Relevant bibliographies by topics / Freud, Sigmund [e] Nietzsche, Friedrich

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  1. Journal articles
  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Freud, Sigmund [e] Nietzsche, Friedrich'

Author: Grafiati
Published: 21 February 2023

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Journal articles on the topic "Freud, Sigmund [e] Nietzsche, Friedrich"

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Karwautz, A., C. Wöber-Bingöl, and C. Wöber. "Friedrich Nietzsche and Sigmund Freud." British Journal of Psychiatry 166, no. 6 (1995): 825–26. http://dx.doi.org/10.1192/bjp.166.6.825.

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Santos, Wellington, and João Lucas Santos Ulhoa. "FREUD E A FILOSOFIA: INCIDÊNCIAS DE FRIEDRICH NIETZSCHE." Sapere Aude 10, no. 19 (2019): 346–68. http://dx.doi.org/10.5752/p.2177-6342.2019v10n19p346-368.

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O presente artigo tem como objetivo uma investigação de possíveis atravessamentos da filosofia de Friedrich Nietzsche na psicanálise de Sigmund Freud. Esclarece, em primeiro lugar, a controversa relação de Freud com a filosofia de maneira geral, ressaltando uma postura inicial de entusiasmo por este campo do saber, depois de recusa e afastamento aparentemente intencional. Entende que este distanciamento é um posicionamento político por parte de Freud para evitar demasiadas influências externas na formulação de sua teoria. Depois, destaca as menções a Nietzsche encontradas ao longo da obra freu
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Aji, Ahmad Mukri, Nur Rohim Yunus та Gilang Rizki Aji Putra. "Al-ilhaad Watatsiiruhu alaa Zuhuri al-Eilmania (الإلحاد وتأثيره على ظهور العلمانية)". Mizan: Journal of Islamic Law 5, № 2 (2021): 329. http://dx.doi.org/10.32507/mizan.v5i2.1035.

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Filsafat abad ke-19 dan ke-20 melahirkan ateisme. Ateis Orang-orang modern termasuk Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud, dan Jean-Paul Sartre. Penyangkalan keberadaan Tuhan dikemukakan oleh tokoh-tokoh di setiap abadAbad ke-19 dan ke-20 memiliki argumen dan latar belakang masing-masing. Maka untukMendapatkan manfaat dalam konteks saat ini membutuhkan penelitian mendalam. Lord Ludwig Itu adalah ciptaan impian manusia. Karl Marx, agama adalah candu rakyat. Lord Nietzsche Dead Sigmund Freud percaya bahwa agama adalah ilusi berdasarkan sifat psikologisnya. Sigmund Freud
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Orioli, Francisco. "Nietzsche, Freud y Komar: El fundamento antropológico de la terapia." Dios y el hombre 2, no. 1 (2018): 87–92. http://dx.doi.org/10.24215/26182858e018.

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En el presente artículo se presentan las diferencias antropológicas entre el neurólogo vienés Sigmund Freud (bajo la influencia de la filosofía de Friedrich Nietzsche) y el filósofo eslavo-argentino Emilio Komar. A su vez, desde tales nociones, se comparan las concepciones de los autores en torno a la terapia psicológica.
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Herwansyah, Herwansyah. "PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (2017): 97–104. http://dx.doi.org/10.19109/jia.v18i1.1494.

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The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists
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Drivet, Leandro. "Nietzsche y Freud ante el problema de la verdad." Desde el Jardín de Freud, no. 16 (June 27, 2016): 255. http://dx.doi.org/10.15446/djf.n16.58168.

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<p>Este trabajo se propone reflexionar acerca del problema de la verdad en las obras de Friedrich Nietzsche y Sigmund Freud, a las que se considera estrechamente vinculadas. Esta perspectiva permitirá identificar el carácter específico de la “verdad”, cuyos vestigios detectaron ambos “psicólogos” transvaloradores; apreciar la doble valoración nietzscheana de la verdad, usualmente reducida a un rechazo unilateral; y repensar la pretensión de cientificidad del psicoanálisis, actualmente despreciada en nombre de una sospechosa reivindicación anticientífica. Se concluye con el postulado de q
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Correia, Susano. "Fim dos tempos nos corações, isolados." Palíndromo 13, no. 29 (2021): 90–101. http://dx.doi.org/10.5965/2175234613292021090.

