By Eric L. Santner
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Extra info for On the Psychotheology of Everyday Life: Reflections on Freud and Rosenzweig
Sample text
Jean Laplanche, New Foundations for Psychoanalysis, trans. David Macey (Oxford: Basil Blackwell, 1989), 126. In a discussion of the primal scene of the child witnessing parental coitus, Laplanche puts it this way: “[T]he primal scene only has its impact because it bears a message, a giving-to-see or a giving-to-hear on the part of the parents. There is not only the reality of the other ‘in itself,’ forever unattainable (the parents and their enjoyment) together with the other ‘for me,’ existing only in my imagination; there is also—primordially—the other who addresses me, the other who ‘wants’ something of me, if only by not concealing intercourse.
To bring the two meanings of Anspruch together we can put it this way: a trauma becomes possible when a “too much of address” persists beyond what can be translated into a demand for work, a task to be discharged, something we can do (or, for that matter, refuse to do, feel guilty for not doing, and so on). More precisely, trauma ensues when such a “remainder” precipitates a breakdown of this very operation of translation, leaving the mind flooded by excitation. As Jonathan Lear has recently put it, [f ]or Freud, the fundamental mental molecule was an ideaplus-quota of energy (which he called affect).
Apropos of Cavell’s reflections on the skeptic’s preoccupation with the problem of the existence of the world and of other minds—a preoccupation that recalls Rosenzweig’s notion of the metaphysician’s mode of “wonder”—Putnam writes, “It is true that we do not ‘know’ that there is a world and that there are other people . . but not because (this is the skeptic’s misunderstanding) we ‘don’t know’ these things. ’ Rather, Cavell suggests, it is one of acknowledging (or, sadly, failing to acknowledge).