The term “transference” has been used in literature in a number of distinct yet overlapping ways, often reflecting the evolving frameworks of psychology, anthropology, and even political theory. In psychoanalytic texts, especially those by Freud, it primarily denotes the projection of emotions and unconscious experiences onto a therapist, forming a central concept in understanding neuroses and therapeutic resistance [1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21]. Beyond the clinical realm, thinkers like James and Nietzsche employ “transference” in a broader, more metaphorical sense, such as the movement of mental faculties like thought or belief [22, 23, 24] and even the transmutation of societal values into metaphysical spheres [25, 26]. In parallel, works in anthropology and the study of mythology, such as those by Frazer, expand the concept to include the shifting or projection of maladies, evil, or taboo attributes onto objects, animals, or even nature itself—for example, in the transference of a malady to a tree [27] or the ritualistic transfer of evil [28, 29, 30]. Even outside the realm of human psychology and myth, the word is adapted to describe shifts in property, regions, or decorative practices [31, 32, 33, 34, 35, 36, 37, 38, 39]. This multiplicity of applications underscores a rich literary history in which “transference” serves as both a technical term and a versatile metaphor across a spectrum of disciplines.