Summary

Portrait of A. L. Kroeber A. L. Kroeber Totem and Taboo: An Ethnologic Psychoanalysis (1920)

It is even possible to extend Freud’s point of view. Where the taboo on the name of the dead is in force we find not only the fear that utterance will recall the soul to the hurt of the living, but also actual shock at the utterance as a slight or manifestation of hostility to the dead. It is a fair question whether this shock may not be construed as a reaction from the unconscious hate carried toward the dead during their life, as if speaking of them were an admission of satisfaction at their going.
Source: Wikisource

Portrait of A. L. Kroeber A. L. Kroeber Totem and Taboo: An Ethnologic Psychoanalysis (1920)

The experience of first-hand observers will probably be unanimous that primitive communities, like peasant populations, contain very few individuals that can be put into a class with the numerous neurotics of our civilization. The reason seems to be that primitive societies have institutionalized such impulses as with us lead to neuroses. The individual of neurotic tendency finds an approved and therefore harmless outlet in taboo, magic, myth, and the like, whereas the non-neurotic, who at heart remains attached to reality, accepts these activities as forms which do not seriously disturb him.
Source: Wikisource

Portrait of A. L. Kroeber A. L. Kroeber Totem and Taboo: An Ethnologic Psychoanalysis (1920)

Of very broad interest is the problem raised by Freud’s conjecture that the psychic impulses of primitive people possessed more ambivalence than our own except in the case of neurotics; that their mental life, like that of neurotics, is more sexualized and contains fewer social components than ours (pp. in, 121, 148) . Neurosis would therefore usually represent an atavistic constitution. Whatever its complete significance, there exists no doubt a remarkable similarity between the phenomena of magic, taboo, animism and primitive religion in general, and neurotic manifestations.
Source: Wikisource

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