By Paul Ricœur
Peut-on écrire sur Freud sans être ni analyste ni analysé ? Non, s'il s'agit d'un essai sur los angeles psychanalyse comme pratique vivante ; oui, s'il s'agit d'un essai sur l'œuvre de Freud comme rfile écrit, auquel los angeles mort de son auteur a mis un aspect ultimate : une interprétation d'ensemble de notre tradition, qui a changé los angeles compréhension que les hommes ont d'eux-mêmes et de leur vie.Or, cette interprétation, précisément, est tombée dans le domaine public, tombée jusqu'au bavardage. Il appartient dès lors au philosophe de l. a. justifier, c'est-à-dire d'en déterminer le sens, los angeles légitimité et les limites.Comme le montre Paul Ricœur, seule une méditation sur le langage peut fournir une constitution d'accueil à l'exégèse freudienne de nos rêves, de nos mythes et de nos symboles. Et cette exégèse, en s'articulant elle-même à une réflexion «archéologique» sur le sujet, fait en retour éclater l. a. philosophie du sujet, dans ses expressions naïves et prématurées.Le présent ouvrage ne se borne donc pas aux débats d'un philosophe avec Freud ; il libère l'horizon d'une recherche : los angeles lecture de Freud devient l'instrument d'une ascèse du «je», délogé des illusions de l. a. sense of right and wrong immédiate.
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Additional info for De l'interprétation. Essai sur Freud
It is ironic rather than appropriate that Freud uses a fictional character’s conception of creation to assert the reality of an act of destruction. Due to this loss of context, Goethe cannot stand as an authority here. However, Freud’s brilliantly strategic use of the quotation, the most striking line from Goethe’s greatest work, conveys the impression that the poet is indeed championing Freud’s entire hypothesis. * Although Freud uses allusions very deliberately to serve manifold polemical purposes, and although they convey a general impression of great cultivation very much consonant with his desire to be seen to transcend pathology, all the evidence suggests that there was no affectation in his habit of making literary references.
They are offered as insights, treated by Goethe as self-evident, which support Freud’s relatively innocuous hypothesis that, if the poet were alive, he would be receptive to psychoanalysis. Here Freud is blithely disregarding the fact that Goethe preceded him, and that he himself was raised knowing much of the poet’s work by heart. Whatever was ‘self-evident’ to the great man was equally so for his youthful admirer. With this consideration in mind, the references to Goethe’s work made in this speech shed light on a much more important issue than any idle hypothesis about how Goethe would have responded to psychoanalysis.
XXI, ) He actually goes on to give even fuller examples of similar ‘psychotherapy’ rendered by Goethe himself, familiar to Freud from the poet’s Freud’s Literary Culture Campaign in France and his letters. 22 Several critics have used Freud’s literary allusions to point to unconscious literary influences on his creation of psychoanalysis. Jean Starobinski provides the most sustained analysis, concentrating, perhaps surprisingly, on Virgil’s Aeneid. He suggests that the epigraph to The Interpretation of Dreams, ‘Flectere si nequeo superos, Acheronta movebo’, was ‘predestined to serve as the model upon which Freud was to construct or fortify his theory of the repressed’.