Wilhelm Stekel Theory of neurosis What was Stekel's theory of neurosis? In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. How did this differ from Freud's theory of neurosis? the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams". What were some of Wilhelm's other ideas? The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement. What did he learn from Freud about neurosis? I don't know.
What did Freud say about Stekel's theory?
What did Freud say about Stekel's theory of neurosis?
Stekel made significant contributions to symbolism in dreams, "as successive editions of The Interpretation of Dreams attest, with their explicit acknowledgement of Freud's debt to Stekel": "the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams".  Considering obsessional doubts, Stekel said,  In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement.  Stekel wrote one of a set of three early "Psychoanalytic studies of psychical impotence" referred to approvingly by Freud: "Freud had written a preface to Stekel's book". Related to this may be Stekel's "elaboration of the idea that everyone, and in particular neurotics, has a peculiar form of sexual gratification which is alone adequate".  Freud credited Stekel as a potential forerunner when pondering the possibility that (for obsessional neurotics) "in the order of development hate is the precursor of love. This is perhaps the meaning of an assertion by Stekel (1911 [Die Sprache des Traumes], 536), which at the time I found incomprehensible, to the effect that hate and not love is the primary emotional relation between men". The same work is credited by Otto Fenichel as establishing 'the symbolic significance of right and left...right meaning correct and left meaning wrong '. Less flatteringly, Fenichel also associated it with "a comparatively large school of pseudo analysis which held that the patient should be 'bombarded' with 'deep interpretations,'" a backhanded tribute to the extent of Stekel's early following in the wake of his break with Freud. CANNOTANSWER
"elaboration of the idea that everyone, and in particular neurotics, has a peculiar form of sexual gratification which is alone adequate".
Wilhelm Stekel (; 18 March 1868 – 25 June 1940) was an Austrian physician and psychologist, who became one of Sigmund Freud's earliest followers, and was once described as "Freud's most distinguished pupil". According to Ernest Jones, "Stekel may be accorded the honour, together with Freud, of having founded the first psycho-analytic society.". However, a phrase used by Freud in a letter to Stekel, "the Psychological Society founded by you," suggests that the initiative was entirely Stekel's. Jones also wrote of Stekel that he was "a naturally gifted psychologist with an unusual flair for detecting repressed material." Freud and Stekel later had a falling-out, with Freud announcing in November 1912 that "Stekel is going his own way". Stekel's works are translated and published in many languages.

Early life 
Stekel was born in 1868 in Boiany (Yiddish Boyan), Bukovina, then an eastern province of the Austro-Hungarian empire, but now divided between Ukraine in the north and Romania in the south. His parents, who were of mixed Ashkenazi and Sephardic background, were relatively poor, a fact which restricted his life choices. However, the fact that he later used "Boyan" as one of his noms de plume seems to corroborate his own account of a happy childhood. 

After an abortive apprenticeship to a shoemaker, he completed his education, matriculating in 1887. He then enlisted as a "one-year-volunteer" with the 9th Company, Prince Eugen's Imperial Infantry Regiment No 41 in Czernowitz [today's Chernivtsi, Ukraine]. Under this scheme he was not obliged to do his military service until 1890, after completing the first part of his medical studies. He was therefore free to enrol at the University of Vienna in 1887, and studied under the eminent sexologist Richard von Krafft-Ebing, Theodor Meynert,  Emil Zuckerkandl, (whose son would later marry Stekel's daughter, Gertrude), Ernst Wilhelm von Brücke, Hermann Notnagel, and Max Kassowitz. 

From 1886 to 1896 Freud was head of the neurological department at the "1st Public Institute for Sick Children" (otherwise known as the Kassowitz Institute) of which Kassowitz had been the director since 1882. As Stekel worked at this institute during the summer semester of 1891, it seems probable that he knew about Freud then, and possibly was also introduced to him by one of the founder members of the Wednesday Psychological Society, Max Kahane, who also worked there. 

In 1890 Stekel completed the first six months of required military training, which he described as "the most disagreeable period of my life." No doubt in part because of this experience, in 1891 Stekel attended the International Pacifist Convention in Bern, funded by the well-known peace activist Berta von Suttner, and founded a University Pacifists Club supported not only by von Suttner, but also by Krafft-Ebing. 

