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![Donation [Chahee]](https://kpopsource.com/data/medal/1227_1601813409m.jpg)
A man suffering from total hysterical blindness recovered his power of sight in the course
of treatment, but it was only partial at first and remained so for a long time.
He could see everything with the exception of people’s heads.
He saw all the people round him without heads.
Thus he sees—and does not see.
One lady, who had completely lost her hearing because of an hysterical affection, often used to sing.
Once, when she was singing, her doctor seated himself unobserved at the piano and softly accompanied her.
In passing from one stanza to the next he made a sudden change of key, whereupon the patient, without
noticing it, went on singing in the changed key. Thus she hears—and does not hear.
From a large number of like experiences it had been concluded that only the conscious mind of the patient
does not see and hear, but that the sense function is otherwise in working order.
This state of affairs directly contradicts the nature of an organic disorder, which always affects the actual function as well.
We can of course take the view that the repressed remnants of decency are in this case only a traditional hang-over from infancy, which imposes an unnecessary check on instinctual nature and should therefore be eradicated.
The principle of écrasez l’infâme would end in a theory of absolute libertinism.
Naturally, that would be quite fantastic and nonsensical. It should never be forgotten— and of this the Freudian school must be reminded—that morality was not brought down on tables of stone from Sinai and imposed on the people, but is a function of the human soul, as old as humanity itself.
Morality is not imposed from outside; we have it in ourselves from the start—not the law, but our moral nature without which the collective life of human society would be impossible. That is why morality is found at all levels of society.
It is the instinctive regulator of action which also governs the collective life of the herd. But moral laws are valid only within a compact human group
of treatment, but it was only partial at first and remained so for a long time.
He could see everything with the exception of people’s heads.
He saw all the people round him without heads.
Thus he sees—and does not see.
One lady, who had completely lost her hearing because of an hysterical affection, often used to sing.
Once, when she was singing, her doctor seated himself unobserved at the piano and softly accompanied her.
In passing from one stanza to the next he made a sudden change of key, whereupon the patient, without
noticing it, went on singing in the changed key. Thus she hears—and does not hear.
From a large number of like experiences it had been concluded that only the conscious mind of the patient
does not see and hear, but that the sense function is otherwise in working order.
This state of affairs directly contradicts the nature of an organic disorder, which always affects the actual function as well.
We can of course take the view that the repressed remnants of decency are in this case only a traditional hang-over from infancy, which imposes an unnecessary check on instinctual nature and should therefore be eradicated.
The principle of écrasez l’infâme would end in a theory of absolute libertinism.
Naturally, that would be quite fantastic and nonsensical. It should never be forgotten— and of this the Freudian school must be reminded—that morality was not brought down on tables of stone from Sinai and imposed on the people, but is a function of the human soul, as old as humanity itself.
Morality is not imposed from outside; we have it in ourselves from the start—not the law, but our moral nature without which the collective life of human society would be impossible. That is why morality is found at all levels of society.
It is the instinctive regulator of action which also governs the collective life of the herd. But moral laws are valid only within a compact human group
