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In this book Goldstein's aim is to systematize points of view derived from a long series of observations on patients with brain injury. His contributions to methodology are perhaps more interesting and important than the considerable sections of the book devoted to more metaphysical topics. His holistic approach does not merely involve the conception of psycho-somatic unity, but also rejects attempts such as those of reflexology to understand the organism in terms of isolated parts and systems. His thought, accordingly, is closely allied to that of the Gestalt school.
Space does not permit any adequate review of the book as a whole, but one chapter devoted largely to a discussion of psycho-analysis calls for more detailed attention. Goldstein's attitude to psycho-analysis is ambivalent, with the customary tributes to Freud's genius. One cannot but feel, however, that his criticisms are founded to a considerable extent on misapprehensions and inadequate knowledge of the subject; so that many of his 'improvements' appear to be nothing but analytical findings and formulations dressed in a new terminology. To take one example, Goldstein evidently uses the word 'anxiety' to denote an extreme degree of panic, such that the individual is incapable of apprehending his environment and of reviving memories. This is synonymous with what he calls 'the catastrophic reaction' and it occurs in situations where it is impossible adequately to cope with the environment. Fear is then explained as due to 'the experience of the possibility of the onset of anxiety'. Topsy-turvy as this sounds, it will be seen that a few alterations in terminology would bring it near to Freud's theory of the 'anxiety-signal'.
According to Goldstein, there are no instincts or drives in the healthy organism, but only the 'tendency to self-actualization of its nature'; and this tendency (which would seem to be equivalent to Freud's life instinct) comes into conflict with the opposing forces of the env