By Mark Edmundson

ISBN-10: 1408820668

ISBN-13: 9781408820667

While Hitler invaded Vienna within the wintry weather of 1938, Sigmund Freud, outdated and desperately sick, was once one of the city's 175,000 Jews dreading Nazi profession. The Nazis hated Sigmund Freud with a specific vehemence: they detested his 'soul-destroying glorification of the instinctual life'. the following Mark Edmundson lines Hitler and Freud's oddly converging lives, then zeroes in at the final years of Freud's existence, in which, with the aid of Marie Bonaparte, he was once ultimately rescued from Vienna and taken thoroughly to London, the place he was once honoured and feted as he ever were in the course of his lengthy, arguable life.

Staring down sure dying, Freud, in average model, doesn't get pleasure from his popularity yet as an alternative writes his so much provocative booklet but, Moses and Monotheism, during which he debunks all monotheistic religions and questions the legacy of the good Jewish chief, Moses. Edmundson probes Freud's principles approximately secular dying, and likewise in regards to the upward thrust of fascism and fundamentalism, and eventually grapples with the death of psychoanalysis after Freud's demise, whilst spiritual fundamentalism is once more shaping international events.

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Additional resources for The Death of Sigmund Freud: Fascism, Psychoanalysis and the Rise of Fundamentalism

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Others, notably Archbishop (later Saint) Antonino of Florence, consider that since the deposit is made in the hope of gain—for the gift is certainly discussed—then this is “mental usury”; the intention is there and the absence of a contract makes no difference. It is a mortal sin. Despite the secrecy, we know of many famous holders of discretionary deposits. One was Henry Beaufort, bishop of Winchester, half brother of Henry IV. Was his soul at risk? Cardinal Hermann Dwerg, close friend of Pope Martin V, is said to have lived in “a spirit of evangelical poverty,” while keeping 4,000 Roman florins in a discretionary deposit and accepting Cosimo de’ Medici’s annual gifts.

They were obliged to list their incomes and possessions. Spared that annoyance, the women leave only the value of their dowries. Giovanni di Bicci was not a pleb made good. The Medici had appeared often enough on the parchments that recorded the names of the so-called priors of the city, the nine men who formed the government. But he wasn’t wealthy either. He and his four brothers had to share the 800 florins their mother left at her death. Assessed for tax, Giovanni was found liable for a contribution of only 12 HW871501_Text 18/07/2013 18:03:50 20 Tim Parks florins.

A transaction would always be recorded, but its true nature was often camouflaged. What matters, the bankers appreciated, is that you must not be manifestly in the wrong. Obviously, if a bank failed to produce its gift, the clerical customer took his cash elsewhere. HW871501_Text 18/07/2013 18:03:50 Medici Money 25 But why would a cardinal in Rome put his money in a bank that—quite apart from the problem of usury—might, and often did, fail? Why not invest it, sin-free, in property, which was rapidly increasing its value in the city and immediately surrounding countryside, or again in jewels?

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The Death of Sigmund Freud: Fascism, Psychoanalysis and the Rise of Fundamentalism by Mark Edmundson


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