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HUMANITIES 139 Windows offers more limited concordance functions, but the forthcoming new Windows version of WordCnmcher may satisfy more users. Electronic texts are of course essential for TACT. Some forty texts are described in the book, but the accompanyillg CD-ROM contains some 2650 texts ill more than 600 files. These are mostly in English (British, American, and Canadian) but a small amolUlt of material in French, German, and Spanish is included. All the texts are very well documented. They are ASCII files, which means that they canbe used by other programs, and some also have TACT databases already compiled. For anyone interested in electronic texts, this CD-ROM is likely to become a much more valuable resource than TACT itself. (SUSAN HOCKEY) John O'Neill, editor. Freud and the Passions Penn State Press. x, 236. us $40.00 cloth, us $17.95 paper Fashion-conscious commentators refer to Freudian thought lin ruins.' Fundamentalistsl who treat the Freudian ceuvre as scripture, do worse: their defences damage the reputation of psychoanalytic theory more than heretics could. Freud revised his thought to the end of his life, and surely succeeding generations are to do no less. Freud is best served by critical and creative responses, not worship. John O'NeilYs collection of essays by eleven writers, including himself, honours the Freudian legacy. Freud is not sacred here, nor is he profaned. Post-Freudians such as Klein, Winnicott, and Lacan appear as forwarders of Freudian thought. Contributors to this collection focus on passions love , hate, anger, pleasure, envy, the passionfor knowledge, the passionfor ignorance, to name some - and passions become launch points for discussions of psychoanalytic theory. Passion - derived from the Latin pati, to sufferl to endure - fascinates almost morbidly, partlybecause it eludes understanding, partly because we see self and other helpless against it. 'Passion,' O'Neill writes, 'is a relationship that cannotbeforegonel ignored or abandoned.' Passions mock intelligence, will, freedom. In psychoanalysis, Freud proposed a dispassionate 'science' of passion. Some contributors apply Freudian theory out of the box. John Forrester, in an essay that uses psychoanalytic theory to analyse the notion of social justice, contends that 'thepassion ofenvy is the source of a society founded on the idea ofjustice.I We desire not justice but that the other have no more than we have. Forrester follows Freud in seeing adult envy rooted in childrenI scompetitionfor affectionand favours. Ashamed ofchildishenvy, we take pains to deny its role by putting forward benevolent explanations - for example, our concern about fairness - for the way we structure 140 LETTERS IN CANADA 1996 society. Forrester concludes: 'Itseemswe are nowaccustomed to Godbeing dead, but we would be reluctant to admit social justice is dead.' Other contributors challenge the analyses in Freud's case studies. In her beautifully clear account of the intersubjectivityofpsychoanalytic dialogue, Clare Kahane credits Freud for allowing 'us to see entmciation itself as a form of passion.' Yetin his famous accmmt ofhis failed analysis with Dora, it is, Kahane claims, Freud's voice that was hysterical and that dominated the dialogue as he pressed his interpretation on this young woman. If psychoanalysis is about giving voice, then, according to Kahane, we must ask 'Who has the voice? Who does what with it?' Ellie Raglund also revisits Dora, and, following Lacan, argues that Freud's interpretation, even if correct,blinded Dora to 'her passionfor ignorance,' her desire to not-know; Dora abandoned her analysis with her ignorance, and her suffering, intact. John O'Neillexamines the Leonardo essay where Freud'claims Leonardo's soulfor psychoanalysisbyinscribingthepsychoanalytic theory ofsexuality upon the sketchy biographical details of the Da Vinci family.' Even as O'Neill explicates this I grotesque combinationofknowledge and delusion,' he esteems Freud's effort to ground the capacity for artistic and intellectual expression in the sublimation of early sexual curiosity. So, though Freud's overheated 'passion for knowledge' veers into 'passion for error,' Freud's lapses do not nullify the enterprise. Because we share the passion to know, we calIDot but probe the determining substructures of human mental and emotional life. Freud defined the quest. A splendid essay by Don Carveth brings together religious, philosophical , and various psychoanalytic traditions to attack reductionist hypotheses: neither Freud's drive theory (the 'mystification...

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