Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1St Edition Pdf, Epub, Ebook

Total Page:16

File Type:pdf, Size:1020Kb

Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1St Edition Pdf, Epub, Ebook TOTEM AND TABOO RESEMBLANCES BETWEEN THE PSYCHIC LIVES OF SAVAGES AND NEUROTICS 1ST EDITION PDF, EPUB, EBOOK Sigmund Freud | 9780394701240 | | | | | Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1st edition PDF Book Totem and taboo: some points of agreement between the mental lives of savages and neurotics , W. Freud and also others, to make sure I get what they are talking about, but. Oct 23, Christian rated it it was amazing Shelves: read-in-english , non-fiction , psychology. Uh-oh, it looks like your Internet Explorer is out of date. Goodreads helps you keep track of books you want to read. New York: Continuum. Publisher unknown in Undetermined. Elliott added that Freud should be credited with showing that "reality is not pre-given or natural", but rather structured by the social and technical frameworks fashioned by human beings, and that "individual subjectivity and society presuppose one another". For example: why is sacrifice so common? The cultural anthropologist Alfred L. Animism, Magic and the Omnipotence of Thought. He defends some of his points on the subject well but I just don't think it's a strong enough case to base his entire psychological paradigm around. Start your review of Totem and Taboo. View 1 comment. Freud had been diagnosed with cancer of the jaw in , and underwent more than 30 operations. The classicist Norman O. Publication date , t. The Boston Library Consortium. Freud expands this idea of ambivalence to include the relationship of citizens to their ruler. The repressed psychological urge to kill the father as the rival for the mother's affections is the underlying motive for the symbols and ceremonies of religion with all its many sacrificial rituals of expiation and its notions of angry gods, original sin, and humankind's guilt and need for atonement. I found it incredibly 'stimulating' - a suitable word I think; considering a certain sexual implication that it carries. I loved how Freud showed that a lot of these ideas came from either trying to protect from previous grievances reoccurring or biologically harmful actions. It seems to me that many things that can be observed as Prof. Totem and taboo: resemblances between the psychic lives of savages and neurotics , Martino Pub. So I've become a fan of Freud and I've been surprised how critical most of all my friends are about him and his theories. New York: E. And, of course, Freud pulls the expected white rabbit out of the hat: morality and religion originate in It was a surreal experience. Details if other :. Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1st edition Writer Freud had been diagnosed with cancer of the jaw in , and underwent more than 30 operations. Imported from Internet Archive item record. If you didn't want to do it, you wouldn't need social taboos - and eventually laws - to prohibit I found it incredibly 'stimulating' - a suitable word I think; considering a certain sexual implication that it carries. May 23, M Pereira rated it it was ok Shelves: anthropology , incest , 19thc , non-western- cultures , sociology , german-thinkers , 20thc-thought , psychology , tribes , sexual-politics. Not that the mourner has really been guilty of the death or that she has really been careless, as the obsessive reproach asserts; but still there was something in her, a wish of which she herself was unaware, which was not displeased with the fact that death came, and which would have brought it about sooner had it been strong enough. Because this book is also a well done compilation of some of the most interesting and exiting ethnological researches of the "savages" as Freud puts it such as for instance, my beloved Robertson Smith. Four essays concerning the concepts of taboo and totemism, this was published in book form about three or four months after Durkheim's book which I reviewed a year and a half ago The Elementary Forms of the Religious Life , which also dealt with the subject of totemism. Trust me, it's gonna help a lot. Personally I felt the central lesson of the book was ambivalence, not Oedipal complex, and here his arguments are very convincing. Help Learn to edit Community portal Recent changes Upload file. Every clan has a totem usually an animal, sometimes a plant or force of nature and people are not allowed to marry those with the same totem as themselves. In earlier works, Sigmund Freud applied his method of psychoanalysis - analysing and interpreting the manifest thoughts and behaviour of a human being - to patients suffering from hysteria, to dreams, and to slips and mistakes of healthy people in everyday life. Jul 17, Anna rated it did not like it. Uh-oh, it