Anthropologie de la guerre by Sigmund Freud

By Sigmund Freud

Malaise dans los angeles civilisation (1931) et Considération actuelle sur l. a. guerre et l. a. mort (1915), les deux textes présentés ici dans leur model originale et dans une nouvelle traduction française, nous font découvrir un Freud « politique », qui réfléchit sur l. a. guerre et cherche à intégrer ces réflexions dans une recherche plus spécifiquement psychanalytique sur les factors permanentes des conflits en général.
Dans le texte de 1915, Freud déplore naturellement l. a. guerre en en montrant les effets dévastateurs sur los angeles tradition en général, mais il y voit aussi los angeles possibilité d’exprimer, passant outre les effets de censure, l. a. violence « primitive » des pulsions, qu’il est useless de vouloir constamment réprimer.

En 1931, Malaise dans l. a. civilisation marque l’intégration à l. a. théorie freudienne de l. a. inspiration de pulsion de mort, mise au jour par l. a. psychanalyste russe Sabina Spielrein. Si los angeles place qu’adopte Freud dans ce texte à l’égard de l. a. guerre imminente peut sembler fataliste, ce serait le trahir que de réduire son perspective à los angeles résignation. Freud est convaincu que le consentement à los angeles guerre n’est pas simplement le fait de ceux qui vont se rendre coupables de los angeles déclencher, mais qu’il a des racines plus profondes et qu’il exerce ainsi de manière très insidieuse sa séduction sur de très vastes cercles. Il comprend aussi très vite ce que sera l’« esprit de Munich », dont il constate les prodromes dans les atermoiements de los angeles SDN.

Ces deux textes essentiels sont suivis d’une nouvelle traduction de los angeles lettre à Albert Einstein datée de 1933, intitulée Pourquoi l. a. guerre ?

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E. by working through the fantasy of the imaginary father. The following reflections are meant as a contribution to the discussion of the relationship between mathematical ontology and Lacanian psychoanalysis. While I see the advantages of their alliance, I also think that—contrary for example to Alain Badiou’s claim in his essay ‘God is dead’9 —it is not possible to leave the signifier ‘god’ in the dustbin of history. e. from the real father in the ordinary sense of the word, the really existing father with his more or less sad and dumb holding the place of the symbolic, through which he institutes castration), the path of the subject in which the ‘subject chooses herself as subject and not as (psychological) “ego”’ necessarily has to move through the loss of 8.

168). Maybe what I have defined here as the heritage of monotheism comes close to this ‘atheological heritage’ as long as the a-theological is also meant to contain the object a that can sustain an act, not just its deferral. e. the deferral of any possible affirmation or order. e. of an affirmation that does sustain a (new) order (for the subject). 9. Badiou 2006. 10. ‘“Highbrow relativism” (we have too much knowledge and historic experience to take anything as absolute) may well be regrettable, but it is nevertheless real.

Freud’s most famous example is of course: ‘You ask who this person in the dream can be. It’s not my mother [Die Mutter ist es nicht]’. In which case, adds Freud, the question is settled, we can be sure that it is indeed her. Yet, what becomes more and more obvious as we follow Freud’s arguments further, is that what is introduced by this negation is precisely something else besides the alternative: ‘It is my mother’ / ‘It isn’t my mother’. So let us take this step by step. Without being asked who played a part in his dream, the patient rushes forward and volunteers the word mother, accompanied by negation.

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