Anthropologie de la guerre by Sigmund Freud

By Sigmund Freud

Malaise dans l. a. civilisation (1931) et Considération actuelle sur los angeles 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 explanations permanentes des conflits en général.
Dans le texte de 1915, Freud déplore naturellement l. a. guerre en en montrant les effets dévastateurs sur l. a. tradition en général, mais il y voit aussi los angeles possibilité d’exprimer, passant outre les effets de censure, los angeles violence « primitive » des pulsions, qu’il est useless de vouloir constamment réprimer.

En 1931, Malaise dans los angeles civilisation marque l’intégration à los angeles théorie freudienne de los angeles proposal de pulsion de mort, mise au jour par los angeles psychanalyste russe Sabina Spielrein. Si l. a. 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 l. a. SDN.

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

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Transcendental approach to the brain: Schopenhauer’s interpretation of Kant Let us now consider one of Kant’s philosophical successors, Arthur Schopenhauer (1966),11 who shifted the emphasis from the mind, as conceived by Kant, to the brain. ”12 He realized that our cognition can be traced back to our head and thus to our brain, rather than to reason and the mind as postulated by Kant: “With Kant, the critical philosophy appeared as the opponent of this entire method. It makes its problems just those veritates aeternae that serve as the foundation of every such dogmatic structure, investigates their origin, and then finds this to be in man’s head.

How the healthy psychic apparatus must function if it can produce the kinds of symptoms that are observed in such pathological conditions). The Appendix adopts this approach and claims that depression can be regarded as a paradigmatic example of altered brain–self differentiation, whereas in psychosis brain–object differentiation may be altered in a paradigmatic way. g. a specific kind of neural coding, such as difference-based coding) are at work. Thus depression and psychosis indirectly tell us something about the neural predispositions of brain–object and brain–self differentiation in the healthy brain which we apparently remain unable to tackle directly.

The empirical view focuses on the contents of cognition and hence what we can perceive, such as certain objects or events in the world (Kant (1998) (as translated by Guyer and Wood), A56–7/B81), which is conceptualized here as the mind’s output. ” (Kant (1998) (as translated by Guyer and Wood), A11–12). The transcendental view focuses on those features that the mind itself, independent of the world and its input, puts into our cognition of the world. Kant characterizes such cognition of the mind’s input as “a priori,” and distinguishes it from the cognition of the mind’s output, the events and objects of the world, which he designates as “a posteriori”: “namely that we cognize of things a priori only what we ourselves have put into them” (Kant (1998) (as translated by Guyer and Wood), Bxviii).

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