This short letter was in response to the exposure offered by Professor Eric Kligerman during the last semester in the department of secular Jewish culture teacher Kugelmass.
Moses and Monotheism
of Sigmund Freud is written in a dense, rich interdisciplinary connections, links speculative and framed in a historical period, Europe, 1939, very interesting. You can see that Freud's intentions go beyond the formulation of counterfactual questions about the birth of monotheism and the nationality of Moses. Their task is to apply psychoanalytic methods to study the earlier stages of the Jewish faith and thus help explain some of the many patterns of trauma, the connection between Judaism and totemism, the mystery of guilt with the murder of the primal father , then the murder of Christ, and how they are related to the development of Christianity. Freud is vital to the concept of distortion ( verzerrung ) than in the original, in German also means defacing, removal, Shifting. To adequately address the traditional narrative presented in the Bible, Freud need some tools that could be used to build this new Genesis de la religiones monoteístas. Freud comienza por utilizar el concepto de distorsión para argumentar que la Biblia, como la conocemos en el estado actual, es el producto de innumerables alteraciones, y que el texto, a su vez, no es puro, ni inspirado por el divino, sino mas bien está sujeto a numerosas interpretaciones: errores de traducción, omisiones, atajos gramáticos, y otros accidentes que con el pasar de los años han sido reconciliadas, incorporadas y asimiladas dentro del gran marco del texto. Como resultado, obtenemos un escrito tan desacertado y modificado que presenta a un Moisés longevo y que muere a solo metros de alcanzar la tierra prometida de Israel. Para Freud, nada pudiese estar mas lejos de la verdad. La figura Moses, in fact, is composed of the existence of 2 men who lived during different periods of time and had a major impact on the lives of the Israelites, but that they did not even know and who contributed so very dissimilar to development of the Israeli experience. Moses was the first shaping the idea of \u200b\u200bmonotheism during the eighteenth Egyptian dynasty (the Tutmosiana) - and brings from his homeland to offer it to the Jews. Moses was the first who frees his brothers Hebrews from Egyptian bondage. There Moses is attacked by his own people since the myth of the primal father's murder case and sits in the memory of the children of Israel. Freud argues that this event serves to unravel the hidden trauma, repression, and repetitions that assault the unconscious of the group.
In the second part of his essay, Freud meets to discuss the influence of a great man and define what a great man that says it is just the sum of aggressive impulses to act but a brilliant intellect, has a profound impact on the destiny of a people, whatever. As an example, Freud uses to Moses and the legacy that he left the Israelites, Moses was able to create a system in which the god of the Israelites was invisible, odorless, nameless (because he had no particular name) not needed symbols or images to receive worship, a sort of minimalist approach to reduce the worship of the cult, and the creation of an excessive folklore around his name. This is how over the centuries and the application of rigorous study dedicated tradition of this god, Freud presents a triumph of spirituality over the senses. That is, a metaphysical triumph over sensory experience. Subsequently, through the accumulation of centuries of philosophical questions would develop a triumph of reason over spirituality. But not to enter into extensive discussions on these susecivos paradigm shifts, let's just follow the line of Freud vis-à-vis the first exchange: sensory versus spiritual. Using his terminology, a super victory the collective ego. Subsequently, the relationship between God and the Israelites, a pattern develops into instinct renunciation and rises to the idea of \u200b\u200bethical perfection. Freud argues that this "evolution" of religion, parallel according to the natural evolution of Darwin, has produced an admirable belief in a divine overwhelmed by reason and science. "
repression of instincts and impulses partners, which will in turn gave way to the appreciation of intellectual work and the fruit, but the concept of the chosen people (Together with its implications of being single and the responsibility to comply with an agreement), were decisive in laying the early structures of that much later would develop as fundamental concepts, first in the Jewish religion and later in the Crsitianismo and Islam. Upon reaching the last sections of his book, Freud returns to the ideas of repression, the historical distance of the period and the mechanisms that contributed to the formation of this neurosis property of the Jewish religion. One point that is most striking here is the fact that although there is no evidence that would confirm the murder of the primal father, Freud insists that if there is a trace that extends over the centuries by the plane of time and lives in the Jewish subconscious and more importantly, it can be represented in what we call tradition. In other words, the various rituals and celebrations typical of Judaism are only replicas of fears and latent traces (marks or scars maybe) that occur and have impact on the Jewish experience throughout history. The study of Moses and Monotheism is of importance due to its wide range of issues to consider, the depth and originality of his theories that cross traditional disciplines and to reveal Freud's thinking about political events in continental Europe during his writing , and his thesis on the formation of the monotheistic religions.
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