Psychology and Its Limitations by a psychoanalyst - Dr. Greenwald

 https://agudah.org/wp-content/uploads/2016/10/JO1967-V4-N05.pdf

Psychology, due to its success in plowing through the previously uncharted field of the unconscious, structured its psychic apparatus by placing the instincts, the id, and the unconscious drives at its core. The simple, yet far-reaching distortion, was to see the psyche as total man. An unfortunate result of this distortion is the deterministic outlook of psychology which led to the denial of human free will, since the psyche was envisioned as functioning in accordance with certain set psychological 'rules.'

THE TOOLS TO COPE with these changes, to utilize these changes for the fulfillment of man's purpose on earth, and the source of strength to balance the great strain, are the Torah and Mitzvos of G-d, as explained by our Sages. If we strip psychology of its scientific aura and its sometimes cumbersome and complex terminology; and look upon it as a way to handle these changes, an art of living, then psychology is unlike other sciences in respect to the role of our Sages. It is generally accepted that they did not occupy themselves with the sciences, though they express some remarkable insights in this area. Science was viewed as a necessary useful tool for the understanding of many halochos, such as astronomical calculations for fixing the Jewish calendar. Since psychology is the study related to man's mind, his behavior, his way of life, then this is the 'science' that our Sages are specifically and essentially expert in. This is not to be understood superficially as we are prone to do, overjoyed in finding some grain of psychological wisdom in a Midrash, or in zealously .gleaning some psychoanalytically-oriented interpretation out of some Aggada, or~what is more dangerous-when we corroborate newly, developed attitudes and approaches to child-rearing or education with the wisdom of our Sages. One cannot develop theories of multi-dimensional implications such as regards education or living habits from one or two isolated Rabbinic statements, since nearly every such saying has one or many others in some other, or even contradictory, context. But more basically, there is a psychology of the Rabbis; .there is no Rabbinic astronomy or physics. The psychology of the Sages is expressed as a way of life, a very complete and unique system to fulfill all the needs of a Jew, from birth to death.

AT THIS POINT, I am painfully aware of two shortcomings of what has thus far been said. I should project in more practical terms this psychology of our Sages and then discuss what practical contribution modern psychological thought can make within the framework of this Rabbinic psychology. There is no doubt in my mind that there is such a contribution, though it must necessarily be selective in order to conform to our basic Torah outlook, particularly in the sensitive area of psychotherapy.