Freud And Erik Erikson Tie Religion Essay

Freud And Erik Erikson Tie Religion Essay

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The first essay of this paper will cover Question two of section “A”. This essay will examine Sigmund Freud and Erik Erikson tie religion in early childhood, with a focus on the contrasting difference of both thinkers’ views of the means in determining the value of religion and how religion is related to mature development. Finally, both thinkers’ views will be analyzed to determine the value of religious implication and my personal opinion of which thinker provides the most compelling view.
It is well known that Sigmund Freud based his thinking purely on science and the notion of common sense; anything else is deemed a non-factual response stemming from a lack of knowledge or understanding of a specific subject. A major subject of Freud critique is religion. His popular view is that religious belief is a means to repress fear and anxiety in the face of adversity and the unknown. “ There are the elements, which seem to mock at all human control...these forces nature rises up against us, majestic, cruel and inexorable; she brings to our mind once more our weakness and helplessness.” (Freud) For this reason, among others, Freud sees this means of repressive behavior, the religious practice, as detrimental to a child’s wellbeing and overall psychological development. Freud expresses religion as a construct that aids in coping with elements out of our control or understanding. Moreover, religion allows one to believe that their actions in life will serve for a higher purpose. “And thus a store of ideas is created, born from man’s need to make his helplessness tolerable... Life in this world serves a higher purpose... (Freud). Everything that happens in this world is an expression of the intentions of an intelligence superior to us,...


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...rovided an updated version of Freud’s thinking in his further development of the psychosocial stages and does effectively correlate the relevance of religious integration and his openness for interpretation, where Freud simply dismisses religion as nonsense and doesn’t mean to discuss any potential benefit. It is difficult to debate reason, however, as a non-religious individual, I’m still am compelled by Erikson as he further contemplates the potential for good in religious integration in an individual 's youth. I am of the belief that both thinkers’ ideas serve a purpose in their field. Therefore, I deem what is conclusively optimal; that the amalgamation of both factual thinking and, when applicable, religious or spiritual interpretation, relevant to general understanding allows for an individual to perceive the world and personal growth as they see beneficial.

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