Gabriel Guerrero
"That building we requested. Well, for metaphorical it is undoubtedly made to remind us what distinguishes the architecture of the building. That is a power that orders logical architecture beyond the building supports for possible use. So any building, unless it is reduced to barracks, can spare the order which emparienta with the speech. That logic does not harmonize with the efficacy but dominating, and his contention is not in the art of construction, a fact only temporary.
This is measured by how far this contention is much more essential in the art of psychoanalysis whose field is determined by true experience: memory and meaning, while phenomena are discovered him as the most significant stones remain scandal for utility purposes in authorizing all power. "
J. Lacan
Myth, metaphor and analogy
In "The mythological times" Moreau de Jonnes, develops a comparative study of ancient myths. Consider that these are representations of historical truth disfigured and in turn raises some departures from school that aims to see in the mythological gods the personification of natural phenomena and elemental forces arguing that according to the oldest writings showed men quite indifferent in relation to nature "in the Iliad and the Odyssey are brief descriptions of places, and sees in them only what is strictly necessary to locate and stage the events and characters." then argues that the gods are the representation of the ancients kings and parents who have had a decisive role in the civilizing process. The deification of these kings or fathers comes from ancestor worship, has its roots in Egypt remotest and recognizes at least three fundamental causes are confused in its symbolic expression: The Apotheosis, the worship of the stars and the worship of animals "the personality of the pope or the triple became deified monarch, besides living individuality, was also a star in the sky and an animal on earth, other three, and yet, identifying as one."
The first rite of apotheosis has confirmed that the story comes from Egypt. Osiris, the death of his father Amon, erected a temple to honor his memory. The transformation consisted death, Pharaoh once dead, was ensuring his people and communicated with this by way of oracles dictated the priests on their behalf. According to the author the apotheosis is continued in modern times in the canonization.
Regarding the outer symbolism in the text can be inferred that the immutable order of the stars inspired the peoples whose societies began to be formed to organize their governments according to the celestial order. "(...) The patriarchs were assimilated first, they and their families, to the seven planets, the seven families there that are paramount to the beginning of all theogonies (...)".
The worship of animals is related to the different activities of primitive man, the shepherds used to wear such skin of his sheep, hunters with the skins of their prey and men later coined the name of the animals, with whose dressed skins, then this name was used to define an entire tribe.
With the passage of time, says Jonnes, the sidereal and the animal symbolism have become combined in the representation of a single god, since the study leads to the conclusion that all mythology has its origin in Egypt and has been transmitted via the different peoples of its colonies, have a common theme that later printed each village has its particularity and its function is civilizing.
In relation to the argument with which the author debunks the expression of natural phenomena in the representation of the gods making use of the texts of Homer, may indicate that the absence of references to nature, which states, precisely due to its presence is indicated by the involvement of the gods. While Jonnes argued reasons to support the former indifference toward the phenomena of nature have less weight the basics of the author to the contrary, as a cause of the deification of sovereigns is based on the cult the stars "Having finished its passage through the earth, the deified king star returned to where he thought his race descended. (...) The astronomy was the first study of pastors, attentive observers of clear nights in the East. "
Now why Jonnes strives to dismantle the representation of natural phenomena if their coexistence symbol could not hinder it in relation to the proposed study?
In order to answer the question posed is taken into account the following considerations:
1 - The discussion about what kind of features represent the mythological gods seems to be due to an ongoing debate between two schools: In "philosophical Glossary" is a classification of the various theories of myth grouped by ages. The oldest is represented by Herodotus, Hecataeus and Messina Euhemerus who understood the myth as a distorted representation of historical truth and believe that the gods were deified kings. For these historians myths analysis consisted of a purification of the fantastic. Modernism and includes a comparative study of mythology, but for the representatives of this trend, as the philologist Max Müller, the deities are the result of the feeling of fear of primitive men against natural phenomena. Jonnes's work lies somewhere between these two theories, take the mythological conception of ancient and modern method.
