Равочкин
Никита Николаевич
Преподаватель
кафедры философии
Кузбасский
Государственный Технический Университет
им. Т.Ф.
Горбачева
Алексеенко
Татьяна Сергеевна
Кузбасский
Государственный Технический Университет
им. Т.Ф.
Горбачева
Васильев Дмитрий
Вадимович
Кузбасский
Государственный Технический Университет
им. Т.Ф.
Горбачева
Famous thinkers and them views on coming to
terms with history
In this assignment we are going to compare famous
thinkers in their memory investigations. I am sure, that I will prove some
extra information for people interested in Postmodern Philosophy.
Ricoeur believes that one of the reasons to believe
that oblivion by erasing traces of cortical does not exhaust the problem of
forgetting, is that many forms of neglect caused by obstacles not giving access
to the hidden treasures of memory. Recognition of images of the past often
unexpected still constituted the chief experience return of a forgotten past.
Only didactic considerations related to discrimination and memory recall, we
considered this experience as a sudden distracted from work evoking memories
that could precede him . But it was on the way to recalling memories meet
obstacles to the return of the image. The instantaneous return and mastering we
will rise the level of finding the image and hunting for him.
It is at this stage of our research we consider the
second in a systematic form the lessons of psychoanalysis which is the best can
be derived from the enclosed space of the psychoanalytic session. Reread two
texts considered in the analysis of the theme of delayed memory, we will expand
the scope of the study , covering the phenomena more closely associated with
the problems of neglect and of particular importance in terms of the collective
memory , also burdened by history.
Delayed memory in question is in the works,
"Remembering , repeating , instigating" and " Mourning and
Melancholia " - a memory , forgetting prone . Again let me remark at the
beginning of Freud's first work: the patient repeats instead of remembering.
Instead repetition means forgetting. A self forgetting called work because it
is the result of compulsion to repeat which prevents the realization event that
caused the injury. The first lesson of psychoanalysis is that the injury
continues to exist even if it is incomprehensible and inaccessible. In its
place there are phenomena of substitution symptoms in different ways masking
return of the repressed and that must be decrypted in the joint work of patient
and analyst. The second lesson is that, in the particular circumstances of the
whole pieces of the past that were considered lost and forgotten may return. So
psychoanalysis is the philosopher most reliable ally in the defense of the
thesis that we do not forget. One of the most solid belief Freud was the belief
that past experiences indestructible.
Although Sigmund Freud never said that he had read
Nietzsche's work, the Freudian thought shows some striking analogies to
Nietzsche's ideas. Both of them reject ideals and religious foundations and try
to interpret human behavior through history and reason and for both of them,
memory is of utmost importance to the
development of
every human.
The use of memory in Freud's work is fairly
well known. In the Origin
and he writes: «Our hysterical patients
suffer from reminiscences. Their symptoms are the remnants and the memory
symbols of certain (traumatic) experiences». Memory fo Freud – and especially
the unconscious memories we almost all of us carry from our childhood – has the
ability to keep us bound and make us hysteric or neurotic. These reminiscences
may well remain latent for us but their effects are obvious not only in cases
of mental illness but also in the seemingly meaningless errors and slips of
memory occuring in «normal people». And Freud also extends this use of memory
to humanity, claiming in Totem
and Tabu that the memory of the «father's killing» has
haunted people from our primitive period.
Friedrich Nietzsche follows in much the same
line when in his book, On
the Genealogy of Morals, he claims that:
«If forgetfulness were not present, there could be no happiness, no
cheerfulness, no hoping, no pride, no present...».
As Professor Michael Roth expressed it: «Nietzsche is
a champion of forgetfulness». With no memories, one cannot possibly suffer from
the so-called bad conscience, one is free to pursue his or her life one is
strong. But living in our society means that one has to follow rules, we feel
like we owe to the society and when we fail to fulfill social expectations we
are full of guilt – a serious illness as Nietzsche himself called it.
But
people fail all the time to fulfill what the society expects from them. And
Freud believes that by «bottling up» our instincts, there is always the risk
that they will explode in unforeseen ways. He sees the proof of this claim in
the havoc caused by «civilized men» during World War I (the «Great War» for
Freud). And if this aggression can't find ways to express itself in the outside
world, Freud continues, it will turn inside taking the form of guilt and will
harm the individual, causing all kinds of neuroses and other mental
afflictions. This we think is one of the most remarkable analogies of thought
between the two thinkers. Nietzsche writes exactly the same in his Genealogy: «All insincts that
are not discharged to the outside are turned back inside...».
Both thinkers urge us to search our history in order to understand our present.
Both underline the significance of memory for the formation not only of our own
personalities but of the society we live in as well. And both continue to give
food for thought even in our modern life, making us think about the development
of our ethics and about the process that has led us to who we are today.
This belief is inseparable from the thesis of the
unconscious that Freud zeitlos timeless, that is, with his consciousness of
time "before" and "after" his sequences and coincidences.
This begs a comparison between Bergson and Freud, they are two defenders of the
thesis of the impossibility of final oblivion. In our opinion their concept of
the unconscious is quite comparable. In understanding Bergson unconscious
covers him all the past that the current consciousness centered on the action
closes behind him. Freud's unconscious so to speak more limited since it covers
only the area of memories to which access is prohibited and which are subject
to censorship and repression; In addition replacement theory related to the
theory of forced repetition, brings research to the field of pathological . But
Freud corrects Bergson to substantive issues that at first glance might explain
the rejection of psychoanalysis Bergsonism: whereas Bergson defined as the
ineffectiveness unconscious Freud's unconscious because of its connection with
the attraction is based on energy, which favors the «economic» concept of
reading. All that Bergson puts on account of attention to life can seemingly be
attributed to the dynamism of the drives associated with the unconscious
libido. I do not think we should dwell on this conspicuous disagreement.
Offering chain: inefficiency – unconsciousness –
existence, Bergson said the last word. Pure memory powerless only in relation
to consciousness anxious practical utilit. Impotence attributed mnemonic
unconscious is such only in an allegorical sense: it sanctioned jump outside
the magic circle of short – term concerns and retreat to dreaming
consciousness. In addition the thesis about the resurrection of images of the
past seemed to us comparable with the comprehension of the pair action / view
which leaves out of the living experience only the action that is available
from the objective study of neuroscience i.e. functioning of neurons, without
which we could not exist.
Bibliography
1. Bergson Henri Consciousness
and Life
2. Bergson Henri Creative Evolution
3. Freud Sigmund Future of an Illusion
4. Freud Sigmund Mourning and Melancholia
5. Freud Sigmund Remembering, repeating, instigating
6. Ricoeur Paul Memory, history, forgetting
7. Roth Michael
Memory