Nevertheless, he was in such financial straits that at the instigation of his family he applied for a military scholarship. This bound him to another six years of service in the army, and also prohibited him from marrying until his release in 1897. He managed, however, by intentionally failing an examination and using a loophole in the regulations, to gain his release in 1894. 

Thereafter Stekel opened a successful doctor's practice, while as a sideline, following the example of his elder brother, the journalist Moritz Stekel, wrote articles and pamphlets covering issues around health and disease. In 1895 Stekel wrote an article, "Coitus in Childhood" which Freud cited in an article on "The Aetiology of Hysteria" in 1896. The same year Stekel cited Freud in an article on migraine, which, however, did not appear until 1897.

Career 

Stekel wrote a book called Auto-erotism: A Psychiatric Study of Onanism and Neurosis, first published in English in 1950. He is also credited with coining the term paraphilia to replace perversion. He analysed, among others, the psychoanalysts Otto Gross and A. S. Neill, as well as Freud's first biographer, Fritz Wittels. In his 1924 Freud biography, Wittels expressed his admiration for Stekel, to whose school he at that time adhered. This annoyed Freud who wrote in the margin of the copy of the book Wittels sent him 'Zu viel Stekel,' (Too much Stekel). Much later, Wittels, who by then had returned to the Freudian fold, still praised Stekel's "strange ease in understanding" but commented, "The trouble with Stekel's analysis was that it almost invariably reached an impasse when the so-called negative transference grew stronger". Stekel's autobiography was published posthumously in English in 1950.

Contributions to psychoanalytic theory

Theory of neurosis
Stekel made significant contributions to symbolism in dreams, "as successive editions of The Interpretation of Dreams attest, with their explicit acknowledgement of Freud's debt to Stekel": "the works of Wilhelm Stekel and others...since taught me to form a truer estimate of the extent and importance of symbolism in dreams".

Considering obsessional doubts, Stekel said,In anxiety the libido is transformed into organic and somatic symptoms; in doubt, the libido is transformed into intellectual symptoms. The more intellectual someone is, the greater will be the doubt component of the transformed forces. Doubt becomes pleasure sublimated as intellectual achievement.

Stekel wrote one of a set of three early "Psychoanalytic studies of psychical impotence" referred to approvingly by Freud: "Freud had written a preface to Stekel's book". Related to this may be Stekel's "elaboration of the idea that everyone, and in particular neurotics, has a peculiar form of sexual gratification which is alone adequate".

Freud credited Stekel as a potential forerunner when pondering the possibility that (for obsessional neurotics) "in the order of development hate is the precursor of love.  This is perhaps the meaning of an assertion by Stekel (1911 [Die Sprache des Traumes], 536), which at the time I found incomprehensible, to the effect that hate and not love is the primary emotional relation between men". The same work is credited by Otto Fenichel as establishing 'the symbolic significance of right and left...right meaning correct and left meaning wrong '.<ref>Otto Fenichel, 'The Psychoanalytic Theory of Neurosis (London 1946) p. 224</ref> Less flatteringly, Fenichel also associated it with "a comparatively large school of pseudo analysis which held that the patient should be 'bombarded' with 'deep interpretations,'" a backhanded tribute to the extent of Stekel's early following in the wake of his break with Freud.

Contributions to the theory of fetishism and of perversion
Stekel contrasted what he called "normal fetishes" from extreme interests: "They become pathological only when they have pushed the whole love object into the background and themselves appropriate the function of a love object, e.g., when a lover satisfies himself with the possession of a woman's shoe and considers the woman herself as secondary or even disturbing and superfluous (p. 3).
Stekel also deals differently than Freud with the problem of perversion. A lot of perversions are defense mechanisms (Schutzbauten) of the moral “self”; they represent hidden forms of asceticism. To Freud, the primal sexual venting meant health, while neuroses were created because of repressing sexual drives. Stekel, on the other hand, points out the significance of the repressed religious “self” in neuroses and indicates that apart from the repressed sexuality type, there is also a repressed morality type. This type is created in the conditions of sexual licentiousness while being opposed to doing it at the same time.
In the latter instance, 'Stekel holds that fetichism is the patient's unconscious religion'. "Normal" fetishes for Stekel contributed more broadly to choice of lifestyle: thus "choice of vocation was actually an attempt to solve mental conflicts through the displacement of them", so that doctors for Stekel were "voyeurs who have transferred their original sexual current into the art of diagnosis".