looks like your Internet Explorer is out of date. In Essay 1, Freud explains that all primitive tribes are characterized by systems of totemism, in which a group of people - the clan - is symbolically represented by some plant or animal - the totem. Can we find emotional ambivalence and unconscious motives at their origins? In Essay 2, Freud then explains how certain acts, foods, etc. Overview In this controversial study Freud applies the theories and evidence of his psychoanalytic investigations to the study of aboriginal peoples and, by extension, to the earliest cultural stages of the human race before the rise of large-scale civilizations. So I've become a fan of Freud and I've been surprised how critical most of all my friends are about him and his theories. Written in English — pages. Mar 12, E. Read more Although I just can't find any of the Oedipus complex in me, his thoughts on the nature of the taboo and the ambivalence of e First of all, Freud's theories are, to put it mildly, patchy. He is regarded as one of the most influential—and controversial—minds of the 20th century. Such hostility, hidden in the unconscious behind tender love, exists in almost all cases of intensive emotional allegiance to a particular person, indeed it represents the classic case, the prototype of the ambivalence of human emotions. Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1st edition Reviews The child wants to fulfil his wishes i. The Freudian Left. While Totem and Taboo is dated and a little silly at points, it's still a book I'd consider thought-provoking, if not explicitly enlightening, in a lot of respects. Freud consequently views animism as childish: children view the world not as reality, but as thought - at least, that's what psychoanalysis unravelled. Concentrating on the study of the human nervous system and human personality, Freud entered the University of Vienna medical school in and studied under physiologist Ernest Bruecke from to Hence, the origin of totemism and the taboo on incest. He relates this to the idea of young children calling all of their parents' friends as aunts and uncles. I'm not actually Totem and taboo: some points of agreement between the mental lives of savages and neurotics , Routledge. Well, according to Freud, in our ancestral past, there was a group of primitive men - or rather one man and many women. Quotes from Totem and Taboo. In , Freud went to Paris as a student of the neurologist Jean Charcot. Freud contends that cultures evolve through three main stages: the animistic, the religious, and the scientific. Share this book Facebook. He says that the kings of Ireland were subject to restrictions such as not being able to go to certain towns or on certain days of the week. Well, apart from the historical data on our ancestral evolution that was only gathered after Freud - and which gives us much more insight into the development of institutions like morality and religion - there is one fundamental flaw to his theory. Borrow Listen. Want to Read saving…. Mar 12, E. This edition published in by Moffat, Yard and company in New York. Like neurotics , 'primitive' people feel ambivalent about most people in their lives, but will not admit this consciously to themselves. Totem and Taboo Resemblances Between the Psychic Lives of Savages and Neurotics 1st edition Read Online Violence and the Sacred. Checked Out. American Libraries. Our unconsciousness wants and desires things which our consciousness won't allow; we learn to control our desires and behave ourselves when we grow up; but these primal urges remain. The relationship of father is also not just his father, but every man in the clan that, hypothetically, could have been his father. Personally I felt the central lesson of the book was ambivalence, not Oedipal complex, and here his arguments are very convincing. He also considered Freud wrong to consider exogamy one of the most important features of totemism. About the Author. Hence, we consciously institute taboos which we unconsciously long for. There are also further marriage classes, sometimes as many as eight, that group the totems together, and therefore limit a man's choice of partners. He also talks about the widespread practices amongst the cultures of the Pacific Islands and Africa of avoidance. Even allowing for the existence of primitive totemism, which is dubious, this theory is totally bizarre, and I wonder whether even psychoanalytic disciples of Freud could ever have taken it seriously. This imaginary construction of reality is also discernible in obsessive thinking, delusional disorders and phobias. After World War One, Freud spent less time in clinical observation and concentrated on the application of his theories to history, art, literature and anthropology. Want to Read. Jul 17, Anna rated it did not like it. New York: Continuum.
