ABSTRACT
For nearly two thousand years Greek philosophy and psychology dominated the Western world. And although we have come a long way from Aris totle's dissertation on the soul, the most significant change occurred in this century. Freud marks the turning point in that he was the last to offer us a comprehensive model of the human soul in the philosophical, theological, and literary sense, and the first to use machine analogies to describe human behavior. These two contradictory trends run throughout his work. True to humanistic tradition, for example, he inspired his pupils to band together and to accept his teachings as some sort of gospel truth. But aware of the growing impact of science, he also introduced terms such as psychical appa ratus, energy, mechanism, and resistance (Freud, 1938; Freud and Breuer, 1892, Freud, 1925). In his attempts to mechanize the soul, he negated the humanistic component of psychoanalysis, perhaps its most basic and endur ing feature. As a result, human relations were analyzed in a technical way, and what passed between doctor and patient no longer existed in its own right but was viewed as a repetition of earlier experiences and was termed
transference and countertransference (Freud, 1912). In the same vein, psy choanalysis was considered a method and labeled a technique (Freud, 19131915). After Freud's death, the individualistic goal of self-realization in education and training was sacrificed to bureaucratic and organizational re quirements. For years, trainees were tied down in one locale, preventing their contact with other centers and people; they had to attend scores of evening seminars disruptive to their family life; and their personal and training analyses grew longer and longer until they became practically inter minable (Lewin and Ross, i960).