Complaining of Freud's tendency to indiscretion, Ernest Jones wrote that he had told him "the nature of Stekel's sexual perversion, which he should not have and which I have never repeated to anyone". Stekel's "elaboration of the idea that everyone, and in particular every neurotic, has a peculiar form of sexual gratification which is alone adequate" may thus have been grounded in personal experience.

On sado-masochism, "Stekel has described the essence of the sadomasochistic act to be humiliation".

Freud's critique of Stekel's theory of the origin of phobias
In The Ego and the Id, Freud wrote of the "high-sounding phrase, 'every fear is ultimately the fear of death'" — associated with Stekel (1908) — that it "has hardly any meaning, and at any rate cannot be justified", evidence perhaps (as with psychic impotence and love/hate) of his continuing engagement with the thought of his former associate.

On technique
Stekel "was also an innovator in technique...devis[ing] a form of short-term therapy called active analysis which has much in common with some modern form of counselling and therapy".

On aesthetics
Stekel maintained that "in every child there slumbered a creative artist". In connection with the psychoanalytic examination of the roots of art, however, he emphasised that "...the Freudian interpretation, no matter how far it be carried, never offers even the rudest criterion of 'artistic' excellence...we are investigating only the impulse which drives people to create". Analyzing the dreams of artists and non-artists alike, Stekel pointed out that "at the level of symbol production the poet does not differ from the most prosaic soul...Is it not remarkable that the great poet Goethe and the unknown little woman...should have constructed such similar dreams?".

Personal life
Stekel committed suicide in London by taking an overdose of Aspirin "to end the pain of his prostate and the diabetic gangrene". He was cremated at Golders Green Crematorium on 29 June 1940. His ashes lie in section 3-V of the Garden of Remembrance but there is no memorial.

He was married twice and left two children. Stekel's autobiography was published posthumously, edited by his former personal assistant Emil Gutheil and his wife Hilda Binder Stekel. She died in 1969.

A biographical account appeared in The Self-Marginalization of Wilhem Stekel (2007) by Jaap Bos and Leendert Groenendijk, which also includes his correspondence with Sigmund Freud. See also L. Mecacci, Freudian Slips: The Casualties of Psychoanalysis from the Wolf Man to Marilyn Monroe, Vagabond Voices 2009, pp. 101

In popular culture
 He is referenced in the episodes 22 and 26 of Ghost in the Shell: Stand Alone Complex.
 A quote attributed to Stekel ("The mark of the immature man is that he wants to die nobly for a cause.  The mark of the mature man is that he wants to live humbly for one.") is referenced in The Catcher in the Rye by J.D. Salinger. Cited by a character in the novel as a statement of Stekel's, it has sometimes been attributed to Salinger and may indeed be his paraphrase of a statement by the German writer Otto Ludwig (1813-1865), which Stekel himself has quoted in his writings: "Das Höchste, wozu er sich erheben konnte, war, für etwas rühmlich zu sterben; jetzt erhebt er sich zu dem Größern, für etwas ruhmlos zu leben." Cf. q:Wilhelm Stekel#Misattributed.