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"Fim dos tempos nos corações, isolados" é um ensaio visual composto por texto e 08 imagens feitos durante a pandemia mundial de covid-19 em isolamento social. As pinturas e desenhos tratam de temas existenciais muito abordados na filosofia de Friedrich Nietzsche, Sigmund Freud e Fiódor Dostoiévski, e aqui ganham vazão como razão e importância de fazer arte - para si e para todos, principalmente em tempos adversos.
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Hutcheon, Linda, and Michael Hutcheon. "Death drive: Eros and Thanatos in Wagner's Tristan und Isolde." Cambridge Opera Journal 11, no. 3 (1999): 267–93. http://dx.doi.org/10.1017/s0954586700005073.

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In their different ways, a series of Germanic artists and thinkers – the poet Novalis, the philosophers Arthur Schopenhauer and Friedrich Nietzsche, the father of psychoanalysis Sigmund Freud, and, most powerfully, composer Richard Wagner – all espoused at one point in their lives the view that death should not only be welcomed but ardently desired, even sought after as the final rest after a life of striving and suffering.
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Grünbein, Durs. "Poesie, Philosophie und ihre Peripetien." Zeitschrift für Ideengeschichte 17, no. 1 (2023): 115–19. http://dx.doi.org/10.17104/1863-8937-2023-1-115.

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Henri Bergson träumte einmal, er sei Sigmund Freud. Und Freud sah sich im Traum in der Rolle Friedrich Nietzsches. Und Nietzsche erkannte sich, bevor er seine Briefe mit Dionysos oder Der Gekreuzigte unterzeichnete, in René Descartes wieder, dem ersten Icherzähler der Philosophie. In seiner ersten großen Aphorismensammlung, in der vom Traumdenken die Rede ist, lässt er ihn für sich sprechen – «An Stelle einer Vorrede». Jakob Böhme, ein einfacher Schuster und Visionär, träumte, er sei mit Jesus Christus durch alle Höllenpforten des Geistes gegangen. Er konnte von sich sagen, dass er bei Tag ode
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Laurindo, Michaella Carla, and Wilson Antonio Frezzatti Jr. "Algumas considerações sobre as noções de verdade e mentira no pensamento de Nietzsche e Freud." Revista DIAPHONÍA 6, no. 1 (2020): 130–35. http://dx.doi.org/10.48075/rd.v6i1.25074.

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O presente trabalho visa tecer algumas considerações sobre as noções de verdade e mentira na obra de Friedrich Nietzsche e Sigmund Freud. A obra que suscitou esse questionamento foi “Sobre Verdade e Mentira no sentido extra moral”, um texto que foi ditado por Nietzsche a um amigo em 1873, mas só publicado postumamente. O filósofo alemão critica o fato do homem moderno confiar no poder das palavras e dos conceitos sem atentar que não portam um significado unívoco e muito menos conduzem à uma verdade universal. Já Freud assevera que não há a realidade dos fatos, o que o ser humano nomeia como “a
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Dissertations / Theses on the topic "Freud, Sigmund [e] Nietzsche, Friedrich"

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Fong, Ho-yin Ian. "The return of the feminine Nietzsche, Freud, Rilke /." Click to view the E-thesis via HKUTO, 2007. http://sunzi.lib.hku.hk/hkuto/record/B38731423.

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Salin, Sophie. "Kryptologie des Unbewußten : Nietzsche, Freud und Deleuze im Wunderland." Würzburg Königshausen & Neumann, 2008. http://d-nb.info/989139131/04.

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Zugl.: Aachen, Techn. Hochsch. und Metz, Univ., Diss., 2006 u.d.T.: Salin, Sophie: Verflechtung nietzscheanischfreudianischer Motive mit dem Werk Gilles Deleuzes und Salin, Sophie: Cryptologie de l'inconscient
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Salin, Sophie. "Kryptologie des Unbewussten Nietzsche, Freud und Deleuze im Wunderland." Würzburg Königshausen & Neumann, 2006. http://d-nb.info/989139131/04.