Recommended publications
  • Anthropology 522 Sacrifice, Violence, Immortality
    Anthropology 522 Sacrifice, Violence, Immortality Department of Anthropology, Rutgers University Instructor: Parvis Ghassem-Fachandi Class time: Fri 12:35-3:35 o’clock. Email: [email protected] Office: RAB 309, Hours: Fri. 10-12:00. Phone: (732) 932 11 39 Location of course: RAB 305 Credits: 3 Semester: Spring 2008 Pre-requisites: 101 This course explores the significance of sacrifice as a variation on the theme of death in modern formations such as the nation. In diverse forms such as ritual exchange, renunciation, memory and national identification, sacrifice is either a rhetorical device, or, a deep structure of human symbolic action. Sacrifice is minimally defined as the constitution of a loss in order to constitute the sacred of a community. What is the value of sacrifice as an analytical concept? The course will engage classic formative texts in anthropological theory of ritual and investigate three ethnographic examples in the contemporary world—anti-Jewish pogroms in Poland, anti-Tamil violence in Sri Lanka, and anti-Tutsi genocide in Rwanda--where a sacrificial logic comes into play, often connected to the search for immortality. Books for Purchase Agamben Giorgio.1995. Homo Sacer: Sovereign Power and Bare Life. Stanford University Press. Bloch, Maurice. 1992. Prey into Hunter: The politics of Religious Experience. Cambridge University Press Gourevitch, Philip. 1999 “We wish to inform you that tomorrow we will be killed with our families.” Stories from Rwanda. Picador USA, Farrar, Straus, and Giroux, New York Gross, Jan. 2001 Neighbors. The Destruction of the Jewish Community in Jedwabne, Poland. Princeton University Press. Hubert, Henri and Marcel Mauss.
    [Show full text]
  • On Sigmund Freud
    On Sigmund Freud I came across a wonderful book, “Fifty Thinkers Who Shaped the Modern World”, by Stephen Trombley. I have read a few of the chapter’s and found them insightful. I came across a chapter on Sigmund Freud. There is a wonderful biography of “Freud: A Life for our Time” by Peter Gay. Here are parts from the book that I found interesting. “Sigmund Freud is a member of the great triumvirate of revolutionary nineteenth-century thinkers that includes Charles Darwin and Karl Man Each provided a map of essential contours of the human situation Darwin offered a scientific explanation of how man evolved; Mall provided the theoretical tools for man to locate and create himself in an historical context; and Freud provided a guide to man's psyche, and an explanation of the dynamics of his psychology. Freud was a revolutionary because he led the way to overcoming taboos about sex by identifying human beings as essentially sexual.(It is impossible to imagine the 'sexual revolution' of the 1960s without Freud.) He posited the existence of the unconscious, a hitherto secret territory that influences our decisions, a place where secrets and unexpressed desires hide. But he also argued that analysis could reveal the workings of our unconscious. Along with Josef Breuer (1842-1925 and Alfred Adler (1870-1937) Freud was the founder of psychoanalysis. Freud was a prolific author, whose books and essays range from the theory of psychoanalysis to reflections on society and religion. His joint work with Breuer, Studies on Hysteria (1895), described hysteria as the proper object of psychoanalytic method.
    [Show full text]
  • Woolf, Freud, Forster, Stein
    COLONIAL ANXIETY AND PRIMITIVISM IN MODERNIST FICTION: WOOLF, FREUD, FORSTER, STEIN by Marieke Kalkhove A thesis submitted to the Department of English In conformity with the requirements for the degree of Doctor of Philosophy Queen’s University Kingston, Ontario, Canada (March, 2013) Copyright ©Marieke Kalkhove, 2013 Abstract From W.H. Auden’s The Age of Anxiety to Sigmund Freud’s Civilization and Its Discontents, modernists have frequently attested to the anxiety permeating members of modern civilisation. While critics have treated anxiety as a consequence of the historical circumstances of the modernist period—two World Wars and the disintegration of European empires—my aim is to view anxiety in both a psychoanalytical and political light and investigate modernist anxiety as a narrative ploy that diagnoses the modern condition. Defining modernist anxiety as feelings of fear and alienation that reveal the uncanny relation between self and ideological state apparatuses which themselves suffer from trauma, perversion, and neurosis—I focus on the works of four key modernist writers—Sigmund Freud, Virginia Woolf, E.M. Forster, and Gertrude Stein. These authors have repeatedly constructed the mind as an open system, making the psyche one of the sites most vulnerable to the power of colonial ideology but also the modernist space par excellence to narrate the building and falling of empire. While the first part of my dissertation investigates the neurosis of post-war London in Woolf’s Mrs. Dalloway, the second part of my thesis discusses the perverse demands of the colonial system in Forster’s A Passage to India and Woolf’s The Waves, arguing that Woolf and Forster extend Freud’s understanding of repetition compulsion by demonstrating that the colonial system derives a “perverse” pleasure from repeating its own impossible demands.
