under the law of chronology: associations and connections between the past and its future - including the present - belong to the sphere of the unconscious, which is primarily employed here in order to study the inherent, often hidden, links that bind modernity to classical antiquity and modern to ancient experiences. Drawing on an incisive examination of the complicated, often conflicted, relationship between classical studies and psychoanalytic theory, the volume aims to explain why the concept of the unconscious is in fact inseparable from, and crucial for, the study of the ancient text and, more generally, the methodology of classical philology.

In the field of classical studies, the psychoanalytic construction of the unconscious is rarely regarded as a fruitful methodological concept. Commonly understood as a modern conceptual invention rather than the discovery of a psychic reality, the notion of the unconscious is often criticized as an anachronistic lens, one that ineluctably subjects ancient experience to modern patterns of thought. The Ancient Unconscious seeks to challenge this ambivalent theoretical disposition toward the psychoanalytic concept and reclaim the value of the unconscious as a methodological tool for the study of ancient texts by transforming our understanding of what the unconscious means, the way it operates, and how it relates to textual hermeneutics. It considers the debate over whether the ancients had an unconscious as an invitation to rethink the relationship between antiquity and modernity, investigating the meaning of textuality through contact between historical moments that have no priority under the law of chronology: associations and connections between the past and its future - including the present - belong to the sphere of the unconscious, which is primarily employed here in order to study the inherent, often hidden, links that bind modernity to classical antiquity and modern to ancient experiences. Drawing on an incisive examination of the complicated, often conflicted, relationship between classical studies and psychoanalytic theory, the volume aims to explain why the concept of the unconscious is in fact inseparable from, and crucial for, the study of the ancient text and, more generally, the methodology of classical philology.

This classic work is a monumental, integrated view of man's search for an understanding of the inner reaches of the mind. In an account that is both exhaustive and exciting, the distinguished psychiatrist and author demonstrates the long chain of development—through the exorcists, magnetists, and hypnotists—that led to the fruition of dynamic psychiatry in the psychological systems of Janet, Freud, Adler, and Jung.

How consciousness appeared much earlier in evolutionary history than is commonly assumed, and why all vertebrates and perhaps even some invertebrates are conscious. How is consciousness created? When did it first appear on Earth, and how did it evolve? What constitutes consciousness, and which animals can be said to be sentient? In this book, Todd Feinberg and Jon Mallatt draw on recent scientific findings to answer these questions—and to tackle the most fundamental question about the nature of consciousness: how does the material brain create subjective experience? After assembling a list of the biological and neurobiological features that seem responsible for consciousness, and considering the fossil record of evolution, Feinberg and Mallatt argue that consciousness appeared much earlier in evolutionary history than is commonly assumed. About 520 to 560 million years ago, they explain, the great “Cambrian explosion” of animal diversity produced the first complex brains, which were accompanied by the first appearance of consciousness; simple reflexive behaviors evolved into a unified inner world of subjective experiences. From this they deduce that all vertebrates are and have always been conscious—not just humans and other mammals, but also every fish, reptile, amphibian, and bird. Considering invertebrates, they find that arthropods (including insects and probably crustaceans) and cephalopods (including the octopus) meet many of the criteria for consciousness. The obvious and conventional wisdom–shattering implication is that consciousness evolved simultaneously but independently in the first vertebrates and possibly arthropods more than half a billion years ago. Combining evolutionary, neurobiological, and philosophical approaches allows Feinberg and Mallatt to offer an original solution to the “hard problem” of consciousness.

In the late nineteenth century, scientists, psychiatrists, and medical practitioners began employing a new experimental technique for the study of neuroses: hypnotism. Though the efforts of the famous French neurologist Jean-Martin Charcot to transform hypnosis into a laboratory science failed, his Viennese translator and disciple Sigmund Freud took up the challenge and invented psychoanalysis. Previous scholarship has viewed hypnosis and psychoanalysis in sharp opposition or claimed that both were ultimately grounded in the phenomenon of suggestion and thus equally flawed. In this groundbreaking study, Andreas Mayer reexamines the relationship between hypnosis and psychoanalysis, revealing that the emergence of the familiar Freudian psychoanalytic setting cannot be understood without a detailed analysis of the sites, material and social practices, and controversies within the checkered scientific and medical landscape of hypnotism. Sites of the Unconscious analyzes the major controversies between competing French schools of hypnotism that emerged at this time, stressing their different views on the production of viable evidence and their different ways of deploying hypnosis. Mayer then reconstructs in detail the reception of French hypnotism in German-speaking countries, arguing that the distinctive features of Freud’s psychoanalytic setting of the couch emerged out of the clinical laboratories and private consulting rooms of the practitioners of hypnosis.

Since Freud published the Interpretation of Dreams in 1900 and utilized Sophocles' Oedipus Rex to work through his developing ideas about the psycho-sexual development of children, it has been virtually impossible to think about psychoanalysis without reference to classical myth. Myth has the capacity to transcend the context of any particular retelling, continuing to transform our understanding of the present. Throughout the twentieth century, experts on the ancient world have turned to the insights of psychoanalytic criticism to supplement and inform their readings of classical myth and literature. This volume examines the inter-relationship of classical myth and psychoanalysis from the generation before Freud to the present day, engaging with debates about the role of classical myth in modernity, the importance of psychoanalytic ideas for cultural critique, and its ongoing relevance to ways of conceiving the self. The chapters trace the historical roots of terms in everyday usage, such as narcissism and the phallic symbol, in the reception of Classical Greece, and cover a variety of both classical and psychoanalytic texts.