2 - The symbol is confused with the sign. While the former can combine several representations in one and the same time represented in several, the second determines a unique relationship between the representation and the thing represented. In the chapter devoted to establish a link between Amantis Egyptian and Greek Hades, Jonnes makes the following observation: "The Osiris, lord of Amenti, is called the king of the night, his residence is in the West and has crown Noon and North. None of these characters should to Egypt, land of the sun, and the designation of the West can not be applied to Africa, whose climatic conditions are the same. According to the descriptions of the ritual, it is a region remote, low-floor tanks containing fire. The long nights and long winters explain the dark region title a passage announce Septentrión. With these clues, everything away, not only in Egypt, but also in the area of hot countries. Let's look, then further north to a region such signs as may be agreed. "
Given this representation one correspondence, according to the author, at the same time could not refer to historical facts and phenomena of nature. So is imposed having to miss the myths likewise naturalists and maybe with the same sense in which Socrates expels the poets from his republic.
3 - With regard to the method by which Jonnes ventures into the study of myths has found a correspondence with analog conception of Thomistic philosophy, specifically with the "analogy of proportionality (...) intrinsic conducting similar concept poured a share of a concept given a priority and then a fully analogate first and foremost, while this is so derivative and so deficient in secondary analogados. "In the case of" The mythological times "consist of the following: the cult of the ancestors is given primary way Egyptian mythology and derivatively and deficient in other mythologies.
In "The Theory of Symbolism" E. Jones distinguishes the metaphor of the comparison, saying the first deleted one of the terms of the second is: "in it, the words" like "or" like "are suppressed, even when they are always involved." (You can accept this statement as valid only for the case in which the unconscious work I take a series of interconnected ideas by way of this particular type of logical relationship, and subject to the primary process, as in the case Sleep) This suppression of analogy in terms of the metaphor is what gives it its character unconscious, is the implication that the subject acts on repeat identified the object for which it is captured in the memory. It is by developing the subject, at a later time, you can make conscious that "pretends" image that fascinates him. Moment of anguish, narcicística recall that the subject is found as an object in the field of the Other. That is, appears determined by the connections and significant substitutions that give character foundational metaphor. This implies that it is not the metaphor "delete" but the analogy adds terms to integrate production within the self metaphorical transaccionando with logical consistency demands that this imposes. But here again there are two kinds: symbolic and imaginary, being first determines the second and not the other, implying that the imaginary collection has a meaning: The realization of desires.
In "Group Psychology and Analysis of the Ego" Freud says it is the object id, the ego identifies the maternal object, placing identification as a condition of the waiver. Instead Jones puts the analogy in the origin of the metaphor and the identification equates "The comparison indicates a similarity between things that are different in other respects (...) Sleep makes frequent use of this last resort (...) the very complicated description of a person, can be communicated identifying, comparing ie, (...) "
In "The Interpretation of Dreams" analogy is presented as a form of logical relationship between ideas, dependent on the activity of the self in the waking state. Sleep Work submitted such connection to his metaphors, in that sense the logical relations are taken as rest day. "The analogy, coincidence and the community are generally represented in the dream by synthesizing a unit, of the elements that compose it. When this unit does not already exist in the dream material is created for this purpose. In the first case we speak of identification (...) "In the Freud quote clearly refers to identifying the effect of the work of the dream and the analogy as logical process dependent on the activity of the self, to read that processes such as reach those of the quotation given representation in the dream reflects the adaptation to be undergone such training to find a specific representation in the conscious self. Locate the analogy then the source of metaphor not only involves a misreading of Freud's texts, but also serious consequences for the theoretical edifice. In the first instance it is the gateway to the "Bonneval colloquium" Leclaire and theorize an unconscious Laplanche open to all senses, giving the status preconscious unconscious discourse computer. Secondly, and as a corollary of the first, is unknown to the phallus as signifier primarily repressed depending on which orders all meaning.