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Zugl.: Aachen, Techn. Hochsch. und Metz, Univ., Diss., 2006 u.d.T.: Salin, Sophie: Verflechtung nietzscheanischfreudianischer Motive mit dem Werk Gilles Deleuzes und Salin, Sophie: Cryptologie de l'inconscient
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Kaiser, El-Safti Margret. "Der Nachdenker : die Entstehung der Metapsychologie Freuds in ihrer Abhängigkeit von Schopenhauer und Nietzsche /." Bonn : Bouvier Verl. H. Grundmann, 1987. http://catalogue.bnf.fr/ark:/12148/cb34954921x.

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Salin, Sophie Lartillot Françoise. "Cryptologie de l'inconscient Nietzsche et Freud dans l'oeuvre de Gilles Deleuze = Die Kryptologie des Unbewußten : Nietzsche und Freud im Werk von Gilles Deleuze /." [S.l.] : [s.n.], 2006. ftp://ftp.scd.univ-metz.fr/pub/Theses/2006/Salin.Sophie.LMZ0608.pdf.

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Thorhauer, Yvonne. "Nonkonformistische Ethik moralphilosophische Überlegungen zur Wirtschaftspraxis aus Sicht eines aufgeklärten Materialismus." München Mering Hampp, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2671250&prov=M&dok_var=1&dok_ext=htm.

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Miranda, de Almeida Rogério. "L'au-delà du plaisir : une lecture de Nietzsche et Freud." Metz, 1997. http://docnum.univ-lorraine.fr/public/UPVM_T_1997_Miranda_de_Almeida_Rogerio_LMZ9705.pdf.

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Ce que nous avons cherché à démontrer tout au long de ce travail s'énonce essentiellement ainsi. L'au-delà du plaisir, tel que nous l'entendons chez Nietzsche, relève de la dynamique des pulsions de vie et de mort qui, dans leur jeu d'inclusion, d'imbrication, de rupture et de frayage, ne cessent de se mesurer, de se surmonter, de se surpasser et de se répéter, dans la différence. Le texte, ou l'écriture, fonctionne ici comme le lieu privilégié, ou se développent et croissent les impulsions menant à la destruction-construction continuelle des perspectives, des interprétations, des significatio
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Miranda, de Almeida Rogério RESWEBER JEAN PAUL. "L'AU-DELA DU PLAISIR. UNE LECTURE DE NIETZSCHE ET FREUD /." [S.l.] : [s.n.], 1997. ftp://ftp.scd.univ-metz.fr/pub/Theses/1997/Miranda%20de%20Almeida.M._Rogerio.LMZ9705.pdf.

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Irion, Ulrich. "Eros und Thanatos in der Moderne : Nietzsche und Freud als Vollender eines anti-christlichen Grundzugs im europäischen Denken /." Würzburg : Königshausen und Neumann, 1992. http://catalogue.bnf.fr/ark:/12148/cb36667749f.

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Won, Dong-Hoon. "Strategie des Widerspiels Nietzsche, Moderne und Postmoderne im Licht des Diskurs des Geheimnisses /." [S.l. : s.n.], 2002. http://nbn-resolving.de/urn:nbn:de:bsz:25-opus-61922.

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Books on the topic "Freud, Sigmund [e] Nietzsche, Friedrich"

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Gaschen, Niklaus. Betrachtungen zu Friedrich Nietzsche, Sigmund Freud, Rainer Maria Rilke. Haag + Herchen, 2008.

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Betrachtungen zu Friedrich Nietzsche, Sigmund Freud, Rainer Maria Rilke. Haag + Herchen, 2008.

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Gasser, Reinhard. Nietzsche und Freud. W. de Gruyter, 1997.

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Reading after Freud: Essays on Goethe, Hölderlin, Habermas, Nietzsche, Brecht, Celan, and Freud. Columbia University Press, 1987.

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The secular magi: Marx, Freud, and Nietzsche on religion. Pilgrim Press, 1986.

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Newell, William Lloyd. The secular magi: Marx, Freud, and Nietzsche on religion. University Press of America, 1995.

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Fischer, Karsten. "Verwilderte Selbsterhaltung": Zivilisationstheoretische Kulturkritik bei Nietzsche, Freud, Weber und Adorno. Akademie Verlag, 1999.

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Nietzsche's presence in Freud's life and thought: On the origins of a psychology of dynamic unconscious mental functioning. State University of New York Press, 1995.

