Religion is a body of beliefs and practices shared by a given social group and connecting it to a higher agency, generally a divinity or divine human. Interestingly, the word {{Top}}religious|religion is the same in most western languages, Latin or Germanic. However, the origin of the term has, for more than two thousand years, been the object of an intense debate that is of interest to psychoanalysis. According to the Latin authors Lactantius and Tertullian, the word is related to the Latin verb religare, "to reconnect, to bind again." Religion would, therefore, involve a twofold connection—among humankind and between humankind and God. In Cicero, religion is associated with the verb relegere, "to gather." In this case religion is said to be a gathering together, an interiority, some scruple that prevents or delays action and entails the performance of certain rites. In this sense we agree with philosopher Michel Serres and the linguistÉmile Benveniste that the opposite of religion is negligence.{{Bottom}}
The topic ==Sigmund Freud==[[Freud]] renounced the [[Jewish]] [[religion]] of religion was initially examined by Freud his [[parents]] -- though not his [[Jewish]] [[identity]] -- and Breuer in the Studies on Hysteria (1895d), where hysteria could be considered a reaction to mental suffering associated with religious doubthimself an [[atheist]]. [[Freud's first detailed examination ]] regarded [[monotheistic]] forms of [[religion]] as the [[sign]] of a highly developed [[state]] of [[civilization]]. [[Freud]] [[thought]] that all [[religions]] were barriers to [[cultural]] [[progress]], "Obsessive Actions and Religious Practices," appeared thus argued that they should be abandoned in 1907. The first book in which he discussed religious themes was Totem and Taboo (1912-1913a)favor of [[science]].
==Reality and Delusion==[[Freud saw ]] argued that [[religion in its collective ]]s were an attempt to protect oneself against [[suffering]] by "a delusional remoulding of [[reality]]," and individual formsthus concluded that they "must be classed among the mass-[[delusions]]" of humankind.<ref>{{F}} ''[[Civilization and Its Discontents]]''. 1930. [[SE]] XXI. p. On 81</ref> [[Freud]] saw the one hand he viewed the church [[idea]] of [[God]] as the prototype an expression of an artificial crowd (as the army), where each individual must love his leader (Christ, [[infantile]] longing for example) as a protective [[father and other men as his brothers]]. Religion helped maintain the cohesion <ref>{{F}} ''[[Works of a human group threatened with disintegration if there was a loss Sigmund Freud|The Future of faith (1921c)an Illusion]]''. On the other hand1927. [[SE]] XXI, he also saw 3.</ref> [[Freud]] described [[religion, with its ceremonies and detailed rites, ]] as a "[[universal ]] [[obsessional]] [[neurosis, where scruples were transformed into obsessive acts]]. Religion would contribute to humankind's transition from a natural state to a cultured one through the sacrifice "<ref>{{F}} "[[Works of human drivesSigmund Freud|Obsessiove Actions and Religious Practices]]." 1907. But the progress of civilization also implied a return to the irrational and the maintenance of illusions that maintained the individual within the confines of his infantile neuroses (1927c)[[SE]] IX, 116.</ref>
The Freudian approach to religion has more to do with anthropology than with theology: Religion is a part of civilization and the discussion of its dogmas is less important than its hold on society and the individual. From this point of view Freud, who claimed to be ==Jacques Lacan==[[Jacques Lacan]] also considers himself an [[atheist]], had to confront having renounced the criticisms [[Catholic]] [[religion]] of his friendparents. Like [[Freud]] he opposes [[religion]] to [[science]], Pastor Pfister, along and aligns [[psychoanalysis]] with those of his former student Carl Jungthe latter.<ref>{{S11}} p. Moreover, Freudian conceptions of religion relied on the knowledge available during 265</ref> [[Lacan]] states that the early twentieth century, which has since often been challenged by the findings [[true]] [[formula]] of archeology and epigraphy[[atheism]] is not ''God is [[dead]]'' but ''God is [[unconscious]]''.<ref>{{S11}} p. 59</ref> ==Examples==[[Lacan]]'s [[discourse]] abounds in [[metaphor]]s drawn from [[Christian]] [[theology]]. Thus The most obvious example is surely the character of Moses leading phrase the people [[Name-of Israel through -the desert and out of Egypt in Exodus-Father]], which [[Lacan]] adopts to denote a figure magnified fundamental [[signifier]] whose [[foreclosure]] leads to [[psychosis]]. The changes wrought by Freud, seems the [[symbolic]] are described in creationist rather than evolutionary [[terms]]. In the early twenty[[seminar]] of 1972-first century to have more to do with myth than with history. And3, unlike Jung[[Lacan]] uses the term "[[religion|God]]" as a [[metaphor]] for the [[Other|big Other]], Freud rarely made reference and compares [[woman|feminine]] ''[[jouissance]]'' to the religions ecstacy experienced by Christian mystics such as St Teresa of the Far East, which are so unlike Hellenistic and Middle Eastern culturesAvila.<ref>{{S20}} p.70-1</ref>
==See Also==
* [[Beirnaert, Louis]]{{See}}* [[Belief]]* [[Certeau, Michel de]]* [[Choisy, Maryse]]* [["Claims of Psychoanalysis to Scientific Interest"]]* [[Future of an Illusion, The]]* [[Ideology]]* [[Illusion]]* [[Judaism and psychoanalysis]]* [[Jung, Carl Gustav]]* [[Lacan, Jacques-MarieÉmile]]* [[Moses and Monotheism]]* [[Mysticism]]* [[Oceanic feeling]]* [[Philippson Bible]]* [[Rite and ritual]]* [["Seventeenth-Century Demonological Neurosis, A.]]{{Also}}
==References==
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# Freud, Sigmund. (1907b). Obsessive actions and religious practices. SE, 9: 115-127.# ——. (1912-1913a). Totem and taboo. SE, 13: 1-161.# ——. (1921c). Group psychology and the analysis of the ego. SE, 18: 65-143.# ——. (1927c). The future of an illusion. SE, 21: 1-56.# ——. (1939 [1934-1938]). Moses and monotheism: Three essays. SE, 23: 1-137.</div>
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