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This chapter examines Wittgenstein’s discussions of Freud, focusing especially on the explanation of dreams and jokes, and on the comparison between psychoanalysis and Wittgenstein’s own method in philosophy.
A Tragic Seduction. For Wittgenstein, it is the seductive capacity—or persuasive force—of Freud’s theory which needs to be clarified before anything else. Freud in his analysis provides explanations which many people are inclined to accept. He emphasizes that people are dis -inclined to accept them.
There are many possible lines of connection between Wittgenstein and Freud. The most obvious one being Wittgenstein’s remarks on Freud. I will here follow a secondary path and focus on the affinities between Wittgenstein’s philosophical practice and Freud’s psychoanalysis.
The author compares Lacan’s (whose paradigm is essentially Hegelian-Heideggerian) reading of Freud with the apparently opposite—and substantially negative—remarks by Wittgenstein on Freud: the author highlights some surprising convergences and congruities between these two so different approaches.
The Disciple of Freud. In Wittgenstein Reads Freud, Bouveresse defers to McGunness’ conclusion of why Wittgenstein saw himself as a disciple of Freud: the role of mythology in their work. Bouveresse quotes McGuinness (pages 42 and 43): “So Wittgenstein wants to avoid the mythology implicit in our first reflections on language.
Sigmund Freud (/ f r ɔɪ d / FROYD; [2] German: [ˈziːkmʊnt ˈfrɔʏt]; born Sigismund Schlomo Freud; 6 May 1856 – 23 September 1939) was an Austrian neurologist and the founder of psychoanalysis, a clinical method for evaluating and treating pathologies seen as originating from conflicts in the psyche, through dialogue between patient and ...
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about Freud are, rather, scattered enigma of Wittgenstein as a 'disciple' of throughout his rather messy corpus: a few Freud, and apparently satisfied to repeat