    [Show full text]
  • Totem and Taboo Sigmund Freud
    Name:_______________________________ Period:_________ Totem and Taboo Sigmund Freud After having read the essay “Totem and Taboo”, answer the following questions in the form of a brief paragraph. 1. Define the term “totem” according to Freud. Give a quote from the text, and clarify it in your own words. 2. How does Freud explain the horror of incest in Chapter 1? 3. Define the term “taboo” according to Freud. Give a quote from the text and clarify it in your own words. 4. What does “ambivalence” mean? How does Freud apply ambivalence to his theories about the taboo? 5. Freud discusses the concept of touching more in an intellectual sense than a physical sense. What does Freud mean by intellectual touching? In what ways can we touch something intellectually? 6. Why is atonement more fundamental than purification according to Freud? 7. Freud discusses a taboo on names early in the text and elaborates on page 65. What is the significance of names according to Freud? Where in popular or modern culture do we see such taboos? 8. How does Freud define conscience on page 79? Discuss conscience using an example relatable to modern circumstances. 9. Define the term animism. If animism comes from the term anima meaning “animating principle”, how are we to understand animism? 10. How does Freud’s discussion on animism coincide with Nietzsche’s discussion on truth? Cite one specific quote from each text to support your connection. 11. Freud reintroduces the Oedipus Complex around page 150. How does the Oedipus Complex relate to Freud’s new ideas about totemism and taboo? 12.
    [Show full text]
  • Teaching on Religion and Violence Charles K
    PAPER Teaching on Religion and Violence Charles K. Bellinger Texas Christian University ABSTRACT I have many times now taught a course entitled “Reli- gion and Violence” at Brite Divinity School and Texas Christian Univer- sity. The Brite course is in-class; the TCU course is online with Master of Liberal Arts students. I will describe the difference between the two formats and also provide sample syllabi. The course has traditionally focused on the “why” question—“Why are human beings violent?”— rather than on ethical debates about pacifism vs. just war. Feedback from the online students often asked for another course focusing on peacemaking, now that the psychology of violence has become better understood. I therefore developed a new course called “Peacemaking in a Violent World,” which will also be described. I will make the argument that our culture as a whole would benefit from greater curricular atten- tion to the psychology of violence, at all levels of education. I will also provide attendees with a bibliography for collection development in this area. A brief aside first about the title. In email correspondence with Wolf- gang Palaver, a professor in Europe with interests similar to mine, he indicated that he teaches a course called “Violence and Religion.” He 19 20 ATLA 2019 PROCEEDINGS prefers that ordering of the words because “Religion and Violence” subtly implies that religion is a causative agent and violence is the outflow of that cause. I agree with him on this point; he and I both stress that violence is a phenomenon that needs to be understood on its own, without the a priori assumption that religion is somehow its cause.
    [Show full text]
  • An Appeal for the Consideration of the Mimetic Theory of René Girard By
    An appeal for the consideration of the Mimetic Theory of René Girard By Craig C. Stewart A thesis submitted to the Graduate program in Philosophy in conformity with the requirements for the Degree of Master of Arts Queen’s University Kingston, Ontario, Canada June, 2013 Copyright © Craig C. Stewart, 2013 Abstract The Mimetic Theory (MT) of René Girard promises a new landscape for the humanities. In this paper I will outline MT, giving a brief overview of the terrain and how the theory works, defend MT against criticisms made against it, and argue that MT ought to be evaluated by a wider academic audience. ii Table of Contents Abstract ii Table of Contents iii Glossary v Chapter 1 Girard’s work in context 1 Chapter 2 Mimetic Desire 5 Chapter 3 The Model and Mediator of Desire 11 Chapter 4 The scapegoat mechanism and the foundation of the world 16 Chapter 5 The Judeo-Christian texts 26 Chapter 6 The teleology of history 28 Chapter 7 Evaluation and objections to the mimetic theory 31 Chapter 8 Conclusion 45 iii Glossary: Mimesis – is the word that Girard has used to designate the phenomena of a particular mode by which human beings learn, act, and receive their desires. Girard has avoided the use of the term imitation since it is not merely reducible to the phenomena of copying gestures or mannerisms, accents, ways of speaking - though there is all of that – it is also emulation and the taking on of various styles, ideas, worldviews, attitudes, reactions, from at least one model, but (most) often times the synthetic result of two or more.
