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he birth of psychoanalysis at the close of the nineteenth century coincided with a questioning of philosophical traditions and methods epitomized by Nietzsche's assault on current thinking. The Enlightenment had seen the questioning of religion as an explanation and a revelation of reality and of human life within that reality; science had been instigated as a more 'enlightened' and a more rational provider of truth and knowledge; but the ongoing nature of philosophical thought continued to encounter new challenges and the re-phrasing of old questions. Attempting to combine the exactness of scientific method with the openness of philosophical inquiry, psychoanalysis broached the terrain of the human mind, and attempted to explore the perennial questions of meaning, truth and life with an understanding enhanced by the discoveries of its founder, Sigmund Freud. The theories of psychoanalysis as developed, outlined, and revised by Freud are the subject of debate in almost every area of the human sciences, and continue to provoke praise and criticism, adulation and disdain, interpretation and re-interpretation, to the present day. In his writings, Freud often acknowledged the possibility of fallibility; he prefaced many of his remarks as being his own speculations, 'I therefore dare not set myself up as a prophet vis- à-vis my fellow men'1 and he expressed the hope that what he had merely initiated would profit from the thought and experience of future reflection and insight:

Was Freud, At Heart, A Realistic Romantic?