Behind one half of Ferrante’s pen name, Elena, is a tale from Greek mythology. According to a relatively little-known version of the story, Zeus rapes and impregnates, not Leda the swan, but Nemesis, who turns herself into a goose to escape him. She then lays an egg, found by a shepherd and handed to Leda, who nurtures it and out of which Elena is born, who is then raised by Leda, in Ferrante’s suggestive formula, as ‘her daughter-non-daughter’.4 It must be one of the earliest stories of surrogacy, as well as offering a model of motherhood without vested interest because it has embraced a stranger.--Jacuqeline Rose, Mothers: An Essay on Love and Cruelty, p. 146.
One important feature of the distinction between analytical and continental philosophy is that analytical philosophy is when not outright hostile to Freud/Freudianism, in its indifference to it, purportedly untouched by it.* This is most evident in the brief spectacle of the late twentieth century flowering of analytical Marxism--these hard-nosed men (it was really a boys club), which self-consciously set itself against the mushy forms of Marxism found in Paris and Frankfurt (and elsewhere). What's conspicuous about their (the analytical marxist) work is not the elegance and wit of their writings, but their inability to make visible how oppression as a social phenomenon generates, through violence and lies/ideology, the deformation, material and psychic, at the heart of of everybody's lives.+ (Of course, one can state and argue this without Freudian theory, but often without fertility.)
I think I can explain what I have in mind: John Rawls (to be sure no analytical Marxist), who read more widely than most analytic philosophers, discusses Freud briefly several time in Theory of Justice in the context of the significance of moral education. For Rawls Freud is somebody who, first, offers cautionary warnings about taking moral sentiments at face value due to their being rooted in processes of "conflict and stress" (TJ, 459); second, he treats Freud as, we may say, a Nietzschean, who offers a kind of error theory for the sense of justice (and, in so doing, mistakenly conflates envy and resentment). (Susan Moller Okin has also noticed the first passage. She treats it as evidence of Rawls's blindness to Freud's sexism.) Rawls treats the grounds of the "conflict and stress" as mere psychological process to be overcome in adulthood (with the help, surprisingly enough, of "sound principles" that is, political philosophy) and not as expressing the effects of (ahh) a badly functioning basic structure(s) of society.**
I have come to think it's not Freudianism's dubious character as a science that accounts for analytic philosophy's hostility/indifference (or early analytic philosophy's flirtation with behaviorism), but rather something that G.A. Cohen mislabels as "acid Freudian skepticism:" that all given identities are at once (too) robust in their fixity and fragile in their vulnerability to fracturing. The effect of this acid is that identity becomes liquid. Such liquidity is played with in Derrida and embraced by Deleuze, and treated at arm's length in the analytic mainstream. For, while one may think that political philosophy and moral education are at the margin's of analytic philosophy's self-understanding -- despite the fact that (recall) the Strawson-Carnap debate pivots on it-- identity is central. I can't, of course, prove this point to you.
However, I think I can make it arresting. I hope you will forgive me if I use Kripke as a representative agent, as an exemplar. I want to return to Kripke's response to Lewis's counterpart theory. This response exhibits more than dispassionate philosophical disagreement. I reproduce most of the relevant footnote from Naming and Necessity:
Lewis's elegant paper also suffers from a purely formal difficulty: on his interpretation of quantified modality, the familiar law (y) ((x)A(x) ⊃ A(y) falls, if A(x) is allowed to contain modal operators. (For example, (∃y) ((x) ◊(x ≠y) is satisfiable but (∃y) ◊ (y ≠ y) is not.) Since Lewis's formal model follows rather naturally from his philosophical views on counterparts, and since the failure of universal instantiation for modal properties is intuitively bizarre, it seems to me that this failure constitutes an additional argument against the plausibility of his philosophical views. There are other, lesser, formal difficulties as well. I cannot elaborate here.
Strictly speaking, Lewis’s view is not a view of ‘transworld identification’. Rather, he thinks that similarities across possible worlds determine a counterpart relation which need be neither symmetric nor transitive. The counterpart of something in another possible world is never identical with the thing itself. Thus if we say ‘Humphrey might have won the election (if only he had done such-and-such), we are not talking about something that might have happened to Humphrey but to someone else, a “counterpart”.’ Probably, however, Humphrey could not care less whether someone else, no matter how much resembling him, would have been victorious in another possible world.
Thus, Lewis's view seems to me even more bizarre than the usual notions of transworld identification that it replaces. The important issues, however, are common to the two views: the supposition that other possible worlds are like other dimensions of a more inclusive universe, that they can be given only by purely qualitative descriptions, and that therefore either the identity relation or the counterpart relation must be established in terms of qualitative resemblance.Many have pointed out to me that the father of counterpart theory is probably Leibnitz. I will not go into such a historical question here. It would also be interesting to compare Lewis's views with the Wheeler-Everett interpretation of quantum mechanics. I suspect that this view of physics may suffer from philosophical problems analogous to Lewis's counterpart theory; it is certainly very similar in spirit.
Notice that Kripke repeatedly treats Lewis' position as bizarre. (It is quite amazing, actually, to see a formal difficulty itself be explicated in terms of what seems intuitively bizarre.) The one other time (right at the start) in Naming and Necessity where Kripke treats a view as bizarre is the denial of the indiscernability of identicals. (Notably he treats the denial of it as on par as the denial of the 'law of contradiction.') My point here is not to claim that Kripke's critique of Lewis isn't well motivated or un-argued.++ Kripke is not cheating. And my present purpose is not to defend Lewis (although regular readers know I think counterpart theory grasps something fundamental about self-identity.)
Rather, I am marking that Kripke's hostility (the repeated bizarre) expresses something that goes beyond mere disagreement. As Freud notes in a very different context (dreams, etc.), treating something as bizarre is a mechanism by which we allow ourselves to ignore something important. It's to Kripke's credit that he explains why Lewis' position must be set aside. Kripke says that the most important point (of disagreement) is that for Lewis the identity relation, including self-identity, must be established in terms of qualitative resemblance.*** Kripke's emphatic ''bizarre" betrays how he recoils from the (ahh) instability this generates.
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