弗洛伊德,塞林,和摩西谋杀案

J. Assmann
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引用次数: 1

摘要

在《摩西与一神教》一书中,弗洛伊德更多地依赖于塞林的《摩西与一神教》(Moses und seine Bedeutung f r die israelitisch- j dische Religionsgeschichte),而不是人们普遍认为的那样。他不仅借鉴了塞林关于摩西暴死的理论,还借鉴了由此产生的影响犹太人集体心理的罪恶感。塞林认为,摩西被谋杀不仅是伴随埃及人出埃及而来的一系列叛乱的最后一个例子,也是一系列针对先知的暴力行为的第一个例子,这些暴力行为以拿撒勒人耶稣的死亡告终。然而,这种对摩西的反抗和先知的暴力命运之间的联系,是塞林令人信服地建立起来的,并没有被弗洛伊德所接受,因为他不同意塞林的基督教预设。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Freud, Sellin, and the Murder of Moses
In his book Moses and Monotheism, Freud relied much more on Sellin’s Mose und seine Bedeutung für die israelitisch-jüdische Religionsgeschichte than is commonly acknowledged. He took from Sellin not only the theory of Moses’ violent death but also that of an ensuing guilt complex that informed the collective Jewish psyche. Sellin took the murder of Moses to be not only the last instance in the series of rebellions that accompanied the exodus from Egypt but also the first one in a series of violent acts against the prophets that ended in the death of Jesus of Nazareth. This connection, however, between the resistance against Moses and the violent fate of the prophets, which Sellin convincingly establishes, has not been taken up by Freud who did not share Sellin’s Christian presuppositions.
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