Witchcraft and psychoanalysis
Many historians have learnt the following from Emile
Durkeim: every time a historic phenomena is explained with
direct reference to a psychic condition we can be sure that
this explanation will turn out false, the cause of any social
event being rooted in previous social events and not in states
of individual consciousness. This being the case, how did it
come to pass that people in many parts of Europe, well
known in their communities as either neighbours or next of
kin, could be accused of witchcraft and burnt at the stake as
witches? How can we answer such a question without rooting
around among the passions of the subconscious? And
how can we not allow that there are aspects of human nature
that are long lasting, just as there are aspects of physiology
that are essential to it? If historians proclaim that the effects
of primal emotions, essential for human existence, cannot be
known, won’t they then be forced to use psychological models
based on common sense for their explanations? But common
sense underestimates the extent to which deep irrational
feelings imbedded in the subconscious may determine
human action – and it is therefore hard to see how any kind
of history of witchcraft or religion for that matter may produce
satisfactory results without exploring this dimension.