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1909 edition, stating that symbols appear not only in dreams but also in myths, folklore and religion. Throughout, he retains the 1909 2 nd edition statement on the importance of both the universal and individually specific symbols and their potentially multiple meaning in dream- interpretation, against restricting “the work of translating dreams merely to translating symbols and against abandoning the technique of making use of the dreamer's associations”. He holds that ‘The two techniques of dream interpretation must be complimentary of each other; but…first place continues to be held by the procedure which…attributes decisive significance to the comments made by the dreamer, while the translation of symbols … is also at our disposal as an auxiliary method (Freud 1900, 2 nd ed. 1909, p. 359). Unconscious symbols, which may be understood as a compromise formation from the point of view of instinctual wish and the beginning of imposed delay or of symbolic gratification, are not meant to communicate. Yet, through free associations (and appreciation of the laws of the primary process mechanisms), the disguise imposed by censorship can lead to revelation of the unacceptable wishes (not fit for communication) behind the symbols. Thus, for Freud, together with dreams, unconscious symbolic expressions of any kind permitted access to unconscious conflicts and fantasies, and they became one of the main roads for constructing interpretation from the beginning of psychoanalysis. This disguise/revelation aspect of psychoanalytic symbolism would be further developed in Freud’s subsequent writings. In 1901 text of “Psychopathology of Everyday Life” Freud establishes a radical notion of a continuity between neurotic illness and health, widening the scope of conceptualization of symbolic representations from dreams and neuroses onto everyday psychic functioning of relatively healthy individuals, in whose parapraxes of spoken or written speech and ‘chance’ actions fantasies and wishes would find indirect symbolic expressions. Individualized branching networks of symbolic substitutions, operating through similar psychic mechanisms as in dreams and neuroses, e.g., repression, reaction formation are here exemplified in wide variety of ‘everyday’ activities from intimate, social, leisure and professional life. Besides also further exemplification of psychic determinism and the method of free association, this text broadens a range of societal-cultural areas where the theory of symbolism, including symbolic representation, substitution, expression and meaning can be extended (Freud 1905, 1907, 1907, 1910, 1913a, 1913b, 1919, 1921, 1922, 1932, 1939). In 1910, Freud added two papers, directly or indirectly implicating symbolism: In “Leonardo da Vinci and the Memory of his Childhood”, Freud (1910a) outlined comprehensively his first conceptualization of the path psychoanalytic symbolism undertakes towards artistic sublimation. In “Antithetical Meaning of the Primal Words” (Freud 1910b), he pointed out the similarity of symbolism in ‘dream language’ and ancient languages, especially in terms of the ‘law of contradiction’: in both dreams and ancient languages the opposite meanings can coexist.
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