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Conversely, Freud's study of Michelangelo's Moses (1914b) ignored the facts of the artist's life. The [[interpretation]] is based on the [[feelings]] of the viewer, Freud in this case, and his understanding of the Bible. He explicates the work using the same method used for dreams, teasing out what is hidden or [[secret]] by means of details that are barely [[visible]]. Freud does not sharply distinguish between interpretation of the work of art and reconstruction of the author's [[fantasies]], and when he turns to Jensen's <i>Gradiva</i> (1907a [1906]), it is only as an afterthought that he questions the author about the actual [[existence]] of a young [[girl]] with a club foot whom the author was supposed to have known in childhood.
The term "applied psychoanalysis" does not seem to be appropriate when we consider that for Freud—as for many psychoanalysts like Karl [[Abraham]], Otto Rank, Wilhelm Stekel, Max Graf, Theodor Reik, and Fritz Wittels—it was not a question of demonstrating that the psychoanalytic method could be used outside the context of therapy (Laplanche proposed the expression, "extramural psychoanalysis"), but of developing hypotheses concerning this method within a field of research other than therapy.
Aside from the psychoanalysis of works of art, Freud highlighted the interest of psychoanalysis (1913j) not only for psychology but for the other [[sciences]]. By "interest" he meant the implications—being in (<i>inter-esse</i>)—of psychoanalysis for the other sciences, which can make use of psychoanalysis as a means of self-enrichment and even [[self-analysis]]. Thus [[linguistics]] could draw [[On Dreams|on dreams ]] and [[symbols]] for the study of [[language]], [[philosophy]] could make use of the psychography of [[philosophers]], and [[biology]] could borrow the opposition between ego [[instinct]] and [[sexual]] instinct to [[identify]] the opposition between an immortal germ plasma and isolated individuals. Similarly, the [[history]] of [[civilization]] could make use of the psychoanalytic approach to [[myth]] to help explain [[religion]].
Nearly fifteen years later, in <i>The Question of [[Lay Analysis]]</i>, Freud wrote, "As a 'depth psychology,' a theory of the [[mental]] unconscious, it can become indispensable to all the sciences which are concerned with the evolution of human civilization and its major institutions such as art, religion, and the [[social]] [[order]]. It has already, in my opinion, afforded these sciences considerable help in solving their problems. But these are only small contributions compared with what might be achieved if historians of civilization, psychologists of religion, philologists and so on would agree themselves to handle the new [[instrument]] of research which is at their service. The use of analysis for the treatment of the neuroses is only one of its applications; the [[future]] will perhaps show that it is not the most important one" (1926e, p. 248).
Of course it is not necessarily the case that the benefit of psychoanalysis for the sciences is a one-way [[process]]. Just as the "application" of psychoanalysis outside therapy leads to discoveries that [[affect]] therapy through a deepening of theory and method, it benefits psychoanalysis to be questioned by the sciences with which it interacts. The "interactions of psychoanalysis" (Mijolla-Mellor, S. de) highlight the fact that it is [[impossible]] to focus psychoanalysis on a specific [[domain]] without the validity of its own methodology being questioned in turn. Such interactions assume the pursuit of a renewed [[epistemological]] investigation of the [[value]] of the psychoanalytic method and its ability to [[encounter]] other logics. This not only provides new insight into the field of application but also helps clarify the essential nature and potential for growth of psychoanalysis itself. The principal [[reason]] for this fecundity lies in the ability of psychoanalysis to allow itself to be questioned, and enriched, by, the fields of inquiry toward which it is directed.
==See Also==
merican Imago; [[Anthropology]] and psychoanalysis; Christians and [[Jews]]: A [[Psychoanalytical]] Study; [[Cinema]] (criticism); [[Cinema and psychoanalysis]]; Civilization (Kultur); "[[Claims of Psychoanalysis to Scientific Interest]]"; Criminology and psychoanalysis; Delusions and Dreams in Jensen's "Gradiva"; Don Juan and the [[Double]]; "[[Dream]] and Myth"; École Freudienne de [[Paris]]; Ethnopsychoanalysis; [[Ethology]] and psychoanalysis; Hard sciences, psychoanalysis and the; Freud, the Secret [[Passion]]; Goethe and psychoanalysis; [[Hamlet and Oedipus]]; [[History and Psychoanalysis|History and psychoanalysis]]; Imago, Zeitschrift für die Anwendung der [[Psychanalyse]] auf die Geistesiwissenschaften; [[Law and psychoanalysis]]; [[Leonardo da Vinci]] and a Memory of his Childhood; [[Linguistics and psychoanalysis]]; [[Literary and artistic creation]]; [[Literature and Psychoanalysis|Literature and psychoanalysis]]; [[Moses and Monotheism]]; "[[The Moses of Michelangelo]]"; Myth of the [[Birth]] of the Hero, The; Mythology and psychoanalysis; ; Psyché, revue internationale de psychanalyse et des sciences de l'[[homme]]; Psychoanalysis of Fire, The; Psychoanalytic Bewegung, Die; Psychobiography; Psychohistory; Psychology and psychoanalysis; [[Racism]], [[anti-Semitism]], and psychoanalysis; [[Sartre]] and psychoanalysis; Schiller and psychoanalysis; "Seventeenth-Century Demonological Neurosis, A"; [[Shakespeare and psychoanalysis]]; [[Sociology]] and psychoanalysis, sociopsychoanalysis; [[Spinoza]] and psychoanalysis; [[Structuralism]] and psychoanalysis; [[Surrealism]] and psychoanalysis; The Life and Works of Edgar Allen Poe; Thomas Woodrow Wilson, Twenty-Eighth President of the [[United States]]; [[Totem and Taboo]]; [[Training]] of the psychoanalyst; [[Visual]] arts and psychoanalysis.
==References==
<references/>
* [[Freud, Sigmund]]. (1887-1904). The [[complete]] letters of [[Sigmund Freud]] to [[Wilhelm Fliess]], 1887-1904, Ed. and Trans. Jeffrey Moussaieff Masson. Cambridge, Mass, and [[London]]: The Belknap Press, 1985.
* ——. (1905c). [[Jokes and Their Relation to the Unconscious|Jokes and their relation to the unconscious]]. SE,8.
* ——. (1906c). Psycho-analysis and the establishment of the facts in legal proceedings. SE, 9: 99-114.
* ——. (1907a [1906]). Delusions and dreams in Jensen's "Gradiva." SE, 9: 1-95.
* ——. (1907b). Obsessive actions and religious practices. SE, 9: 117-127.
* ——, (1908e [1907]). "Creative writers and day-dreaming." SE, 9: 143-153.
* ——. (1910c). [[Leonardo Da Vinci|Leonardo da Vinci ]] and a memory of his childhood. SE, 11: 59-137.
* ——. (1912-1913). Totem and taboo. SE, 13: ix-161.
* ——. (1913j). The claims of psycho-analysis to scientific interest. SE, 13: 163-190.