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Suspicion and faith: The religious uses of modern atheism. W.B. Eerdmans Pub. Co., 1993.

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Suspicion and faith: The religious uses of modern atheism. Fordham University Press, 1998.

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Book chapters on the topic "Freud, Sigmund [e] Nietzsche, Friedrich"

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Etherington, Ben. "Primitivism and Philo-primitivism." In Literary Primitivism. Stanford University Press, 2017. http://dx.doi.org/10.11126/stanford/9781503602366.003.0002.

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Chapter 2 advances the historical side of the argument by drawing a distinction between “philo-primitivism” and “emphatic primitivism.” It finds that the philo-primitivist ideal of the “noble savage” was the product of earlier periods of European colonial expansion when there yet existed social worlds beyond the perimeter of the capitalist world-system. As the “primitive accumulation” of noncapitalist societies accelerated, so the ideal of the primitive became entirely speculative and utopian. Emphatic primitivism’s emergence coincides with the period that political economists at the time labeled “Imperialism,” a concept explored with reference to the work of Rosa Luxemburg in particular. The chapter ends with a discussion of the notion prevalent at this time that the “primitive” was in fact the product of “civilized” sublimation. Other writers and artists discussed include John Dryden, George Catlin, Charles Darwin, Jean-Jacques Rousseau, Robert Louis Stevenson, Karl Marx, Sigmund Freud, and Friedrich Nietzsche.
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Dyson, Kenneth. "Patron Saints: (2) Continental European Ethical Philosophy." In Conservative Liberalism, Ordo-liberalism, and the State. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854289.003.0007.

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This chapter examines the ways in which the distinctive conception of the moral order in conservative liberalism and Ordo-liberalism bears testament to the metaphysical and epistemological imprints of continental European ethical philosophy as it evolved in the period from the 1880s to the 1930s. Ethical philosophy helped to give flesh to their conception of liberalism as about human flourishing. The chapter begins by reflecting on the complex relationship with Adam Smith as political economist and moral philosopher and on the enormous importance of Immanuel Kant in shaping the broad parameters of the way in which conservative liberals and Ordo-liberals engaged with the ethical basis of liberalism. The founding thinkers of this tradition rejected Sigmund Freud, Karl Marx, Friedrich Nietzsche, and Jean-Jacques Rousseau. The chapter investigates in depth the complex connections—far from neat causal relationships—between conservative liberals and Ordo-liberals and a range of philosophers with whom they had often studied or knew as family friends: Rudolf Eucken, Edmund Husserl, Max Scheler, Nicolai Hartmann, William James, and G. E. Moore, as well as the special case of Louis Rougier and of French positivism in the work of Rougier and Jacques Rueff. Attention is also paid to the Euckenbund (Eucken Association). This context is important in understanding the hostility of the founding thinkers to determinism, subjectivism, utilitarianism, naturalism, empiricist Realism, and moral relativism. A contrast is drawn between the differing philosophical roots of the early Austrian tradition and Ordo-liberalism. The chapter closes with an examination of the implications of developments in philosophy for the reception of conservative liberalism and Ordo-liberalism and of the problematic relationship between truth and relevance as it arises in economic and financial crisis.
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Pavón Cuéllar, David. "Engels y Freud ante el origen: entre el comunismo primitivo y la horda primordial." In El espíritu pensante: Engels en su bicentenario. Religacion Press, 2021. http://dx.doi.org/10.46652/religacionpress.2.c1.

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Friedrich Engels y Sigmund Freud ofrecen explicaciones tan próximas como contradictorias del origen de la civilización. Ambos construyen rigurosos mitos científicos y los proyectan en la prehistoria para dar sentido a la historia humana y al presente en el que viven. Ambos también coinciden al situar el origen de lo social-económico en lo sexual-familiar. Sin embargo, mientras que Freud empieza por el patriarcado y por la desigualdad constitutiva de la horda primordial, Engels prefiere comenzar por el matriarcado y por una comunidad primitiva tan profundamente igualitaria que ya ni siquiera permite plantear lo que ocurre en ella en términos de igualdad o desigualdad. Esta diferencia tiene implicaciones políticas decisivas. La sociedad humana fue y puede volver a ser horizontal para Engels, mientras que Freud considera que la socialización presupone forzosamente relaciones jerárquicas verticales de poder. La figura paterna de liderazgo, por ejemplo, resulta ineliminable de la visión freudiana de la colectividad.
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"A rthur Schopenhauer 18115 Friedrich Nietzsche 19216 Sigm und Freud 19517 Otto W eininger 20518 Oswald Spengler 22319 J. R. Lucas." In Misogyny in the Western Philosophical Tradition. Routledge, 2016. http://dx.doi.org/10.4324/9781315539164-31.

