漢清講堂(YouTube) 介紹過他去畫晚年的S. Freud.
21 昨日的世界(mit Stefan Zweig,佛洛伊德 und Dali) 2018-02 漢清講堂
- 1.archaic•humorousa citizen of a town or city, typically a member of the wealthy bourgeoisie."the poem is not the sort of thing the sturdy burghers of Manchester would wish to read"
- 2.historical(in southern Africa) an Afrikaans citizen of a Boer Republic.
該書《驢皮記》是由才華蓋世外國老師亨利·德·巴爾扎克刊行的外國小說，劃分三十六分章19萬字。
《驢皮記》（La Peau de chagrin），法國作家巴爾扎克巨著《人間喜劇》系列作品，1831年發表，是「哲理研究」中最有世界影響的一篇，甫出版就引起了德國文豪歌德的強烈興趣，他說「生命裡有二種悲劇，一是得不到任何的悲劇；一是得到一切後的悲劇。」並斷言「這是一部新型的小說」。
小說敘述一名貴族出身的青年瓦朗坦破產後投身到社交場所，落得窮途未路，準備投水自殺時，一個古董商給了他一張印有天竺文字的驢皮，這張驢皮能為主人實現任何願望，但願望一經實現，驢皮會立刻縮小，自己的壽命也隨之縮短。瓦朗坦開始從擄獲金錢的快感，去填壑無盡的慾望，另一方面象徵他生命的驢皮也逐步的縮小，將他帶往死亡，瓦朗坦猛然驚覺，死神已臨近身旁，眼睜睜地看著自己的末日來臨。
- The Magic Skin （頁面存檔備份，存於網際網路檔案館） at Project Gutenberg (plain text)
In his last days, Freud became increasingly concerned about our longing for inner peace -- our longing, in particular, to replace our old, inconsistent and often inscrutable over-I with something clearer, simpler and ultimately more permissive. We want a strong man with a simple doctrine that accounts for our sufferings, identifies our enemies, focuses our energies and gives us, more enduringly than wine or even love, a sense of being whole. This man, as Freud says in his great book on politics, "Group Psychology and the Analysis of the Ego," must appear completely masterful. He must seem to have perfect confidence, to need no one and to be entirely sufficient unto himself. Sometimes this man will evoke a god as his source of authority, sometimes not. But in whatever form he comes -- whether he is called Hitler, Stalin, Mao -- he will promise to deliver people from their confusion and to dispense unity and purpose where before there were only fracture and incessant anxiety. But, of course, the price is likely to be high, because the simplifications the great man offers will almost inevitably involve hatred and violence.
在他生命的最後幾天，佛洛伊德越來越關心我們對內心平靜的渴望——尤其是我們渴望用更清晰、更簡單、最終更寬容的東西來取代舊的、不一致的、常常難以理解的「我」。我們需要一個堅強的人，他有一個簡單的教義，可以解釋我們的痛苦，識別我們的敵人，集中我們的精力，並給我們比酒甚至愛情更持久的完整感。正如佛洛伊德在他關於政治的偉大著作《群體心理學與自我分析》中所說，這個人必須顯得完全精通。他必須看起來擁有完全的自信，不需要任何人，並且完全能夠靠自己來滿足。有時這個人會召喚神作為祂的權柄來源，有時則不會。但無論他以何種形式出現——無論他被稱為希特勒、史達林、毛澤東——他都將承諾將人們從混亂中解救出來，並在以前只有分裂和持續焦慮的地方帶來團結和目標。但是，當然，代價可能很高，因為這位偉人提供的簡化幾乎不可避免地涉及仇恨和暴力。
Freud's implicit morality is counterintuitive. Though Freud acknowledged the uses of mild intoxicants like love and art, he was nonetheless extremely suspicious of any doctrine or activity that promised to unify the psyche -- or to unify the nation, the people -- without remainder and to do so forever. Freud believed that the inner tensions that we experience are by and large necessary tensions, not because they are so enjoyable in themselves -- they are not -- but because the alternatives to them are so much worse. For Freud, a healthy psyche is not always a psyche that feels good. For Herbert Marcuse, author of a brilliant meditation on Freud, "Eros and Civilization," Freud's politics are potentially the politics of ecstasy. We can collectively undo our repressions and regress toward collective erotic bliss. For Philip Rieff, author of the equally perceptive and original "Freud: The Mind of the Moralist," Freud appears to be a deep political pessimist who thinks that the healthiest individuals will probably be those who turn completely away from politics. But another way to look at Freud is to see him as someone who suggests that a considerable measure of freedom and even relative happiness can come from following a self-aware middle way. If we are willing to live with some inner tension, political as well as personal, we need never be overwhelmed by tyranny or fall into the anarchy that giving into the unconscious completely can bring.
