弗洛伊德的案例剧场:忏悔者与生活世界(下)

Freud's Theater of Case History:Confessor and Life World (II)

在上篇所建立的理论框架的基础之上,本篇试图集中到弗洛伊德的五个经典案例,通过约翰·奥尼尔对于这五个案例的理论思考,将精神分析传统中的忏悔现象及其理论置于经典社会理论乃至西方文明的传统之中,并最终将讨论落实在生活世界中的理性与存在问题之上。文章最终回到黑格尔,主张理性必须落在此在之在(Da-sein)并因而是个体存在之意义世界中。与忏悔相关,既存在着一种作为存在之形式(form of being)的理性,又存在着一种作为生命意志(will of life)的理性。第二种理性,也即来自于此在之在的状态,可能是理性真正的困难所在。从这个角度来说,康德对于启蒙所提出的要求,或许正可以落实在弗洛伊德的诊所技术之上。

This paper is a sequel to A Genealogy of Modern Confession ： Confessor and Life World （I）. Upon the theoretical framework laid out in the previous paper, the author selected five case histories of Freud＇s psychoanalysis as the focusof this study. Through an analysis of John O＇Neil＇s work on Freud, the paper places psychoanalytical confession and its theory within the tradition of classical social theory and western civilization. The question of reason and being in the life world is the focal point of the discussion. Treating the five cases as one body, the author looks into the various aspects of this ＂body with its history＂ in Freudian confession.. beginning and rapture, travel and return, classification of civilization, existence and sacredness of the life world. Freud＇s basic assumption is that every important topic of civilization in human history is most concretely expressed by the confessing body and everyday life stories. Finally, the author argues that, in line with Hegel, reason must first fall onto the Da-sein and then the life world. With regard to confession, there are two kinds of reason： reason as ＂form of being＂ and reason as ＂will of life.＂ The later derives from the state of Da-sein and is probably the truly difficult part of reason. From this point of view, what Kant hoped for the Enlightenment might be possibly achieved by the Freudian clinical techniques.