Read the Freud excerpt below from his “Civilization and its Discontents” (1930), the Freud book I use when teaching the non-themed/generic “History of Ideas” version of this course. Freud is making a comparison between the ruins of Rome and the “buried” life of the subconscious. In a paragraph or two, “translate” what Freud is saying about the subconscious.
“This brings us to the more general problem of preservation in the sphere of the mind. The subject has hardly been studied as yet; but it is so attractive and important that we may be allowed to turn our attention to it for a little, even though our excuse is insufficient. Since we overcame the error of supposing that the forgetting we are familiar with signified a destruction of the memory-trace — that is, its annihilation — we have been inclined to take the opposite view, that in mental life nothing which has once been formed can perish — that everything is somehow preserved and that in suitable circumstances (when, for instance, regression goes back far enough) it can once more be brought to light. Let us try to grasp what this assumption involves by taking an analogy from another field. We will choose as an example the history of the Eternal City.’ Historians tell us that the oldest Rome was the Roma Quadrata, a fenced settlement on the Palatine. Then followed the phase of the Septimontium) a federation of the settlements on the different hills; after that came the city bounded by the Servian wall; and later still, after all the transformations during the periods of the republic and the early Caesars, the city which the Emperor Aurelian surrounded with his walls. We will not follow the changes which the city went through any further, but we will ask ourselves how much a visitor, whom we will suppose to be equipped with the most complete historical and topographical knowledge, may still find left of these early stages in the Rome of to-day. Except for a few gaps, he will see the wall of Aurelian almost unchanged. In some places he will be able to find sections of the Servian wall where they have been excavated and brought to light. If he knows enough — more than present-day archaeology does — he may perhaps be able to trace out in the plan of the city the whole course of that wall and the outline of the Roma Quadrata. Of the buildings which once occupied this ancient area he will find nothing, or only scanty remains, for they exist no longer. The best information about Rome in the republican era would only enable him at the most to point out the sites where the temples and public buildings of that period stood. Their place is now taken by ruins, but not by ruins of themselves but of later restorations made after fires or destruction. It is hardly necessary to remark that all these remains of ancient Rome are found dovetailed into the jumble of a great metropolis which has grown up in the last few centuries since the Renaissance. There is certainly not a little that is ancient still buried in the soil of the city or beneath its modern buildings. This is the manner in which the past is preserved in historical sites like Rome. Now let us, by a flight of imagination, suppose that Rome is not a human habitation but a psychical entity with a similarly long and copious past — an entity, that is to say, in which nothing that has once come into existence will have passed away and all the earlier phases of development continue to exist alongside the latest one. This would mean that in Rome the palaces of the Caesars and the Septizonium of Septimius Severus would still be rising to their old height on the Palatine and that the castle of S. Angelo would still be carrying on its battlements the beautiful statues which graced it until the siege by the Goths, and so on. But more than this. In the place occupied by the Palazzo Caffarelli would once more stand — without the Palazzo having to be removed — the Temple of Jupiter Capitolinus; and this not only in its latest shape, as the Romans of the Empire saw it, but also in its earliest one, when it still showed Etruscan forms and was ornamented with terra-cotta antefixes. Where the Coliseum now stands we could at the same time admire Nero’s vanished Golden House. On the Piazza of the Pantheon we should find not only the Pantheon of to-day, as it was bequeathed to us by Hadrian, but, on the same site, the original edifice erected by Agrippa; indeed, the same piece of ground would be supporting the church of Santa Maria sopra Minerva and the ancient temple over which it was built. And the observer would perhaps only have to change the direction of his glance or his position in order to call up the one view or the other. There is clearly no point in spinning our phantasy any further, for it leads to things that are unimaginable and even absurd. If we want to represent historical sequence in spatial terms we can only do it by juxtaposition in space: the same space cannot have two different contents. Our attempt seems to be an idle game. It has only one justification. It shows us how far we are from mastering the characteristics of mental life by representing them in pictorial terms. There is one further objection which, has to be considered. The question may be raised why we chose precisely the past of a city to compare with the past of the mind. The assumption that everything past is preserved holds good even in mental life only on condition that the organ of the mind has remained intact and that its tissues have not been damaged by trauma or inflammation. But destructive influences which can be compared to causes of illness like these are never lacking in the history of a city, even if it has had a less chequered past than Rome, and even if, like London, it has hardly ever suffered from the visitations of an enemy. Demolitions and replacement of buildings occur in the course of the most peaceful development of a city. A city is thus a priori unsuited for a comparison of this sort with a mental organism. We bow to this objection; and, abandoning our attempt to draw a striking contrast, we will turn instead to what is after all a more closely related object of comparison — the body of an animal or a human being. But here, too, we find the same tiling. The earlier phases of development are in no sense still preserved; they have been absorbed into the later phases for which they have supplied the material. The embryo cannot be discovered in the adult. The thymus gland of childhood is replaced after puberty by connective tissue, but is no longer present itself; in the marrow-bones of the grown man I can, it is true, trace the outline of the child’s bone, but it itself has disappeared, having lengthened and thickened until it has attained its definitive form. The feet remains that only in the mind is such a preservation of all the earlier stages alongside of the final form possible; and that we are not in a position to represent this phenomenon in pictorial terms. Perhaps we are going too far in this. Perhaps we ought to content ourselves With asserting that what is past in mental life nap be preserved and is not necessarily destroyed. It is always possible that even in the mind some of what is old is effaced or absorbed — whether in the normal course of things or as an exception — to such an extent that it cannot be restored or revivified by any means; or that preservation in general is dependent on certain favourable conditions. It is possible, but we know nothing about it. We can only hold fast to the fact that it is rather the rule than the exception for the past to be preserved in mental life.”
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The post Read the Freud excerpt below from his “Civilization and its Discontents” (1930), the Freud book I use when teaching the non-themed/generic “History of Ideas” version of this course appeared first on Homeworkaider.
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