Ricœur argues that there is a need for a "comprehensive philosophy of language" to explain its diverse purposes, and that psychoanalysts should participate in discussion of language. Ricœur explores what he considers a tension in Freud's work between an emphasis on "energetics", which explains psychological phenomena in terms of quantities of energy, and an emphasis on hermeneutics. This book originates in the Terry Lectures given at Yale University in the autumn of 1961. Brown's Life Against Death (1959). He also discusses the relationship between Freud's ideas and those of the philosopher Georg Wilhelm Friedrich Hegel, comparing the role that desire plays in both men's work. [30], In Ricœur's view, such arguments are convincing so long as psychoanalysis is considered an observational science. [11], In Ricœur's view, Freud's work can be compared to that of the philosophers Karl Marx and Friedrich Nietzsche. In Freud and Philosophy, Ricœur interprets Freud’s work in terms of hermeneutics, the theory of the rules that govern the interpretation of a particular text, and discusses phenomenology, a school of philosophy founded by Edmund Husserl. On the one hand, he poured scorn on academic philosophers who dismissed the notion of the unconscious mind on the pretext that it involved a logical contradiction – while on the other, he stated proudly in his autobiography that after a long detour through medicine and psychotherapy he had finally returned to the philosophical preoccupations of his youth. He accused Ricœur of wanting to protect his hermeneutic understanding of psychoanalysis from scientific examination and criticism, and maintained that Ricœur's arguments rested on an untenable dichotomy between theory and observation and that he took a reductive form of behaviorism as his model of scientific psychology. [18] He also sees a fundamental contrast between Husserl's epoché, which involves a "reduction to consciousness", and the procedures of psychoanalysis, which involve a "reduction of consciousness". [2], Ricœur relates his discussion of Freud to the emphasis on the importance of language shared by philosophers such as Ludwig Wittgenstein and Martin Heidegger, schools of philosophy, such as phenomenology, a movement founded by Edmund Husserl, and English linguistic philosophy—as well as disciplines such as New Testament exegesis, comparative religion, anthropology, and psychoanalysis. Interpretations by themselves do not determine meaning” ([Philosophical Investigations], No. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required. [25] According to Ricœur, psychoanalytic claims about religion are shaped by both the "topographic-economic model" of Freudian metapsychology and by the example of dreams. He considered it similar, but also superior to, Freud: The Mind of the Moralist. [101], Book I: Problematic: The Placing of Freud, Book III: Dialectic: A Philosophical Interpretation of Freud, Learn how and when to remove this template message, Validation in the Clinical Theory of Psychoanalysis, Journal of the History of the Behavioral Sciences, "Lacan's Epistemic Role in Ricœur's Re-Reading of Freud", 10.1002/1520-6696(197201)8:1<142::AID-JHBS2300080113>3.0.CO;2-L, "The Debate Between Grünbaum and Ricœur: The Hermeneutic Conception of Psychoanalysis and the Drive for Scientific Legitimacy", "Paul Ricoeur: Radical Christian philosopher struggling with the dilemmas of existence", https://en.wikipedia.org/w/index.php?title=Freud_and_Philosophy&oldid=954422219, Short description is different from Wikidata, Wikipedia articles with style issues from April 2020, Pages containing links to subscription-only content, Creative Commons Attribution-ShareAlike License, This page was last edited on 2 May 2020, at 09:30. He provides examples of how Freud attempted to explain the process by which instincts change their objects in his theories of narcissism and identification,[21] observing that, for Freud, explaining narcissism meant showing that "not only is the object a function of the aim of an instinct, but the ego itself is an aim of instinct". [45] Freud and Philosophy has been compared to Eros and Civilization,[46][47] as well as to Freud: The Mind of the Moralist, and the philosopher Jürgen Habermas's Knowledge and Human Interests (1968) and the classicist Norman O. [22] He writes that, in Freud's view, narcissism has to be understood through its secondary expressions, such as the perversion "in which one's own body is treated as an object of love",[22] and that the theory of narcissism helped Freud to show that displacement of narcissism is the basis of "the formation of ideals" and thus has implications for the theory of identification. While Thompson praised Freud and Philosophy, he believed that Ricœur failed to resolve the "question of the scientific status of psychoanalysis" in the work. Category: Short Introduction | Length: 176 pages … [65][66], The philosopher Richard J. Bernstein credited Ricœur with showing that there was always a tension in Freud's thinking between an emphasis on "energetics" and an emphasis on "hermeneutics", and with using his discussion of Hegel to explain aspects of Freud's work. He praised his discussions of sublimation and symbols. The dreams of adults are the most incomprehensible and hardly resemble the fulfillment of a wish. What is really strange about this is that Lacan's name is, for the most part, consigned to a few footnotes. He praised Ricœur's treatment of Freud's view of religion. The first part of the book places Freud's hermeneutic method in context. This first part of Freud and Philosophy, "Problematic," presents a profound and clear theory of signification, symbol, and interpretation.The second part, "A Reading of Freud," is required reading for anyone seriously interested in psychoanalysis. He was also credited with convincingly criticizing Freud's views on both symbols and religion generally. The Divine Comedy (The Inferno, The Purgatorio, and The Paradiso), Narrative of the Life of Frederick Douglass (Signet Classics), Basic Writings of Nietzsche (Modern Library Classics), The Essential Writings of Ralph Waldo Emerson (Modern Library Classics). According to the author, this book deals with Freud and not with psychoanalysis. [95] Reider described the work as "one of the most important books on the theory of psychoanalysis in the last two decades". One sometimes gets the sense that Ricoeur is relating everything he knows about Freud, which admittedly is a lot. Reviewed in the United States on September 7, 2015, Reviewed in the United States on March 15, 2009, Apparently this book has been either forgotten or ignored. The Interpretation of