asdjkl
@efilist
85 okur puanı
Kasım 2019 tarihinde katıldı
Şu anda okuduğu kitap
The years around 1912 were the time when the future of the psychoanalytic movement crystallized as a problem. Freud was looking for an heir, and it was Jung who was to be the “son” whom he had proudly chosen as his spiritual successor and who would assure the success and continuation of psychoanalysis. Freud literally burdened Jung with his hopes and expectations, so prominent was his place in Freud’s life-plan. Thus we can understand how completely logical it is that Jung’s defection from the movement would—all by itself—invoke the complex symbol of father-murder and stand for the death of Freud. No wonder that on the occasion of the first fainting Freud accused Jung of “death-wishes” toward him and that Jung felt himself entirely innocent of any such wishes. He says that he “was more than surprised by this interpretation.” To him these were fantasies of Freud’s, but fantasies of great intensity, “so strong that, obviously, they could cause him to faint.” Of the second occasion Jung says that the whole atmosphere was very tense; whatever other causes may have contributed to Freud’s fainting, the fantasy of father-murder was evidently again involved.
The fact is that Freud fainted at the precise moment that Jung made light of the matter of priorities in the founding of a new Egyptian religion by Amenophis IV. This threatened Freud’s whole life’s missionary work. Freud had a picture of the Sphinx and the pyramids prominently displayed in his consulting room, his innermost sanctum. This was for him no romantic image or archaeological hobby. Egypt stood for the whole mysterious and dark past of mankind that psychoanalysis was chosen to decipher.42 There is, Roazen says, a direct association between twentieth-century psychoanalysis and ancient Egyptology, between Amenophis’ scratching out his father’s name on the steles and Jung’s doing the same from Zurich. Jung was attacking Freud’s immortality.