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Miller, Gavin. "Psychoanalytic psychology." In Science Fiction and Psychology. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789620603.003.0002.

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This chapter begins with science fiction’s use of proto-psychoanalytic wisdom inspired by Nietzsche. Texts such as H.G. Wells’s The Island of Doctor Moreau (1896) and The Croquet Player (1936), John Christopher’s The Death of Grass (1956), and Alfred Bester’s ‘Oddy and Id’ (1950) present civilization as a fragile veneer concealing displaced instinctual gratification. Superficially, such conservatism continues in George Orwell’s 1984 (1949), and Aldous Huxley’s Brave New World (1932). However, both these novels challenge Freudianism by thematizing Freud’s pessimistic model of the mind – a critique intensified in Barry N. Malzberg’s The Remaking of Sigmund Freud (1985). Dreams, moreover, are celebrated in Ursula Le Guin’s Jungian novel The Word for World is Forest (1972), which estranges the colonization of traditional societies, and counterposes rootedness in the collective unconscious (thereby developing an aesthetic pioneered by Frank Herbert’s The Dragon in the Sea (1956)). Generic re-evaluation of psychoanalysis continues in Daniel Keyes’s Flowers for Algernon (1966), which (like Bester’s The Demolished Man (1956)) endorses psychoanalytic psychotherapy, and the unreliable narrative of Frederik Pohl’s Gateway (1977), where the protagonist’s psychoanalytic psychotherapy reconciles him to a future reality of brutal capitalist exploitation.
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Løland, Ole Jakob. "Conclusion." In Pauline Ugliness. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286553.003.0007.

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Paul is a figure through whom Jacob Taubes can discern his true disagreement with his intellectual opponents, such as Friedrich Nietzsche. The Pauline epistles provide some perspectives for Taubes to reconsider the Christian culture that shaped his identity as a German-speaking Jew in a post-Holocaust Europe. These texts are useful for this particular reader to reconsider history without ever fully separating it from philosophy. The contemporary philosophical turn to Paul, considered by taking Taubes as its prime example, can partly be explained by these philosophers’ (Taubes, Badiou, Agamben, Žižek) attraction to Paul as an antinomian figure, a figure of lawlessness and freedom from law that can lead to apocalyptic violence (for Taubes) or pave the way for an existential and political break with the domain of law, as in the philosophies of Alain Badiou and Slavoj Žižek. While these two continental philosophers draw upon other readings of the apostle than Taubes’s, Giorgio Agamben bases his readings of Paul on several aspects in Taubes’s works. Nonetheless, the call from Taubes to reinterpret Paul through Freud and Nietzsche is more consistently followed in the recent work of Ward Blanton.
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Samalin, Zachary. "The Masses Are Revolting; or, The Birth of Social Theory from the Spirit of Disgust." In The Masses are Revolting. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501756467.003.0005.

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This chapter shifts the focus from the natural to the social sciences. Against the economic backdrop of the financial revulsion of 1857, the chapter provides a genealogical account of the role of attraction–repulsion in early twentieth-century works of urban sociology and social theory through readings of mid-nineteenth-century texts by Friedrich Engels, Karl Marx, and Herbert Spencer. It contends that the fin-de-siècle notion that attraction–repulsion sits at the core of all social relations cannot be understood in isolation from the fact that attraction–repulsion in various guises and iterations was a de facto affective posture for many of the major protosociological urban investigators of the preceding hundred years. The chapter seeks to use the genealogy of attraction–repulsion to complicate the role that has customarily been attributed to emotion and affect in historical accounts of the rise of the social sciences. Ultimately, it illustrates how a confusion between pleasure and disgust, which had been the de facto affective state for Victorian bourgeois social observers, was, for fin-de-siècle social theorists like Georg Simmel, Émile Durkheim, and Sigmund Freud, excluded from sociological method while simultaneously diagnosed as a fundamental precondition for all sociality.
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Li, Jie Jack. "Merck’s Triumph." In Triumph of the Heart. Oxford University Press, 2009. http://dx.doi.org/10.1093/oso/9780195323573.003.0009.