Jones equates the Freudian notion of the penis phallus and in doing so creates the need theoretical symbolism refer to a number of ideas, which he calls "primary", of which there have been explained as anchor in the subject.
In "Lessons of introduction to psychoanalysis" O. Massota Freud's claims about the phallus "I will say to reassure them that the phallus is not the penis (...) is the universal premise of the penis (...) is the question of the Phallus that castration is introduced into the structure the subject. (...) The notion or structure Freudian castration complex serves to make sense the role of failure in the sexual constitution of the human subject. "Lack the notion implied by the phallus as universal premise, not only has a place theoretical psychoanalysis it is a central notion around which differentiate demand need and desire, we define the object, the drive, the repetition, is organized in order the psychoanalytic edifice.
When Jones's claim is to rescue the symbolism jungnianos analytical detours, leave it united position of one who is opposed, founding new archetypes to which the symbols refer, whose character it apart from the mystical sexual but reintroduced in a field of knowledge that excludes the psychoanalytic treated with both linked to genital sexuality - phallus = penis - and not a body erogenous.
The metaphorical reference to the phallus significance also implies symbolic representation give structural value without which no creation effect would be possible, otherwise give it the symbol of a symmetrical relation to a set of ideas voids the enigmatic character of his formation and function of the analyst refers to pre-Freudian times, when the meaning of the dream was sought in dictionaries.
In "The metaphor of the subject" Perelman Lacan's formula analogy and opposes the metaphor. The first is a ratio of four terms A and B is a C to D. Determining symmetry between subject and equivalence forum given by the ratio of A / B on the one hand and C / D on the other. The metaphor is introduced instead regardless of any proportional relationship between its terms, has a dimension of "insult" Lacan says, "For it is injustice that comes free with every subject made an attribute by which any other subject are encouraged to decentarlo (entamer) "In the metaphor is not associated or ratio but a significant replacement for another signifier reducible to a phonemic opposition and creation effect that breaks the harmonious unity between terms. The law of the signifier arbitrariness uses of the word and submit things to their metaphors.
Notwithstanding developed on the text of Jones, near the end of his work, very cheaply defines what distingu replaced with a symbolic configuration. In this regard Pinciroli in "Notes on a Question Lacan" refers incestuous situation that the law forbids, not the sexual activity with the mother "(...) that embodiment being less than likely (...) "but to a" configuration "which involves placing maternal claim the child as your project actor unconscious. "The prohibition of incest is, from this perspective, identical to reinstate their product ban preventing the processing of that product in the same as itself and, in this sense, the ban is equal to the law of the signifier as the law of pure difference ".
Historical Truth
Despite its analog design symbol, Moreau de Jonnes, in his description of deformation processes of historical events which have resulted in the myth, is discovered as a kind of personification of the mechanisms that Freud has described as responsible for Sleep training, ie condensation and displacement. "The bards aedas and went from town to town singing at public festivals (...) Managed by them, the tradition of ancient days became a scandalous chronicle (...) in which cities and nations played nymphs paper. In a city taken or conquered a region made a girl seduced or kidnapped. (...) Fixing his famous anecdotes like (...) moving to a favorite god that belonged to an older or attributed to several the same adventure. "
If you can match the structure of myth to sleep, this equation imposes a replacement of an analog conception of the symbol on the other metaphorical. What authorizes you can note a parallel between the myth and the manifest content of dreams on one side and the ideas latent historical truth on the other. Only if it is accurate to refer historical truth in the field of psychoanalysis.
