字幕表 動画を再生する 英語字幕をプリント Prof: Good morning. I have to get started because there is, of course, a lot to be said about Sigmund Freud. Actually it's a shame I have only fifty minutes for it and not two or three lectures. Just before I get into Freud, I just want to tell you that I did send the questions already; emailed it to you. So if you check your email, you have the questions for next Thursday. And I strongly encourage you to attend the lectures and the discussion sections. Those questions are not necessarily very easy. So you may want to get more exposure beyond the readings to have a good handle on it. And let me just very, very briefly come back to Nietzsche, before we go on to Freud. Though I have enough on Freud, more than enough for today. But I would like to still kind of wrap it up and to say what the bottom line is. And the big question is, to start with, what is genealogical method? What is new in Nietzsche's approach? And it should be clear from the writings and from the lecture, and I think from the discussion sections-- right?--that what he's suggesting, that in the genealogical method you will take an ideal and a moral principle, what you think is the right idea, and then he will show that one can think about this idea differently; and historically they did think differently. And his major example is good. You think an idea of what good is; it's uncontestable, easy to agree? Well I will show you that in history the notion of good--and it's opposite, what is not good--has been constructed differently. So the point of departure, first of all: well, there is the Judeo-Christian morality of good and evil. I will show--I will go back to time, I'll go back to the antiquity--and I will show that the notion of good was completely different. Right? That is the genealogical method. But to do it consistently, he really should be claiming that going back to the antiquity-- I'm not suggesting that the good in antiquity was the real good. Right? It's just a comparative study, which relativizes the idea of good in your mind today, to make you aware that good has been thought about differently in different times. And, in particular, of course, his main focus is on the notion of morality in modern society. And he said well there is something unique about this modern society; namely that morality somehow is internalized into us, and we kind of accept our own subjugation and our oppression because these values are so deeply invested into us. So that is, in a way--right?--the genealogical method; not to have, as I said in the lecture, a critical vantage point. Try to get a way that I will give you the real universal definition of good, and I will criticize any question of morality from a universal concept of morality. That's not what he does. Right? His major aim is to show that all moralities, all conceptions of moralities--all conceptions what is justice, what is fair, what is humane--has been manufactured-- right?--in the workshop of ideals. And this workshops of ideals is a dark place where actually coercion, torture, is being used to manufacture these seemingly great ideas. It's all about control over humans. That's in a nutshell--right?--what Nietzsche is trying to do. So let me just make a step back to Marx and foreshadow a step forward to Freud. So this Nietzsche has really little disagreement with Marx's theory of alienation. He said, "Well, as long as Marx is saying that in the modern world we are alienated because we are not masters of our own fate, I agree with him." Right? We are alien in this world and we do not have power over our life. External conditions act like as if it were nature, a thunderstorm, and determines our life. He agrees with this diagnosis--right?--of modernity. His problem with Marx is that Marx comes to a solution. Right? Marx says, "Well, I know what human emancipation will be. I know what good society will be, and I know who will get us there." Right? "The proletariat." And he said, "This is churlish; that's no good." Right? "I won't do that. I won't fall into this trap." Right? "I will not manufacture another ideal, because my workshop, where ideals would be manufactured, would be also a workshop which smells"-- right?--"and which is full with coercion, and I would subject others to torture-- mental or physical torture? In the good old days it was physical torture. Today it's worse: it is mental torture." Right? That's in a nutshell--right?--what he's trying to achieve. And, of course, there is no Freud, there is no Weber, and there is no Michel Foucault; there is really no modern and post-modern social theory without Nietzsche's insight. This is a radicalization of critical theory. Right? Critical theory--we talked about this, from Hegel to Marx--was a critique of consciousness; that what is in our mind is a distortion of the reality. Right? And therefore they were trying to subject human consciousness to critical scrutiny. Nietzsche does it the most radical way. He said, "I am capable to show"-- right?--"the shortcomings of our consciousness, without showing you what is the right consciousness." Right? That's the project. Now Sigmund Freud has a lot of similarities with this. Right? He's also a critical theorist, and he says, "Well, what is in our mind comes very deep down from the repressed. And I will show you"--right?--"how, if this causes you neurotic responses, I can actually cure you, by the way; just I let you understand what has been repressed in your life experience, and then you can do something about yourself." So that's in a nutshell Sigmund Freud's contribution. So it basically follows closely to Nietzsche's ideas. And in the piece particularly what I asked you to read today-- one of the pieces, right?--Civilization and its Discontents, he's struggling very much with the problem Nietzsche is struggling with. He shows modern civilization as repression. Right? At the same time he does not want to reject civilization. Right? And he's tormented--right?--how to evaluate civilization. Right? And well he probably is not going as far as Nietzsche, Nietzsche does. We will see that when it comes. Okay, this is Sigmund Freud. And it's good advertising: don't smoke. You have his cigar. He has actually oral cancer. He was suffering from it during the last twenty years of his life, and eventually committed suicide; and the cancer obviously had something to do with his cigars. So don't smoke. Right? Well Freud was one of the giants of nineteenth and early twentieth century thought. Many people who would name the intellectual giants of this time, nineteenth century, would name three names: Charles Darwin, Karl Marx and Sigmund Freud. Right? These are the three thinkers which made us rethink ourself-- who we are, where we come from, and what is the nature of the society we live in?-- the most radical ways. Okay, let me talk very briefly about Freud's life. He