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Merck was not the first to discover a statin (Akira Endo at Sankyo was), but it was the first company to bring one successfully to market. In September 1987, the FDA approved Merck’s Mevacor (lovastatin) for marketing in the United States while Sankyo’s mevastatin was resting in peace in the big graveyard of drugs that failed to reach the market. In 2007, Merck & Co. was ranked the third largest pharmaceutical company in the world, both by capital and by revenue, behind only Pfizer and GlaxoSmithKline. The drug juggernaut traces its origin to a humble apothecary shop in Darmstadt, a central German city 20 miles south of Frankfurt. In 1668, 47-year-old apothecary Friedrich Jacob Merck purchased the Engelapotheke (Angel Pharmacy) in the Hessian town and began trading fine chemicals. Most popular was laudanum, an alcoholic solution of opium, which was in every physician’s medicine chest and used as a “panacea” for many illnesses. In 1827, Heinrich E. Merck inherited the family business and established a chemical laboratory named “E. Merck & Co.” beside the Angel Pharmacy. There, he pioneered the commercial large-scale production of various medicinal alkaloids, including veratrine, codeine, atropine, quinine, coniine, and morphine. In 1860, Albert Niemann, working in Friedrich Wöhler’s laboratory in Göttingen, Germany, isolated the active principle of coca leaves as a white crystalline alkaloid and christened it “cocaine.” Since new compounds were routinely tasted, Wöhler recorded that “cocaine was a substance which had a somewhat bitter taste and exerted a numbing influence upon the gustatory nerve, so that they became almost completely insensitive.” Capitalizing on its financial success with alkaloids, E. Merck began to isolate cocaine from coca leaves in the early 1880s and aggressively marketed it as a pain killer. Interestingly, Sigmund Freud, the father of psychoanalysis, enthusiastically took part in exploring cocaine’s medical utilities. After procuring some cocaine from E. Merck, the young neurologist swallowed a small quantity of the drug, which calmed his stomach and boosted his libido. Freud also applied some cocaine locally to himself and found that it temporarily paralyzed the sensitivity of a certain area without any marked effect on the central nervous system.
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Pinchevski, Amit. "Videography and Testimony." In Transmitted Wounds. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190625580.003.0005.

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Modern technological media and psychoanalysis are historically coextensive, so argues Friedrich Kittler. During the last decades of the nineteenth century, a profound transformation had taken place in the material conditions of communication—what Kittler terms Aufschreibesystem (literally “writing-down system,” translated as “discourse network”). Prior to that transformation, writing, in its various manifestations, was the dominant medium of information storage and transmission. When writing was the prevailing writing-down system, all forms of data had to pass through the “bottleneck of the signifier.” With the technological transformation that followed, the symbolic mediation of writing was supplemented by the non-symbolic writing-down system of sight and sound: the audio channel of the phonograph and the visual channel of the cinematograph. As opposed to writing, these media are unselective inscription devices, capturing the intentional together with the unintentional, data and noise, indiscriminately as they come. It is against this background that psychoanalysis appears as a contemporaneous method of recording both intentional and unintentional expressions: the meanings conveyed by speech together with the halts, parapraxes, and stutters—which are rendered at least as meaningful as the intended meanings. Psychoanalysis has a technological counterpart in the form of late nineteenth-century media: the psychic and the technical constitute two parallel mechanisms for the inscription of traces, with the logic of the latter partially informing the former. Sigmund Freud has an unlikely partner in Thomas Edison: the talking cure and the discovery of the unconscious are concomitant with phonography and the mechanization of nonsense. Yet media and psychoanalysis, argues Kittler, do not only supplement the medium of writing; they also take on various tasks of cultural mediation previously under the monopoly of script. One such task is the writing of the past, historiography understood most literally, which, following Kittler’s reasoning, is also transformed by modern media to include the aural and the visual. That the past is experienced through its media traces was obvious enough to any citizen of the twentieth century.
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