Pamela Cooper-White, Christiane Brooks Johnson Professor of Psychology and Religion at Union Theological Seminary in New York, was the first person generously to suggest to me that I should apply for the Freud Fulbright she held in 20132014. Truly thankful, though scarcely a distant or objective reader, I learned that we had read many of the same sources, walked the same streets, been intrigued by many of the same enigmas in that strange and splendid city of Vienna. Probably we are both deeply grateful to have walked on the broken kitchen tiles and looked out the same windows Freud did when watching his children play. Cooper-White has made these experiences and questions, especially her investigation of two working hypotheses (about complexity of attitudes toward religion among Freud’s earliest collaborators/disciples, and about the effects of antisemitism on these attitudes), into a story, both scholarly and engrossing, that has greatly enriched my understanding of the early years of psychoanalysis, and of course, created more questions. Freud referred to himself as a “godless Jew” and affectionately referred to his beloved collection of antiquities as his “old and dirty gods.” Cooper-White begins with the research she originally intended to do in Vienna and had expected would form the substance of her book. Her careful reading overwhelmed her original questions, transformed both her understandings of the origins of psychoanalysis, and of the whole project. First, she began to listen in on the meetings of the Wednesday Society1, as it met first in Freud’s waiting room at Berggasse 19—and later in the Café Arkaden—for its discussions of religion, her own central interest. Knowing already, as psychoanalysts and scholars of psychoanalysis usually do, of Freud’s atheism, she found herself intrigued by the lively and varied discussions about religion among Freud’s earliest interlocutors. She had to conclude that his infamous tendency to repress dissent came later, and always had exceptions.

中文翻译：

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古老而肮脏的神：宗教、反犹太主义和精神分析的起源帕梅拉·库珀-怀特

帕梅拉·库珀-怀特 (Pamela Cooper-White) 是纽约联合神学院心理学和宗教教授克里斯蒂安·布鲁克斯·约翰逊 (Christiane Brooks Johnson) 的第一个慷慨地向我建议我应该申请她在 20132014 年举办的弗洛伊德富布赖特的人。或者客观的读者，我了解到我们读过许多相同的资料，走过相同的街道，被那个陌生而辉煌的维也纳城市中的许多相同的谜所吸引。可能我们都非常感激能在破碎的厨房瓷砖上行走，并从弗洛伊德看着孩子们玩耍的窗户向外望去。Cooper-White 提出了这些经验和问题，特别是她对两个工作假设的调查（关于弗洛伊德最早的合作者/门徒对宗教态度的复杂性，以及反犹太主义对这些态度的影响），变成一个既学术又引人入胜的故事，极大地丰富了我对精神分析早期的理解，当然也创造了更多的问题。弗洛伊德称自己为“无神的犹太人”，并亲切地称他心爱的古物收藏为他的“古老而肮脏的神”。库珀-怀特从她原本打算在维也纳进行的研究开始，并期望将成为她书的实质内容。她的仔细阅读压倒了她最初的问题，改变了她对精神分析起源和整个项目的理解。首先，她开始聆听星期三协会的会议，因为它首先在弗洛伊德在 Berggasse 19 号的候诊室见面，后来在 Café Arkaden 见面，讨论宗教问题，她自己的中心利益。正如精神分析学家和精神分析学者通常所做的那样，她已经知道弗洛伊德的无神论，她发现自己对弗洛伊德最早的对话者之间关于宗教的生动多​​样的讨论很感兴趣。她不得不得出结论，他那臭名昭著的压制异议的倾向是后来才出现的，而且总是有例外。