    [Show full text]
  • Contagio^ 100 010
    UB-INNSBRUCK FAKULTATSBIBLIOTHEK THEOLOGIE Z3 CONTAGIO^ 100 010 VOLUME 10 SPRING 2003 EDITOR ANDREW MCKENNA LOYOLA UNIVERSITY OF CHICAGO ADVISORY EDITORS RENFI GIRARD, STANFORD UNIVERSITY RAYMUND SCHWAGER, UNIVERSITAT INNSBRUCK JAMES WILLIAMS, SYRACUSE UNIVERSITY EDITORIAL BOARD REBECCA ADAMS CHERYL K3RK-DUGGAN UNIVERSITY OF NOTRE DAME MEREDITH COLLEGE MARK ANSPACH PAISLEY LIVINGSTON llCOLE POLYTECHNIQUE, PARIS MCGILL UNIVERSITY CESAREO BANDERA CHARLES MABEE UNIVERSITY OF NORTH CAROLINA ECUMENICAL THEOLOGICAL SEMINARY, DETROIT DIANA CULBERTSON KENT STATE UNIVERSITY JOZEF NIEWIADOMSKI THEOLOGISCHE HOCHSCHULE, LINZ JEAN-PIERRE DUPUY STANFORD UNIVERSITY, JICOLE POLYTECHNIQUE SUSAN NOWAK SYRACUSE UNIVERSITY PAUL DUMOUCHEL UNIVERSITE DU QUEBEC A MONTREAL WOLFGANG PALAVER UNIVERSITAT INNSBRUCK ERIC GANS UNIVERSITY OF CALIFORNIA, LOS ANGELES MARTHA REINEKE UNIVERSITY OF NORTHERN IOWA SANDOR GOODHART WHITMAN COLLEGE TOB1N SIEBERS UNIVERSITY OF MICHIGAN ROBERT HAMERTON-KELLY STANFORD UNIVERSITY THEE SMITH EMORY UNIVERSITY HANS JENSEN AARHUS UNIVERSITY, DENMARK MARK WALLACE SWARTHMORE COLLEGE MARK JUERGENSMEYER UNIVERSITY OF CALIFORNIA, EUGENE WEBB SANTA BARBARA UNIVERSITY OF WASHINGTON Rates for the annual issue of Contagion are: individuals $10.00; institutions $32. The editors invite submission of manuscripts dealing with the theory or practical application of the mimetic model in anthropology, economics, literature, philosophy, psychology, religion, sociology, and cultural studies. Essays should conform to the conventions of The Chicago Manual of Style and should not exceed a length of 7,500 words including notes and bibliography. Accepted manuscripts will require final sub- mission on disk written with an IBM compatible program. Please address correspondence to Andrew McKenna, Department of Modern Languages and Literatures, Loyola University, Chicago, IL 60626. Tel: 773-508-2850; Fax: 773-508-2893; Email: [email protected].