Selected publications
Stekel W. (1911). Die Sprache des Traumes: Eine Darstellung der Symbolik und Deutung des Traumes in ihren BezeihungenStekel W. (1911). Sexual Root of Kleptomania. J. Am. Inst. Crim. L. & CriminologyStekel W. (1917).  Nietzsche und Wagner, eine sexualpsychologische Studie zur Psychogenese des Freundschaftsgefühles und des FreundschaftsverratesStekel W. (1921). The beloved ego, foundations of the new study of the psyche
Stekel W. (1921) The depths of the soul; psycho-analytical studies
Stekel W. (1922). Compulsion and Doubt (Zwang und Zweifel) Liveright
Stekel W. (1922). Disguises of love ; psycho-analytical sketches
Stekel W. (1922). The Homosexual Neuroses
Stekel W. (1922). Bi-sexual love; the homosexual neurosis (2003 reprint: Bisexual Love. Fredonia)
Stekel W. (1922). Sex and dreams; the language of dreams
Stekel W. (1926). Frigidity in women Vol. II. Grove Press
Stekel W., Boltz O.H. (1927). Impotence in the Male: The Psychic Disorders of Sexual Function in the Male. Boni and Liveright
Stekel W., Van Teslaar J.S. (1929).  Peculiarities of Behavior: Wandering Mania, Dipsomania, Cleptomania, Pyromania and Allied Impulsive Disorders. H. Liveright
Stekel W. (1929).  Sadism and Masochism: The Psychology of Hatred and Cruelty. Liveright
Stekel W. (1943). The Interpretation of Dreams: New Developments and Technique. Liveright
Stekel W., Gutheil E. (1950). The Autobiography of Wilhelm Stekel. Liveright
Stekel W., Boltz O.H. (1950). Technique of Analytical Psychotherapy. Live right
Stekel W. (1952). Disorders of the Instincts and the Emotions -- The Parapathaic Disorders, Vol. 1 and Sexual Aberrations -- The Phenomena of Fetishism in Relation to Sex, Volume 2. (Two volumes in one.) Liveright
Stekel W., Boltz O.H. (1999 reprint). Conditions of Nervous Anxiety and Their TreatmentStekel W. (1952). Patterns of Psychosexual Infantilism Grove Press Books and Evergreen Books
Stekel W. (1961). Auto-erotism: a psychiatric study of masturbation and neurosis''. Grove Press

References

Further reading

External links

 Wilhelm Stekel's article "Poetry and Neurosis. Psychology of the Artist", Heksis 2/2010
 Kazimierz Dąbrowski "Remarks on Wilhelm Stekel's Active Psychoanalysis", Heksis 2/2010
 

1868 births
1940 deaths
1940 suicides
People from Novoselytsia Raion
Austrian Jews
Austrian psychologists
Freudians
Austrian sexologists
Austrian psychoanalysts
History of psychiatry
Suicides in London
Jewish psychoanalysts
Austrian emigrants to the United Kingdom
Drug-related suicides in England
Wish fulfillment is the satisfaction of a desire through an involuntary thought process. Wish fulfillment can occur in dreams or in daydreams, in the symptoms of neurosis, or in the hallucinations of psychosis. This satisfaction is often indirect and requires interpretation to recognize.

Sigmund Freud coined the term () in 1900 in an early text titled The Interpretation of Dreams.  According to Freud, wish fulfillment occurs when unconscious desires are repressed by the ego and superego. This repression often stems from guilt and taboos imposed by society. Dreams are attempts by the unconscious to resolve some repressed conflict.

Freud resisted subjecting his theories to scientific testing and verification, as did his followers. Freud rejected evidence against his theory in what his critics describe as an unscientific fashion. A patient of his once said she had a dream in which she spent time with her mother-in-law, and complained that wish fulfillment did not explain this dream, as she found her mother-in-law quite unpleasant; Freud responded her real wish must have been to disprove his theory. Freud's ideas about dream interpretation have been dropped as counterfactual or untestable by evidence-based psychologists in disciplines such as cognitive psychology.

References

Belief
Dream
Existentialist concepts
Existential therapy
Magical thinking
Motivation
Freudian psychology Freud's seduction theory () was a hypothesis posited in the mid-1890s by Sigmund Freud that he believed provided the solution to the problem of the origins of hysteria and obsessional neurosis. According to the theory, a repressed memory of an early childhood sexual abuse or molestation experience was the essential precondition for hysterical or obsessional symptoms, with the addition of an active sexual experience up to the age of eight for the latter.

In the traditional account of development of seduction theory, Freud initially thought that his patients were relating more or less factual stories of sexual mistreatment, and that the sexual abuse was responsible for many of his patients' neuroses and other mental health problems. Within a few years Freud abandoned his theory, concluding that the memories of sexual abuse were in fact imaginary fantasies.

An alternative account that has come to the fore in recent Freudian scholarship emphasizes that the theory, as posited by Freud, was that hysteria and obsessional neurosis result from unconscious memories of sexual abuse in infancy. In the three seduction theory papers published in 1896, Freud stated that with all his current patients he had been able to uncover such abuse, mostly below the age of four. These papers indicate that the patients did not relate stories of having been sexually abused in early childhood; rather, Freud used the analytic interpretation of symptoms and patients' associations, and the exerting of pressure on the patient, in an attempt to induce the "reproduction" of the deeply repressed memories he posited. Though he reported he had succeeded in achieving this aim, he also acknowledged that the patients generally remained unconvinced that what they had experienced indicated that they had actually been sexually abused in infancy. Freud's reports of the seduction theory episode went through a series of changes over the years, culminating in the traditional story based on his last account, in New Introductory Lectures on Psychoanalysis.

