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By Neville Symington

Born of wide-ranging scholarship, a lifetime's psychoanalytic perform and deep own dedication and fight, this publication will problem expert practitioners within the box and all those that take a significant curiosity in figuring out the human psyche.

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Sample text

The potential elements of freedom are present, but they have to be freed from the intensifiers and from God. As explained in Chapters 9 and 22, the mental attitude towards the intensifirs has to undergo a transformation. Then, as God's power diminishes, an autonomous agent begins to develop in the personality. The question is: what is the object of free desire? It is an object that invites, that does not exert obligation. It is something that lies at the root of all choices: the voice of conscience.

The degree to which the intenszjks (see Part II) are present is the degree to which this fundamental decision is handicapped in its operation, but their transformation is possible through creative acceptance. Acceptance is a creative act. The person is made up of an array of disparate elements, all of which are taken up in the creative act of acceptance. Acceptance is a creation. Creation can occur and does occur as a l l the patts are loved. It is this very primitive creative a d that fashions the person.

Speaking in intentional tenns, we say that the contingent element becomes illuminated through acts of understanding. Freud equated conscience with a harsh punishing god. This castigating god made himself felt brutally in the personality because a reprehensible act had been committed. This was the view of conscience canonized in Western thinking by St. Paul and was FREEDOM 43 so understood within Christendom throughout the Middle Ages. However, with the advent of the Enlightenment, conscience took on another meaning.

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