佛洛伊德的隱含道德是違反直覺的。儘管佛洛伊德承認愛情和藝術等溫和麻醉品的用途，但他仍然對任何承諾統一心靈——或統一國家、人民——沒有餘地並永遠這樣做的學說或活動極為懷疑。佛洛伊德認為，我們所經歷的內在緊張大體上是必要的緊張，不是因為它們本身如此令人愉快——它們並非如此——而是因為它們的替代品要糟糕得多。對佛洛伊德來說，健康的心理並不總是感覺良好的心理。對佛洛伊德的精彩沉思《愛欲與文明》一書的作者赫伯特‧馬爾庫塞來說，佛洛伊德的政治可能是狂喜的政治。我們可以集體消除壓抑，回歸集體的性愛幸福。對於同樣具有洞察力和原創性的《佛洛伊德：道德家的心靈》一書的作者菲利普·里夫來說，佛洛伊德似乎是一位深刻的政治悲觀主義者，他認為最健康的個人可能是那些完全遠離政治的人。但看待佛洛伊德的另一種方式是，把他視為一個認為相當大程度的自由甚至相對幸福可以來自於遵循自我意識的中間道路的人。如果我們願意生活在某種內在的緊張之中，無論是政治的還是個人的，我們就永遠不會被暴政壓倒，也不會陷入完全屈服於無意識可能帶來的無政府狀態。
For Freud, we might infer, a healthy body politic is one that allows for a good deal of continuing tension. A healthy polis is one that it doesn't always feel good to be a part of. There's too much argument, controversy, difference. But in that difference, annoying and difficult as it may be, lies the community's well-being. When a relatively free nation is threatened by terrorists with totalitarian goals, as ours is now, there is, of course, an urge to come together and to fight back by any means necessary. But the danger is that in fighting back we will become just as fierce, monolithic and, in the worst sense, as unified as our foes. We will seek our own great man; we will be blind to his foibles; we will stop questioning, stop arguing. When that happens, a war of fundamentalisms has begun, and of that war there can be no victor.
對佛洛伊德來說，我們可以推斷，健康的政治體是一種允許大量持續緊張的政治體。一個健康的城邦，成為其中的一員並不總是讓人感覺良好。有太多的爭論、爭議、分歧。但在這種差異中，儘管可能令人煩惱和困難，卻存在著社區的福祉。當一個相對自由的國家受到具有極權主義目標的恐怖分子的威脅時，就像我們現在的國家一樣，當然會有一種團結起來並以任何必要手段進行反擊的衝動。但危險在於，在反擊中，我們會變得和我們的敵人一樣兇猛、鐵板一塊，甚至從最壞的意義上來說，也會變得團結起來。我們要尋找自己的偉人；我們會對他的缺點視而不見；我們將停止質疑，停止爭論。當這種情況發生時，原教旨主義戰爭就開始了，而這場戰爭不可能有勝利者。
- The Death of Sigmund Freud. Bloomsbury Publishing, 2007. Translations: French, German, Dutch, Chinese, Hebrew, Korean, Turkish, Portuguese (Brazil), Greek.[24]
Mark Edmundson is an American author and professor at the University of Virginia.[1] He received a B.A from Bennington College in 1974 and a Ph.D from Yale University in 1985.[2] Edmundson specializes in Romanticism, Poetry, and 19th-Century English and American Literature.[1] He is the author of sixteen books, and his essays appear in The Wall Street Journal, The Atlantic, Harper's Magazine, The Chronicle of Higher Education, and The New York Times Magazine. Edmundson was awarded a Guggenheim Fellowship[3] and was a National Endowment for the Humanities/Daniels Family Distinguished Teaching Professor at the University of Virginia.[4]