Freud’s seduction theory
On the evening of April 21, 1896, Sigmund Freud presented a paper before his colleagues at the Society for Psychiatry and Neurology in Vienna, entitled "The Aetiology of Hysteria". Using a sample of 18 patients—male and female—from his practice, he concluded that all of them had been the victims of sexual assaults by various caretakers. The cause of the patient's distress lay in a trauma inflicted by an actor in the child's social environment. The source of internal psychic pain lay in an act inflicted upon the child from outside. This led to his well-known ‘seduction theory’.

The medical journals of that time did not report Freud's lecture. In the Wiener klinische Wochenschrift, published weekly in Vienna, on May 14, 1896, three papers were reported from the April 21 meeting (p. 420). Two of the papers were reported in the usual manner. Invariably, the practice was to give the title of a paper, a brief summary of its contents, and an account of the ensuing discussion. But in the citation of the last paper, there was a break with tradition. The report reads as follows: Docent Sigm. Freud: Über die Ätiologie der Hysterie (Sigmund Freud, lecturer: On the Aetiology of Hysteria.) There was no summary and no discussion. Freud published it a few weeks later in the Wiener klinische Rundschau.

On the other hand, Freud had no trouble publishing three papers on the subject in a matter of months. Doubt has been cast on the notion that the occurrence of child sexual abuse was not acknowledged by most of Freud's colleagues. It has been pointed out that they were skeptical about Freud's claims of one hundred percent confirmation of his theory, and would have been aware of criticisms that his suggestive clinical procedures were liable to produce findings of doubtful validity.

Freud's seduction theory emphasizes the causative impact of nurture: the shaping of the mind by experience. This theory held that hysteria and obsessional neurosis are caused by repressed memories of infantile sexual abuse. Infantile sexual abuse, the root of all neurosis, is premature introduction of sexuality into the experience of the child. Trauma creates affects and thoughts that simply cannot be integrated. The adult who had a normal, non traumatic childhood is able to contain and assimilate sexual feelings into a continuous sense of self. Freud proposed that adults who experienced sexual abuse as a child suffer from unconscious memories and feelings incompatible with the central mass of thoughts and feelings that constitute his or her experience. Psychic disorders are a direct consequence of experiences that cannot be assimilated. Unconscious memories of infantile sexual abuse was a necessary condition for the development of certain disorders, hysteria in particular. But another condition had to be met: There had to be an unconscious memory of the abuse.

Freud’s reported evidence for the seduction theory
Freud had a lot of data as evidence for the seduction theory, but rather than presenting the actual data on which he based his conclusions (his clinical cases and what he had learned from them) or the methods he used to acquire the data (his psychoanalytic technique), he instead addressed only the evidence that the data he reportedly acquired were accurate (that he had discovered genuine abuse). He thought that the community could not yet handle the clinical case stories about sexual abuse. He did not want to present these stories before the seduction theory had become more accepted. Freud made several arguments to support the position that the memories he had uncovered were genuine. One of them was, according to Freud, that the patients were not simply remembering the events as they would normally forgotten material; rather they were essentially reliving the events, with all the accompanying painful sensory experiences.

On two occasions Freud wrote that he would be presenting the clinical evidence for his claims, but he never did so, which some critics have contended means that they have had to be taken largely on trust. Freud's clinical methodology at the time, involving the symbolic interpretation of symptoms, the use of suggestion and the exerting of pressure to induce his patients to "reproduce" the deeply repressed memories he posited, has led several Freud scholars and historians of psychology to cast doubt on the validity of his findings, whether of actual infantile abuse, or, as he later decided, unconscious fantasies.

