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Totem and Taboo: Resemblances Between the Mental Lives of Savages and Neurotics, or Totem and Taboo: Some Points of Agreement between the Mental Lives of Savages and Neurotics (German: Totem und Tabu: Einige Übereinstimmungen im Seelenleben der Wilden und der Neurotiker), is a 1913 book by Sigmund Freud, the founder of psychoanalysis, in which the author applies his work to the fields of archaeology, anthropology, and the study of religion. It is a collection of four essays inspired by the work of Wilhelm Wundt and Carl Jung and first published in the journal Imago (1912–13): "The Horror of Incest", "Taboo and Emotional Ambivalence", "Animism, Magic and the Omnipotence of Thoughts", and "The Return of Totemism in Childhood". Though Totem and Taboo has been seen as one of the classics of anthropology, comparable to Edward Burnett Tylor's Primitive Culture (1871) and Sir James George Frazer's The Golden Bough (1890), the work is now hotly debated by anthropologists. The cultural anthropologist Alfred L. Kroeber was an early critic of Totem and Taboo, publishing a critique of the work in 1920. Some authors have seen redeeming value in the work. Background Freud, who had a longstanding interest in social anthropology and was devoted to the study of archaeology and prehistory, wrote that the work of Wilhelm Wundt and Carl Jung provided him with his "first stimulus" to write the essays included in Totem and Taboo. The work was translated twice into English, first by Abraham Brill and later by James Strachey. Freud was influenced by the work of James George Frazer, including The Golden Bough (1890). Summary Chapter 1 "The Horror of Incest" concerns incest taboos adopted by societies believing in totemism. Freud examines the system of Totemism among Aboriginal Australians. Every clan has a totem (usually an animal, sometimes a plant or force of nature) and people are not allowed to marry those with the same totem as themselves. Freud examines this practice as preventing against incest. The totem is passed down hereditarily, either through the father or the mother. The relationship of father is also not just his father, but every man in the clan that, hypothetically, could have been his father. He relates this to the idea of young children calling all of their parents' friends aunts and uncles. There are also further marriage classes, sometimes as many as eight, that group the totems together, and therefore limit a man's choice of partners. He also talks about the widespread practices amongst the cultures of the Pacific Islands and Africa of avoidance. Many cultures do not allow brothers and sisters to interact in any way, generally after puberty. Men are not allowed to be alone with their mothers-in-law or say each other's names. He explains this by saying that after a certain age parents often live through their children to endure their marriage and that mothers-in-law may become overly attached to their son-in-law. Similar restrictions exist between a father and daughter, but they only exist from puberty until engagement. Chapter 2 In "Taboo and emotional ambivalence," Freud considers the relationship of taboos to totemism. Freud uses his concepts projection and ambivalence, developed during his work with neurotic patients in Vienna, to discuss the relationship between taboo and totemism. Like neurotics, 'primitive' people feel ambivalent about most people in their lives, but will not admit this consciously to themselves. They will not admit that, as much as they love their mother, there are things about her that they hate. The suppressed part of this ambivalence (the hate parts) are projected onto others. In the case of natives, the hateful parts are projected onto the totem, as in: 'I did not want my mother to die; the totem wanted her to die.' Freud expands this idea of ambivalence to include the relationship of citizens to their ruler. In ceremonies surrounding kings, which are often quite violent (such as the king starving himself in the woods for a few weeks), he considers two levels that are functioning to be the "ostensible" (i.e., the king is being honored) and the "actual" (i.e., the king is being tortured). He uses examples to illustrate the taboos on rulers. He says that the kings of Ireland were subject to restrictions such as not being able to go to certain towns or on certain days of the week. Chapter 3 In "Animism, Magic and the Omnipotence of Thought" Freud examines the animism and narcissistic phase associated with a primitive understanding of the universe and early libidinal development. A belief in magic and sorcery derives from an overvaluation of psychical acts, whereby the structural conditions of mind are transposed onto the world: this overvaluation survives in both primitive men and neurotics. The animistic mode of thinking is governed by an "omnipotence of thoughts", a projection of inner mental life onto the external world. This imaginary construction of reality is also discernible in obsessive thinking, delusional disorders and phobias. Freud comments that the omnipotence of thoughts has been retained in the magical realm of art. The last part of the essay concludes the relationship between magic (paranormal), superstition and taboo, arguing that the practices of animism are merely a cover up of instinctual repression (Freud). Chapter 4 In "The Return of Totemism in Childhood" Freud combines one of Charles Darwin's more speculative theories about the arrangements of early human societies (a single alpha-male surrounded by a harem of females, similar to the arrangement of gorilla groupings) with the theory of the sacrifice ritual taken from William Robertson Smith to conclude that the origins of totemism lie in a singular event, when a band of prehistoric brothers expelled from the alpha-male group returned to kill their father, whom they both feared and respected. In this respect, Freud located the beginnings of the Oedipus complex at the origins of human society, and postulated that all religion was in effect an extended and collective form of guilt and ambivalence to cope with the killing of the father figure (which he saw as the true original sin). Reception Early reviews In 1914, Totem and Taboo received a negative review from Carl Furtmüller in Zentralblatt für Psychologie und Psychotherapie. Other reviews written between 1912 and 1920 include those by the psychoanalyst Wilhelm Stekel in Zentralblatt für Psychologie und Psychotherapie, the neurologist and psychiatrist William Alanson White in Psychoanalytic Review, the biographer Francis Hackett in The New Republic, the psychologist William McDougall in Mind, and the anthropologist Alfred L. Kroeber in American Anthropologist. Furtmüller wrote that the work showed Freud's increasing "isolation from the scientific world". He accused Freud of ignoring criticisms directed against his theories, and objected to Freud's basing his investigations on the theory of the Oedipus complex. He c.... Discover the Sigmund Freud James Harris Translator popular books. Find the top 100 most popular Sigmund Freud James Harris Translator books.