Mladen Dolar (2012)
Hegel and Freud have nothing in common, it would seem; there is everything to oppose them. On the one hand: the speculative philosopher of absolute spirit whose system encompassed every sphere of being – logic, nature, and spirit – and who is reputed to be the most obscure and difficult in the entire grand philosophical tradition; on the other hand: a man of medical formation, a therapist who in all his work took clinical practice as his guideline and only gradually extended some psychological insights into larger circles of culture, civilization, and history. On the one hand: not only a philosopher, but a philosopher par excellence, the paradigmatic example of a philosopher who managed to encapsulate in his system all the themes and achievements of the metaphysical tradition; on the other hand: a man of natural science who adamantly opposed philosophy as such and even saw attempts to turn psychoanalysis into a new philosophical current as one of his discipline’s greatest dangers. On the one hand: not only a German, but seemingly a German par excellence, a model of German spirit, or even the Prussian state philosopher, as the adage goes; on the other hand: a Jew who already in his young days experienced the pressure of anti-Semitism and eventually, despite his fame, lived his final days in exile, his books burned by a regime that was, ironically, evoking Hegel. And finally, on the one hand the philosopher who relied more than anyone else in the history of philosophy on the powers of reason, concepts, and knowledge; on the other hand someone who more than anyone else took his cue from something that inherently escapes those powers or presents their fissure – this fissure forms the very object of psychoanalysis, of entities such as the unconscious and the drives.
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