    [Show full text]
  • René Girard and Philosophy: an Interview with Paul Dumouchel
    The Philosophical Journal of Conflict and Violence Vol. I, Issue 1/2017 © The Authors, 2017 Available online at http://trivent-publishing.eu/ René Girard and Philosophy: An Interview with Paul Dumouchel Paul Dumouchel,1 Andreas Wilmes2 1Ritsumeikan University, Kyoto, Japan 2 Centre de Recherche sur les Liens Sociaux (CERLIS), Université Paris-Descartes, France Abstract What was René Girard’s attitude towards philosophy? What philosophers influenced him? What stance did he take in the philosophical debates of his time? What are the philosophical questions raised by René Girard’s anthropology? In this interview, Paul Dumouchel sheds light on these issues. Keywords Mimetic theory; Philosophy; Hannah Arendt; Gilles Deleuze; Jacques Derrida; Michel Foucault; René Girard; Martin Heidegger; Immanuel Kant; Thomas Kuhn; Emmanuel Levinas; Charles Sanders Peirce; Karl Popper; Plato; Jean-Paul Sartre. René Girard’s “complex” and “ambiguous” attitude towards philosophy PJCV: In 2006, René Girard told Pierre-André Boutang and Benoît Chantre that he prefers to be considered as an anthropologist rather than as a philosopher. “Philosophy, he contends, is conceptuality at its most rarefied level, that is where words have the most and the least sense” (“La philosophie c’est la conceptualité au niveau le plus raréfié, donc là où les mots ont le plus de sens et le moins de sens.”) While for philosophers words have “forty meanings, among ethnologists they still have only three.” In the same interview, Girard acknowledges that his anthropology has philosophical implications. However, it seems that philosophy, due to the peculiar quality of its concepts, eventually should occupy a relatively secondary place. Have you had the opportunity to talk with René Girard about this topic? In your words, what was his general attitude towards philosophy? PAUL DUMOUCHEL: As a matter of fact, René Girard’s attitude towards philosophy is rather complex and ambiguous.
    [Show full text]
  • Sacrifice and the Political
    SACRIFICE & THE POLITICAL Thu., 3:30-6:15; Denny 205 RELS 4050.002/Topics in Religion & Modern Culture RELS 5000.002/Topics in Religious Studies Kent L. Brintnall [email protected] 704.687.3736 Office Hours: Thu., 1:00-2:30 and by appointment COURSE DESCRIPTION “Sacrifice” is a topic that has been of perennial interest to scholars of religion. Jonathan Z. Smith has opined that every theory of sacrifice is a theory of religion in miniature. René Girard has argued that sacrificial violence is at the foundation of every facet of culture. Nancy Jay has analyzed sacrifice as a mechanism for securing male power and excluding women from the cultural order. Georges Bataille has claimed both that sacrifice is the quintessential religious act and that it is identical, in its cultural effect, to eroticism and literature. Is sacrifice central to the practice of religion? If so, what does this imply about the cultural function of religion? If not, what relation does it have to other religious phenomenon? Regardless of its place in religious rituals and discourses, what is its relation to other cultural forms? How might it relate to issues of power, social organization, violence? What significance does it have for the cultural understanding of gender and sexuality? And, over and above all of this, what is “sacrifice,” at the end of the day? These are the questions that will occupy our attention this semester. In the first half of the course, we will examine a range of “classical” theories of sacrifice as well as some more contemporary interpretations; in the second, we will give sustained attention to the work of Georges Bataille.
    [Show full text]
  • Totem and Taboo, Trans
    Methodological windows : a view of the uncanny through filmmaking, psychoanalysis, and psychology GENT, Susannah <http://orcid.org/0000-0003-0091-2555> Available from Sheffield Hallam University Research Archive (SHURA) at: http://shura.shu.ac.uk/12358/ This document is the author deposited version. You are advised to consult the publisher's version if you wish to cite from it. Published version GENT, Susannah (2016). Methodological windows : a view of the uncanny through filmmaking, psychoanalysis, and psychology. In: METHOD: Ingenuity, Integration, Insight. 2016, Sheffield Hallam University, 12 May 2016. (Unpublished) Copyright and re-use policy See http://shura.shu.ac.uk/information.html Sheffield Hallam University Research Archive http://shura.shu.ac.uk Susannah Gent: Sheffield Hallam University, Method Conference, 2016 Supervisory team: Dr. Sharon Kivland (DoS) Chlöe Brown Dean Summers Thank you for agreeing to take part in this survey. In the following, you will be shown an image for a few seconds. This will be followed by a ‘rating slide’: To rate the image according to how eerie it makes you feel, ‘click’ on the black line in the appropriate location. Have a try first by clicking here… Click the black bar in the location best representing how eerie you feel about the image you have just seen: Not at all eerie Extremely eerie ‘There can’t be a mind for neuroscience and a mind for psychoanalysis. There’s only one human mind’. Quoted in: Casey Schwartz, ‘When Freud meets fMRI’, The Atlantic, <http://www.theatlantic.com/health/archive/2015/08/neuroscience-psychoanalysis-casey- schwartz-mind-fields/401999/ > accessed 1/2/16 ‘An uncanny experience occurs either when repressed infantile complexes have been revived by some impression, or when the primitive beliefs we have surmounted seem once more to be confirmed.’ Sigmund Freud (1919), “The ‘Uncanny’”, in The Standard Edition of the Complete Psychological Works of Sigmund Freud, vol.