In "Meno or virtue" 27, Plato has Socrates say a myth spread by priests and poets of the time that serves to support its conception of truth and the notion of reminiscence associated with it. "They say that the human soul is immortal, that as soon disappears, which is what they call die, like returns, but not ever perishes, for this reason it is necessary to live as holy as possible because Persephone, after nine years back this life the soul of those who have paid the debt of their former sins. Of these souls are formed illustrious kings and famous for their power and the most famous men for wisdom, and in the following centuries, they are considered, by mortals as heroes saints. So for the soul, being immortal, reborn to life many times, and having seen everything that happens, both in this and in the other, there is nothing that she has not learned. For this reason it is not surprising that, with respect to virtue and everything else, is in a state of remembering what he learned. Because like everything is linked in nature and the soul has learned everything you can, remembering one thing, to which men call learning, find itself all else, as long as you have courage and not grow weary in their inquiries. In fact, all that is called search and learning is nothing to remember. "
The effect of this recall via the inquiry is what is known in Plato with the name "reminiscent."
In the "I in Freud's theory and psychoanalytic technique", O. Mannoni in relation to dialogue quoted in Plato states that truth is a truth forgotten and unlike truth in the field of psychoanalysis, where it is a historical truth. Indeed in "Constructions in Psychoanalysis" Freud works with the truth while historically and poses while Mannoni and forgotten as in "Meno." "(...) And we are looking for a true and complete in all respects essential. (...) The analytic work (...) is to bring up what has been forgotten from the traces left behind him, or more correctly, build it (...) all the essentials are preserved, even things that seem completely forgotten are present somehow (...) Only the psychoanalytic technique depends on the success that we completely take light what is hidden. "
However, the equivalence between the two conception, only on condition that holds is also given in isolation match the terms that compose them.
For Plato "Remember" is known, in Freud instead, the remembering and forgetting maintain the same ratio as the negation and affirmation, in this sense forgotten the preconscious implies the existence of a memory that acts from the unconscious in symptoms , inhibitions, in repeats, in the same way that there is no "no" to the unconscious can be asserted the non-existence of oblivion for the same system. If the history of a subject, then, is concatenating memories, how it acquires its incidents will remember the significance of their life events. In "Remembering, Repeating and Working" Freud says: "(...) the review did not remember anything forgotten or repressed, but it lives again. Not reproduced as memory, but as an act, it repeats without knowing of course that repeats "He adds the following examples:" (...) the review did not remember being shown that rebel against parental authority, but which is conducted in this way with respect to the doctor. He does not remember his childhood sexual research failed, leaving him perplexed, but produces a series of occurrences complicated and confusing dreams and laments that nothing goes wrong and that his destiny is not getting ever bring to fruition a company. No recalls have been intensely ashamed of certain sexual activities and have feared that others would discover, but are ashamed of the treatment that is now gone and tries to keep it secret. "
In "Memories accessories" Freud describes these mental products as being analogous to the elements of the manifest content of the dream. Unconscious fantasies are served from memory material and memories made with them without respect, as befits the timelessness of the unconscious, temporal relations, so that an experience which left its mark in adolescence may persist in memory as a memory child. Significant substitutions connections and make a real perceptions as a material for building signifiable symbols.
It follows from the above that the history of a subject depends on regulatory mechanisms symbolic within which it is immersed. It is the effect, then, the forced nature of the symbolic that is a loss regarding what Freud calls "historical accuracy". In addition to the imaginary must be attributed responsibility for the lack of concealing what I remember, in the belief point by point correspondence between experience and built as history.
In the text quoted above, Freud makes the following observation: at the time that a subject perceives a particular scene, which could be in its infancy: the subject is as a spectator, with the passage of time, to be evoked that scene, the viewing subject is included in it, as an object among objects, which implies that the mere evocation and the scene is modified, including a new object that modifies the original situation.
That object built to the original scene, is the self, the self is an object within the subject's experience, the belief in the coincidence of the lived experience is remembered with a movement of identification of the subject with the object, a collection of image held by the fascination and Lacan defined as corresponding to the primary experience of the "Mirror Stage ... "Where the subject in primary fragmentation status is captured as a unit.
Then the Platonic notion from which everything comes as new must be there always corresponds to an alluring effect me, who comes to seal the loss produced by forcing symbolic of historical reality. In this sense, Lacan equates ego function with the religious notion of the soul and gives the Platonic reminiscence imaginary status.
