Sigmund Freud

Sigmund Freud

Stefan Zweig - Sigmund Freud. Athena, 1998. 110 lk

Saan täiesti aru, miks Tartu Linnaraamatukogu selle raamatu välja jagas. Millest ma aru ei saa, on selle raamatu viibimine A-Raamatukogu riiulil. Ainsa mõistliku seletusena tulen selle peale, et raamat sisaldab paarkümmend korda sõna "anarhism", aga autor kasutab seda sõna negatiivse konnotatsiooniga. Tema jaoks on see "nomaadlik vabadus" või "ürgse aja sügavus".
Freudi elust ja tööst annab see lühiteos muidu kena ülevaate. Võib-olla isegi liiga kena. Esialgu tundus, et autor oli seda kirjutades Freudi natukene armunud: "Kui Freud magab, siis magab ta sügavalt, aga kui on ärkvel, siis on ta vaim ennekuulmatult virge. Seda sisemiste jõudude tasakaalu ei vaidlusta ka väline ilme. Ka siin on kõigi joonte täielik proportsionaalsus, lõpuni harmooniline kooskõla. Mitte liiga pikk ja mitte liiga väikest kasvu, mitte liiga tüse, aga ka mitte nõrk kehaehitus. Tema nägu on karakturiste aastaid meeleheitele ajanud, sest selles laitmatult korrapärases ovaalis ei leidu mingit pidet kunstiliseks liialduseks. Asjatult hakkasime me üksteise järel vaatlema tema noorpõlveportreesid, et sealt mingit domineerivat joont, midagi oluliselt iseloomulikku välja otsida. Kolme-, nelja- ja viiekümneaastase Freudi näojoones räägivad ainult üht: ilus mees, mehine inimene korrapäraste, isegi liiga korrapäraste näojoontega."
Freudi panus psühholoogia arengusse, alateadvuse käsitlus, unenägude tõlgendamine ja psühhoanalüüs on kõik saanud selles raamatus poeetiliselt kõlava käsitluse. Igaks juhuks ei võta mitte midagi sellest tõe pähe. Freudist on kindlasti ka paremaid raamatuid.

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Real understanding of any scientific subject must include some knowledge of its historical growth; we cannot comprehend and accept modern concepts and theories without knowing something of their origins - of how we have got where we are. Neglect of this maxim can lead to that unfortunate state of mind which regard the science of the day as finality. (Cherry 1977: 32)

We should temper reading by writing, and reciprocally, so that the written composition gives body (corpus) to what has been obtained by reading. Reading collects orationes logoi (discourses, elements of discourse); we must make a corpus of them. (Foucault 2005: 359)

The existence of the inner book, along with unreading or forgetting, is what makes the way we discuss books so discontinuous and heterogeneous. What we take to be the books we have read is in fact an anomalous accumulation of fragments of texts, reworked by our imagination and unrelated to the books of others, even if these books are materially identical to ones we have held in our hands. (Bayard 2007: 85-86)

The post-Cubist function of quotations in collages emerges with particular clarity in the early notes of Eisenstein, who wrote in 1928 that "an entire treatise can be made by composition of quotations." In his later works, in which compositions of quotations are often used, he himself explains them (in the spirit of the "linear style" of quotations) by a desire for "minimal distortion." (Ivanov 1976b: 323)

A person may be interested in scientific statements for their own sake (interested in collecting them as a person may be interested in collecting butterflies); a person may have knowledge and the increase of knowledge as his goal. (Morris 1949: 128)

In non-literate society, of course, there are usually some individuals whose interests lead them to collect, analyse and interpret the cultural tradition in a personal way [but] it is still evident that the literate individual has in practice so large a field of personal selection from the total cultural repertoire that the odds are strongly against his experiencing the cultural tradition as any sort of patterned whole. (Goody & Watt 1963: 335)

A different language is too often taken for stammering, a nonconformist virtuosity is misinterpreted as formlessness, exquisite variability is confused with cruelty, intentional enigmatic indefiniteness is deplored as the disappointing obscurity or fragmentariness of a mere neglected sketch, and in the stupendous interplay of symmetry and disequilibrium onesided critics are prone to overlook the harmony and to observe nothing but chaos. (Jakobson 1981[1967b]: 498)

I am convinced that there must still be a number of other concepts or models of potentially systemic generality scattered in some (un)fairly unknown works of disappeared or living researchers. We should dive for them in the deeps of literature. (François 1999: 217)

The selections included are of such a nature that readers who feel that the study of the history of systematic social theory is a waste of time will have occasion to ponder how thoroughly our predecessors have plagiarized many of our best ideas. (Meyer 1956: 166)

This, we may conceive, would be no small Advantage to the Knowledge of a thinking Man, if all his past Thoughts and Reasonings could be always present to him. (Locke 1741a: 115)

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