    [Show full text]
  • Moses and Monotheism and the Non-European Other
    Rupkatha Journal on Interdisciplinary Studies in Humanities, Vol. VIII, No. 3, 2016 0975-2935 DOI: http://dx.doi.org/10.21659/rupkatha.v8n3.12 Full Text: http://rupkatha.com/V8/n3/12_Freud_Moses_Monotheism.pdf Freud’s Imaginative Work: Moses and Monotheism and the Non-European Other Jeremy De Chavez Associate Professor, Vice Chair, Department of Literature, College of Liberal Arts, De La Salle University, Manila, Philippines. ORCID: Orchid.org/0000-0003-0320-372X. Email: [email protected] Received April 13, 2016; Revised July 01, 2016; Accepted July 07, 2016; Published August 18, 2016 Abstract This essay tracks and maps out the ideas that informed the writing of Sigmund Freud’s final opus, the highly speculative and putatively historical text Moses and Monotheism. Contrary to interpretations of Moses and Monotheism as a work that critiques Jewishness as it outlines Freud’s theories on culture and religion, this essay suggests that Freud, in fact, attempts to defend Judaism by isolating what he believes is its quality that attracts hate—its monotheism—and by then ascribing that quality to the non-European other. In Freud’s work the non-European other is an exploitable resource that Freud uses to support and corroborate his theories with little concern at arriving at a genuine understanding of those cultures. Freud’s imaginative reconfiguration of the non-European other for his own purposes, what this essay refers to as his imaginative work, animates much of his writings on culture and as this essay suggests, results from Freud’s uneasy understanding of his own Jewish origins. Keywords: Freud, Moses and Monotheism, Said, Totem and Taboo What I find so compelling about [Moses and Monotheism] is that Freud seems to have made a special effort never to discount or play down the fact that Moses was non-European—especially since, in terms of his argument, modern Judaism and the Jews were mainly to be thought of as European, or at least belonging to Europe rather than Asia or Africa.
    [Show full text]
  • Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Washington University St. Louis: Open Scholarship Washington University Jurisprudence Review Volume 1 | Issue 1 2009 Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L. Schroeder Follow this and additional works at: https://openscholarship.wustl.edu/law_jurisprudence Part of the Jurisprudence Commons Recommended Citation Jeanne L. Schroeder, Totem, Taboo and the Concept of Law: Myth in Hart and Freud, 1 Wash. U. Jur. Rev. 139 (2009). Available at: https://openscholarship.wustl.edu/law_jurisprudence/vol1/iss1/4 This Article is brought to you for free and open access by the Law School at Washington University Open Scholarship. It has been accepted for inclusion in Washington University Jurisprudence Review by an authorized administrator of Washington University Open Scholarship. For more information, please contact [email protected]. Totem, Taboo and the Concept of Law: Myth in Hart and Freud Jeanne L. Schroeder* A startling aspect of H.L.A. Hart’s The Concept of Law1 is just how profoundly it rests on imaginary anthropology. Hart suggests that the development of “secondary” rules of change, recognition, and adjudication to supplement “primary,” or substantive, rules of law is the process by which primitive societies evolve into modern ones. In fact, like the writers of Genesis, Hart actually modulates between two unconnected creation stories. According to one, the rule of law is created after the death of a conqueror, Rex I, to insure the succession of his idiot son, Rex II. In a second story, primitive society loses its direct relationship with primary laws and develops the secondary rules.
    [Show full text]