Otto Rank was the only member of the Vienna Psychoanalytic Society who had a Ph.D. in Philosophy,... more Otto Rank was the only member of the Vienna Psychoanalytic Society who had a Ph.D. in Philosophy, and this was reflected in his work. Taking this as a starting point, we may have a better understanding of what Rank denominated as illusion, which has always led to a problematic approach. We try to see the question of the illusion by means of Friedrich Nietzsche, who considered the appearance as unavoidable. Taking into consideration its meaning in Nietzsche’s philosophy, we must understand that the problem was not a struggle on overcoming the appearances of the world in search of an essence that would be elsewhere, which presupposes redemption in a future world, or in science—which, according to Nietzsche, can only describe the world, failing in providing meaning. Therefore, Nietzsche values the pre-Socratic Greece, which dared to live the appearance as appearance, which was made possible by the aesthetic phenomenon. Art was shaped as a fusion of the Dionysian with the Apollonian, wh...
Otto Rank posed the human question of the search for permanence by means of the symbolic life, wh... more Otto Rank posed the human question of the search for permanence by means of the symbolic life, which includes belonging to a group with which the individual identifies himself or herself. Historically, this has been constituted in the tribe, the clan, the nation, etc., as a unit that needs to be asserted in opposition to the other groups. Ernest Becker emphasized that this affirmation of the symbolic value of the belonging to a group needed the denial of the value of others. In fact, Otto Rank saw in it the real source of conflict and warfare (Rank, 1958, p. 40). However, insofar as Rank can be considered as an exponent of German idealism, we must assume a space of freedom of the individual, which can be conceived of as grounded in Kantian moral philosophy. Thus, if what characterizes the human subject are the choices freely made by reason, we find out that the human being in Rank's works has a freedom of choice, which we can identify as a Kantian influence. Therefore, we intend to present Rank’s texts as consistent with Immanuel Kant’s legacy, mainly regarding practical reason. We can assume that, through these choices in relation to moral acting, the affirmation of the being of the individual does not necessarily necessitate the overcoming of the other, that is, dispenses violence, although bringing a new light to the violence of society. Joining some considerations on violence and society from Ernest Becker, with the emphasis of Otto Rank on the individual as the bearer of the moral law, as a Kantian influence, we have a solid ground to observe the fact that social ordering is a human construction. Not being neutral, it generates nuclei of power, to achieve the empowerment of some at the expense of the disempowerment of the majority. From this study, we must conclude that, to foster ethics, these social relationships need to become more akin to the moral law that lies in the value of the individual.
Otto Rank was the only member of the Vienna Psychoanalytic Society who had a Ph.D. in Philosophy,... more Otto Rank was the only member of the Vienna Psychoanalytic Society who had a Ph.D. in Philosophy, and this was reflected in his work. Taking this as a starting point, we may have a better understanding of what Rank denominated as illusion, which has always led to a problematic approach. We try to see the question of the illusion by means of Friedrich Nietzsche, who considered the appearance as unavoidable. Taking into consideration its meaning in Nietzsche’s philosophy, we must understand that the problem was not a struggle on overcoming the appearances of the world in search of an essence that would be elsewhere, which presupposes redemption in a future world, or in science—which, according to Nietzsche, can only describe the world, failing in providing meaning. Therefore, Nietzsche values the pre-Socratic Greece, which dared to live the appearance as appearance, which was made possible by the aesthetic phenomenon. Art was shaped as a fusion of the Dionysian with the Apollonian, wh...
Otto Rank posed the human question of the search for permanence by means of the symbolic life, wh... more Otto Rank posed the human question of the search for permanence by means of the symbolic life, which includes belonging to a group with which the individual identifies himself or herself. Historically, this has been constituted in the tribe, the clan, the nation, etc., as a unit that needs to be asserted in opposition to the other groups. Ernest Becker emphasized that this affirmation of the symbolic value of the belonging to a group needed the denial of the value of others. In fact, Otto Rank saw in it the real source of conflict and warfare (Rank, 1958, p. 40). However, insofar as Rank can be considered as an exponent of German idealism, we must assume a space of freedom of the individual, which can be conceived of as grounded in Kantian moral philosophy. Thus, if what characterizes the human subject are the choices freely made by reason, we find out that the human being in Rank's works has a freedom of choice, which we can identify as a Kantian influence. Therefore, we intend to present Rank’s texts as consistent with Immanuel Kant’s legacy, mainly regarding practical reason. We can assume that, through these choices in relation to moral acting, the affirmation of the being of the individual does not necessarily necessitate the overcoming of the other, that is, dispenses violence, although bringing a new light to the violence of society. Joining some considerations on violence and society from Ernest Becker, with the emphasis of Otto Rank on the individual as the bearer of the moral law, as a Kantian influence, we have a solid ground to observe the fact that social ordering is a human construction. Not being neutral, it generates nuclei of power, to achieve the empowerment of some at the expense of the disempowerment of the majority. From this study, we must conclude that, to foster ethics, these social relationships need to become more akin to the moral law that lies in the value of the individual.
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However, insofar as Rank can be considered as an exponent of German idealism, we must assume a space of freedom of the individual, which can be conceived of as grounded in Kantian moral philosophy. Thus, if what characterizes the human subject are the choices freely made by reason, we find out that the human being in Rank's works has a freedom of choice, which we can identify as a Kantian influence. Therefore, we intend to present Rank’s texts as consistent with Immanuel Kant’s legacy, mainly regarding practical reason. We can assume that, through these choices in relation to moral acting, the affirmation of the being of the individual does not necessarily necessitate the overcoming of the other, that is, dispenses violence, although bringing a new light to the violence of society.
Joining some considerations on violence and society from Ernest Becker, with the emphasis of Otto Rank on the individual as the bearer of the moral law, as a Kantian influence, we have a solid ground to observe the fact that social ordering is a human construction. Not being neutral, it generates nuclei of power, to achieve the empowerment of some at the expense of the disempowerment of the majority. From this study, we must conclude that, to foster ethics, these social relationships need to become more akin to the moral law that lies in the value of the individual.
However, insofar as Rank can be considered as an exponent of German idealism, we must assume a space of freedom of the individual, which can be conceived of as grounded in Kantian moral philosophy. Thus, if what characterizes the human subject are the choices freely made by reason, we find out that the human being in Rank's works has a freedom of choice, which we can identify as a Kantian influence. Therefore, we intend to present Rank’s texts as consistent with Immanuel Kant’s legacy, mainly regarding practical reason. We can assume that, through these choices in relation to moral acting, the affirmation of the being of the individual does not necessarily necessitate the overcoming of the other, that is, dispenses violence, although bringing a new light to the violence of society.
Joining some considerations on violence and society from Ernest Becker, with the emphasis of Otto Rank on the individual as the bearer of the moral law, as a Kantian influence, we have a solid ground to observe the fact that social ordering is a human construction. Not being neutral, it generates nuclei of power, to achieve the empowerment of some at the expense of the disempowerment of the majority. From this study, we must conclude that, to foster ethics, these social relationships need to become more akin to the moral law that lies in the value of the individual.