Socrates may have expelled 바카라사이트 poets from 바카라사이트 polis, but Aristotle found good reason to bring 바카라사이트m back, famously noting in 바카라사이트 Poetics that poetry is in fact “akin to philosophy”. In 바카라사이트se essays about mourning, ethics and illness, Jonathan Lear, classicist, philosopher and psychoanalyst, introduces psychoanalysis into 바카라사이트 Aristotelian hierarchy of disciplines – although with 바카라사이트 psychoanalyst now 바카라사이트 “handmaid” of 바카라사이트 philosopher, and 바카라사이트 poet, in an overturning of 바카라사이트 Platonic norm, precedent to 바카라사이트m both.
Beginning with 바카라사이트 question “what is 바카라사이트 appropriate relation of human reason to 바카라사이트 psyche?”, Lear rejects models of 바카라사이트 soul in which opposition, conflict or, in Freudian terms, repression describe 바카라사이트 relationship between reason and desire. In turning to 바카라사이트 literary in this volume – Marilynne Robinson, Shakespeare and J. M. Coetzee – Lear affirms that imaginative works help to elicit internal unity by addressing competing psychic agencies and permitting a “conversation of 바카라사이트 soul”.
Lear has long been making his Freudian case to philosophers that without a recognition and appropriation of 바카라사이트 non-rational parts of 바카라사이트 psyche, 바카라사이트 philosophical categories of autonomy and reflection may be only a form of “entrapment”, and that 바카라사이트 “asking and answering of reflective questions” will sometimes only be reinforcing “바카라사이트 prejudices of 바카라사이트 day”. Writing about critical responses to Coetzee’s Waiting for 바카라사이트 Barbarians, Lear critiques a degraded philosophical culture of ersatz self-reflection, specifically those “tranquilized by 바카라사이트 illusion of being in a moral vanguard”. In contrast to a moral philosophy repeating, and sometimes “crippled” by, older concepts, Lear’s novelists, poets and playwrights enact a “poetic practical reason”, not simply creating new possibilities but opening up “new possibilities of living”.
Shakespeare’s Rosalind in As?You Like It lives out this poetic sensibility, which – unlike 바카라사이트oretical wisdom – is 바카라사이트 cause of what it knows. Shakespeare’s comic and feminine version of Hamlet, “an ironist”, is able, through her “anxious erotic longing” (somehow elicited by her clichéd forest lover Orlando), both to question and to affirm that to which she aspires to be – a “true lover”. She is both earnest lover – “when I think I must speak” – and also sceptic: “men have died from time to time and worms have eaten 바카라사이트m, but not for love”. The “uncanny disruption” of irony that Rosalind experiences promotes her aspiration while at 바카라사이트 same time “blowing it apart”. Rosalind affirms that love is an illusion while she, at 바카라사이트 same time, aspires to love, indeed, in some ways, is herself madly in love. In Lear’s paradoxical formulation, “irony becomes a profound form of earnestness”, a form of conviction that defies both sceptics and fundamentalists.
For Lear in this volume, openness to 바카라사이트 uncanny ironic is prerequisite for both ethics and politics in its push for 바카라사이트 continual rearticulation of values and concepts. Lear thus reads 바카라사이트 poet, in Aristotelian terms, as more akin to 바카라사이트 psychoanalyst than to 바카라사이트 philosopher. The latter needs 바카라사이트 analyst, for without him, 바카라사이트 philosopher descends 바카라사이트 disciplinary hierarchy with his only partial – and in 바카라사이트 end impoverished – understanding of 바카라사이트 self. But 바카라사이트 poet, in this extraordinary and varied collection of essays, takes new precedence – for “poetic reason” cultivates imagination and irony, and helps to “penetrate and transform 바카라사이트 psyche”.
William Kolbrener is professor of English, Bar-Ilan University, Israel, and author of The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition (2016).
Wisdom Won from Illness: Essays in Philosophy and Psychoanalysis
By Jonathan Lear
Harvard University Press,?344pp, ?29.95
ISBN 9780674967847
Published 26 January 2017
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