Customer Service | Help | FAQ | PEP-Easy | Report a Data Error | About
:
Login
Tip: To zoom in or out on PEP-Web…

PEP-Web Tip of the Day

Are you having difficulty reading an article due its font size? In order to make the content on PEP-Web larger (zoom in), press Ctrl (on Windows) or ⌘Command (on the Mac) and the plus sign (+). Press Ctrl (on Windows) or ⌘Command (on the Mac) and the minus sign (-) to make the content smaller (zoom out). To go back to 100% size (normal size), press Ctrl (⌘Command on the Mac) + 0 (the number 0).

Another way on Windows: Hold the Ctrl key and scroll the mouse wheel up or down to zoom in and out (respectively) of the webpage. Laptop users may use two fingers and separate them or bring them together while pressing the mouse track pad.

Safari users: You can also improve the readability of you browser when using Safari, with the Reader Mode: Go to PEP-Web. Right-click the URL box and select Settings for This Website, or go to Safari > Settings for This Website. A large pop-up will appear underneath the URL box. Look for the header that reads, “When visiting this website.” If you want Reader mode to always work on this site, check the box for “Use Reader when available.”

For the complete list of tips, see PEP-Web Tips on the PEP-Web support page.

Rempel, M.H. (1998). In Fairness to Freud: A Response to Carveth. Canadian J. Psychoanal., 6(1):149-152.

(1998). Canadian Journal of Psychoanalysis, 6(1):149-152

In Fairness to Freud: A Response to Carveth

Morgan H. Rempel

In “Freud's Flawed Philosophy of Religion: A Reply to Rempel” (this journal), Donald Carveth raises a number of thought-provoking questions about what he considers several weak links in both Freud's philosophy of religion and my attempt to defend Freud's general position in the paper “Understanding Freud's Philosophy of Religion” (1997). While I am grateful for Carveth's reflections on these matters, particularly his detailed observations about Freud's general failure to “distinguish different manifestations of religious faith and practice” according to “levels of drive. structural… [and] object-relational” (p. 142) organization, I must take issue with his characterization of my overall approach to the matter of religious belief and reality-testing. On page 145, for example, Carveth writes,

Let us be clear about the form of Rempel's (Freud's) argument: religion is a primary process affair that impairs reality-testing and any “religion” that is significantly a secondary process affair and that does not impair reality testing is, by definition, not really religion and therefore doesn't count against the theory. Aside from the tautological and self-confirming circularity of this argument, it is worth noting that it relies upon the very distinction between “authentic” and “inauthentic” religion that Freud and Rempel reject in the hands of religion's friends, but rather self-servingly employ freely as its enemies.

While I agree with Carveth that an argument presented in the form he describes would certainly appear to rely “upon the very distinction between ‘authentic’ and ‘inauthentic’ religion that Freud and Rempel reject” and could well be described as “tautological” and “self-confirming” (Carveth, p.

[This is a summary or excerpt from the full text of the book or article. The full text of the document is available to subscribers.]

Copyright © 2020, Psychoanalytic Electronic Publishing, ISSN 2472-6982 Customer Service | Help | FAQ | Download PEP Bibliography | Report a Data Error | About

WARNING! This text is printed for personal use. It is copyright to the journal in which it originally appeared. It is illegal to redistribute it in any form.