Now if this is so, then it should be understood that Lacan's statement about not only anticipates Freud ecto formula of its predecessors in the study of dreams, and as developed above with the Platonic conception of the truth. This is how Lacan argued in his own return to Freud postulated. Return that involves a double movement: the study of the process of construction of the Freudian concepts that shape the interpretation as an instrument of praxis and subjecting Freud's texts to his own creation "(...) the terms we use to return to understand the work of Freud, are included in it.
We want to apply to the development of Freud's thinking the same mode of interpretation that Freud used to what happens in the psychic order. "
But even in this double round is recorded in Lacan highlights the rigorousness of Freudian technique advances from hypnosis to free association, from the first to the second topic, amending trauma theory, which reformulates the concept of anxiety, etc..
It is in this dynamic that Lacan's theory is authorized to call the Freudian hypothesis of the primal horde father, for example, modern myth, since the interpretation as possible evidence the existence of a male owner of "All" women, impossible given its royal status around which symbolic and imaginary hatch a hole myth origin.
Repetition
Referring to the biblical text as a myth in several passages of "Moses and Monotheism" Freud points out a contradiction in relation to the character traits of the "big man" in the text that describes "Often what appears as dominant, irascible, even violent, and it is also said that it was the most patient of men. "Bringing together these two conflicting characteristics into a single representation, among other things, supports the hypothesis of two Moses, one who undertook the exodus from Egypt , priest of the god Aten and another worshiper Maedianita jhave, volcano god. Such interpretation procedure allows point to Biblical Moses as "mixed person", ie as a production feature of sleep training. The biblical myth can therefore be read as the dream of the scribes and Moses as the expression of ambivalence in relation to the father, founded according to the myth of the primal horde as the result of his murder.
Based on Rank's book "The Myth of the Birth of the Hero" Freud outlines the features of a repeating structure largely mythological legends: The hero is the son of a family of kings, his birth father security threat and is convicted of this to be killed or abandoned. Then is saved by humble people. Once grown back to its noble position, takes revenge on his father and is glorified.
Opposites wealthy family - poor family mythography represent the ambivalence of the child in relation to father, father is a feared and loved. The myth of Moses contradicts this structure, in the Bible, Moses comes from a poor family, is left in a basket on the Nile and rescued by Egyptian princess. The development of Freud's work relocates the myth in its structure: Moses is a noble Egyptian origin (Flia. Rica) descending to a poor family (the enslaved Jewish people), with which begins the exodus persecuted for his family of origin. That is, Moses flees as a child - according to the etymological root of the name Mose, mean child - and then transformed into the "great man" who was for the Jewish people - in Mosche (according to the Hebrew etymology, "which removed from the water, "meaning that may allude to the passage of people through the waters of the Dead Sea - according to biblical mythology) and is then killed as a parent. In jhave, after a long latency period, triumph Aten characteristics of who Moses was his priest. In addition, many of the traits attributed to this god seems to agree with the person of Moses. In its transformation into Moses God is glorified but not accept the crime, this is due, in summary, mutations of the biblical text.
From the above it follows that Jonnes Freud considered that the worship of the gods is the cult of the ancestors, but the difference lies in the fact that it is not, in psychoanalysis, just dead ancestors, but killed. Even the deformations undergone by the biblical text owes its reason to the denial of parricide.