Abandonment of ‘seduction theory’
Freud did not publish the reasons that led to his abandoning the seduction theory in 1897–1898. For these we have to turn to a letter he wrote to his confidant Wilhelm Fliess dated 21 September 1897. 
First, he referred to his inability to “bring a single analysis to a real conclusion” and "the absence of complete successes" on which he had counted. 
Second, he wrote of his “surprise that in all cases, the father, not excluding my own, had to be accused of being perverse" if he were to be able to maintain the theory; and the "realization of the unexpected frequency of hysteria… whereas surely such widespread perversions against children are not very probable." 
Third, Freud referred to indications that, he argued, the unconscious is unable to distinguish fact from fiction. In the unconscious there is no sign of reality, so one cannot differentiate between the truth and the fiction invested with feeling. 
Fourth, Freud wrote of his belief that in deep-reaching psychosis, unconscious memories do break through to the conscious, "so the secret of childhood experiences is not disclosed even in the most confused delirium." (In the same letter Freud wrote that his loss of faith in his theory would remain known only to himself and Fliess, and in fact he did not make known his abandonment of the theory publicly until 1906.)

The collapse of the seduction theory led in 1897 to the emergence of Freud's new theory of infantile sexuality. The impulses, fantasies and conflicts that Freud claimed to have uncovered beneath the neurotic symptoms of his patients derived not from external contamination, he now believed, but from the mind of the child itself.

There were some serious negative consequences of this shift. The most obvious negative consequence was that a limited interpretation of Freud's theory of infantile sexuality would cause some therapists and others to deny reported sexual abuse as fantasy; a situation that has given rise to much criticism (e.g. The Freudian Coverup by social worker Florence Rush). However, without the rejection of the seduction theory, concepts such as the unconscious, repressions, the repetition compulsion, transference and resistance, and the unfolding psychosexual stages of childhood would never have been added to human knowledge.

An alternative view involves the recognition that the notion of unconscious mental processes was commonplace before Freud started writing on the subject. Moreover, the skepticism of almost all non-Freudian psychiatrists and psychologists towards Freud's psychosexual stages of childhood is that it is not consistent with much of current informed opinion.

See also
 Jean Laplanche, psychoanalyst and theorist who took up Freud's abandoned theory and developed his  théorie de la séduction généralisée in 1987
 Emma Eckstein
 Auguste Ambroise Tardieu, French medical doctor and one of the first to examine and report sexual abuse in children
 The Assault on Truth by Jeffrey Moussaieff Masson
 The Freudian Coverup by Florence Rush
 In the Freud Archives by Janet Malcolm

References

Further reading
 Cioffi, F. (1998 [1973]. Was Freud a liar? Freud and the Question of Pseudoscience. Chicago: Open Court, pp. 199–204.
 Kurt R. Eissler, Freud and the seduction theory: A brief love affair, New York: International Universities Press, 2001
 Robert Fliess, Symbol, Dream and Psychosis: Volume III Psychoanalytic Series, 1973
 Esterson, A. (1998). Jeffrey Masson and Freud's seduction theory: a new fable based on old myths. History of the Human Sciences, 11 (1), pp. 1–21. http://human-nature.com/esterson/
 Esterson, A. (2001). The mythologizing of psychoanalytic history: deception and self-deception in Freud's accounts of the seduction theory episode. History of Psychiatry, Vol. 12 (3), pp. 329-352.
  
 Freud, S. (1896a). Heredity and the aetiology of the neuroses. Standard Edition Vol. 3, 143-156.
 Freud, S. (1896b). Further remarks on the neuro-psychoses of defence. Standard Edition Vol. 3, 162-185.
 Freud, S. (1896c). The aetiology of hysteria. Standard Edition, Vol. 3, 191-221.
 Israëls, H. and Schatzman, M. (1993) The Seduction Theory. History of Psychiatry, iv: 23-59.
 Masson, J. M. (1984). The Assault on Truth: Freud's Suppression of the Seduction Theory. New York: Farrar, Straus and Giroux.
 Masson, J. M. (editor) (1985). The Complete Letters of Sigmund Freud to Wilhelm Fliess 1887-1904. ed. and trans. J. M. Masson. Cambridge, MA: Harvard University Press.
 Schimek, J. G. (1987). Fact and Fantasy in the Seduction Theory: a Historical Review. Journal of the American Psychoanalytic Association, xxxv: 937-65.
Wolff, Larry (1988 / 1995): Child Abuse in Freud's Vienna. New York: New York University Press. .

External links 
"Freud and Seduction Theory Reconsidered"
"Interview with Larry Wolff on Freud and the Seduction Theory"

History of psychology
Freudian psychology