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In the writings of and on psychoanalysis—scientific, hagiographic, iconoclastic—there is very little about or by Karl Abraham that does not make us admire him. His character exhibits the uprightness, courage and candor of the hero of a romantic novel: a sophisticated Adam Bede or an intellectual Ivanhoe (Jones called him a “preux chevalier of science, sans peur et sans reproche” (23, p. 41)).
Abraham was the ablest of Freud's followers—and, if not the most beloved, was probably the most respected by Freud. In his obituary notice of the much younger man, Freud paid tribute to Abraham's honesty and upright character, applying to him Horace's “interger vitae sceleresque purus” (he whose life is blameless and free from guilt). (17, p. 363). Perhaps so much virtue was intimidating—frequently a certain holding at distance on Freud's part is perceptible in their letters. This was noted by others1. Jones said: “(Abraham's) distinguishing attributes were steadfastness, common sense, shrewdness and a perfect self-control. However stormy or difficult the situation he retained his unshakeable calm…. (He) appeared to have no need for any specially warm friendship…. One would scarcely use the word ‘charm’ in describing him; in fact, Freud used sometimes to tell me he found him ‘too Prussian.’ But Freud had the greatest respect for him.” (25, p. 159). Throughout the years, the disciple was often in the thankless position of admonishing his leader. The vicissitudes of their relationship can be followed in their published correspondence (18). (my italics.) Despite occasional disputes, there is on Abraham's side little envy and on Freud's side much respect.
Abraham was in the second generation of analysts. He first met Freud in 1907 when he was 30 and Freud 51, but he had been studying the older man's work since 1904 (25, p. 38).