But why not enough the role that patriarchs have had in the process of civilization of the people so that the deifies his death? Why is it necessary that the crime mediates between the father and god? In principle, the act does not happen at any moment in history, Freud date in circumstances where there is a struggle between the old order and a new one. Based on studies of Taboo, Totemism characteristics, the Darwinian hypothesis regarding the existence of a jealous and violent father who arrogated to himself expelled all women and their children as they grew and research Robertson Smith on totemic parties, Freud weapon the following construction: "The brothers expelled met one day, killed the father and devoured his body, thus putting an end to the existence of paternal horde. (...) After having removed and having satisfied their hatred and desire for identification with him, they had imposed on them the loving feelings before dominated violently hostile. (...) And the dead father acquired a power far greater than had possessed in life (...) What the father had previously prevented by the very fact of its existence, it banned then the children themselves (. ..) disavowed his act, prohibiting the death of totem, replacing the father and resigned to reap the fruits of his crime, refusing sexual contact with women, and accessible for them (...) The brothers associated to delete the parent , had to become rivals when dealing with the possession of women. Everyone wanted them all to himself, after the example of the father, and the general struggle of this result would have brought about the sinking of the new organization. "The new order once established and recognized that their survival depends on maintaining current progress via restrictions which carried out the crime and the act is censored, previously considered the father of pleasure love, is transformed into a kind of idealized and is visionary in its double aspect that reinforces the old ban. "Censorship - says Lacan - (...) is part of speech interrupted character (...) is the law while misunderstood (...) The censorship is that (...) the superego is that, to the extent that the subject actually terrifies him symptoms and builds effective, prepared, experienced, continued, symptoms are instructed to represent the point at which the law is not understood by the individual, but if operated by him. Symptoms embody deal as such, give an air of mystery. "
The murder of Moses repeats the murder of the father of the primal horde, says Freud. The conditions for such repetition occurs are set thanks to monotheism, the decision to grant a single, all-powerful God restores the grandeur of the primeval and ambivalence in relation to it. The father loved at first is hated in a second time. Situation in which again reunited myth structure (Flia. rich - Family. Poor).
Then, if the conditions for the establishment of repetition is constituted from the imposition of a single all-powerful god, why the crime lies not only on Moses and his predecessor Akhenaten?
In principle, Freud states that the conditions for a recurrence will occur slowly giving throughout history, setup time representation that meets the trigger conditions for the old conflict reactualize, God only takes the Instead of this factor. In "History of Egypt" describes the reign of Akhenaten lasting approximately twenty years, the Aten religion begins to be defined during the rule of his father, Amenhotep III. Its constitution is due to political reasons "(...) the priesthood of Amun (...) in the state had taken a political role that really was incompatible with life strictly according Akhenaten was sent to negotiate with the priests of Amun. A Semenkhkare death, what happens in the reign Tutankhaton, who abjured their previous worship in Thebes, Amon recognized again and changes his name to Tutankhamun.
It is Moses who continues the worship of Aten and flees to Egypt to escape a fate that appears inexorable. Die as Laius Oedipus killed by his people. The Jewish people "(...) continued to deny the parricide, had to atone bitterly this attitude in the course of time."
Impact can not be ignored that Freud's Moses have in the historical context in which it is formulated. The Nazis repeated so much more sadistic and perfected the persecution of the Jewish people, works of psychoanalysis publicly burned as Akhenaten's monuments destroyed and a new exodus starts. "Genocide and degraded the human name was the subject experimentation. The angel biblical Isaac replaced by the lamb, the other, the German (the "angel of death") repositioned to Isaac in the laboratory of death. Killing father Isaac depose implied. (...) The god of volcanoes, (...) returns so full of greed exorbitant to kill monotheism writing, the knot. "Freudian text in this context is proposed as an elaboration denouncing lacking. "In other words, the Jewish people provides a case of" performance "(Acting - out) instead of remembering (...)". Freud as a Jew accepts the crime and leaves with his chosen people to other lands and trace the new order is not creating a new religion, but of that which is neither art nor science nor religion but tied to the three: Psychoanalysis .
But this development is a point of upholstery in the personal analysis of Freud, whose progress analysis determines the advancement of the theory where the father is reinstated their noble origin, allowing you to stand against antisemitism without having to " down into the ditch, "playing the insulting claims of the Nazi Gestapo recommending to anyone.
Sure returns also bring their hands velamientos and the new type, it is said that Freud - Moshe was rescued from the waters of the Danube a Greek princess.
July 2003
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