Dreams, 1900 by Freud Considered the father of psychoanalysis, Sigmund Freud wrote the book The Interpretation of Dreams towards the end of the nineteenth century. Roudinesco maintains that Freud and Philosophy combines hermeneutics with a philosophy inspired by "post-Hegelian phenomenology", draws on Christian traditions and language, and conflicted with the structuralism of the early 1960s. He credited Ricœur with placing psychoanalysis in a larger historical and intellectual context and relating it to contemporary cultural trends, showing broad knowledge of philosophy, literature, and religion, and providing a useful discussion of the development of Freud's work. It takes up “the problem left unresolved at the end of my Symbolism of Evil, namely the relationship between a hermeneutics of symbols and a … The book has opened my thinking in some new directions - reflections on reality, on symbols, on Freud's thinking, on art. [60] Smith credited Ricœur with demonstrating the merits of a hermeneutic approach to Freud. [97], Slater considered the book impressive, calling it the first detailed study "by a professional philosopher of the development of Freud's thought and of psychoanalytical theory in all the stages of its growth". [98], Stack described the book as "illuminating and profound". His creation of psychoanalysis was at once a theory of the human psyche, a therapy for the relief of its ills, and an optic for the interpretation of culture and society. [73], Grünbaum's criticisms of Ricœur have been endorsed, in whole or in part, by the psychologist Robert R. Holt,[75] the psychoanalyst Jonathan Lear,[76] the historian Paul Robinson,[77] and the critic Frederick Crews. In this, he failed, but by the time of his death in 1939, Freud had become world-famous for something else entirely: the founding of psychoanalysis, a sprawling body of knowledge that encompasses therapeutic practices, psychological theory, philosophical and cultural criticism, and more. He essentially demonstrates that Freud works backwards,always pointing to the lost origin as the site of truth. And yet he's a key figure in a controversial 20th century philosophical tradition that continues to fuel today's culture wars. Freud and Philosophy: An Essay on Interpretation (French: De l'interprétation. He stresses that Freud and Philosophy is a work of philosophy and not a work of psychology, and compares his enterprise to those of philosophers such as Roland Dalbiez in Psychoanalytical Method and the Doctrine of Freud (1936) and Herbert Marcuse in Eros and Civilization (1955), as well as to those of the sociologist Philip Rieff in Freud: The Mind of the Moralist (1959) and the psychoanalyst John Flügel in Man, Morals and Society (1945). The philosopher Jeffrey Abramson, who praised Ricœur's discussions of narcissism and sublimation, maintained that these works jointly placed Freud at the center of moral and philosophical inquiry. [7] According to Ricœur, dreams and phenomena comparable to them, including both insanity and human culture in general, involve "significations where another meaning is both given and hidden in an immediate meaning",[7] which he equates with the symbol. Yale University Press; 11th Printing edition (September 10, 1977), Reviewed in the United States on May 27, 2017. [58][59] Macmillan credited Ricœur with recognizing that Freud saw a close connection between the mental structures he outlined in The Ego and the Id and the instinctual theory he put forward in Beyond the Pleasure Principle. It aims to show that Freud's theory of dreams has more in common with Bion's later thoughts on dreaming than is usually recognized. What is really strange about this is that Lacan's name is, for the most part, consigned to a few footnotes. [62], However, Freud and Philosophy has received criticism from psychologists such as Hans Eysenck, Glenn Wilson, and Paul Kline, who have attributed to Ricœur the view that psychoanalysis either cannot or should not be evaluated in terms of experimental evidence. He stresses that Freud and Philosophy is a work of philosophy and not a work of psychology, and compares his enterprise to those of philosophers such as Roland Dalbiez in Psychoanalytical Method and the Doctrine of Freud (1936) and Herbert Marc… While the work was well received in France, it was also criticized there because phenomenology had become unfashionable by the time it was published. It is incredibly dense; 3. Although his theory on dreams, presented extensively in this work has been the subject of relentless criticism, there is no denying the influence he had on much of the twentieth century. [85] Vinicio Busacchi wrote that Tort's discussion of Freud and Philosophy was "fallacious and calumnious" and that the accusation of plagiarism against Ricœur was false. He was also unconvinced by Ricœur's attempt to demonstrate "an implicit teleology in psychoanalysis". He criticizes psychoanalysts for failing to adopt this as their response to arguments that psychoanalysis is unscientific. There was a problem loading your book clubs. He also believed that he revealed Freud's "lack of a broad view of symbolic functioning", exposed confusions in Freud's thought, such as that between "force" as a metaphorical term and "force" as a reference to observable phenomena, and showed that psychoanalysis resembles historical science and phenomenology rather than science as understood by positivism. I can think of three reasons why it has languished in obscurity, since the publication of its English translation in 1970: 1. The book was described as one of the most important discussions of psychoanalysis and Ricœur was praised for his discussion of symbols. [70] Dufresne considered Ricœur's interpretation of Freud evenhanded and in some ways superior to Lacan's. These are not physical areas within the brain, but rather hypothetical conceptualizations of important mental functions. Indeed, for Freud, the dream is that the performance (in disguise) a desire (repressed). [31] However, he emphasizes that such reformulation of psychoanalysis is "a second operation with respect to the experience on the basis of which the Freudian concepts have arisen" and as such can only deal with results that are "detached from the analytic experience". [71] He noted that thinkers such Marcuse, Lacan, Gilles Deleuze, Jacques Derrida, and Judith Butler have produced interpretations of Beyond the Pleasure Principle irreconcilable with Ricœur's. He argues that psychoanalysts should, but have not, respond by presenting psychoanalysis as an "interpretation" that resembles history rather than psychology. 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