Imagined Human Beings. Bernard Jay Paris

Чтение книги онлайн.

       1 Applications of a Horneyan Approach

      It is not difficult to see why psychoanalytic theory has been widely used in the study of literature. Psychoanalysis deals with human beings in conflict with themselves and each other, and literature portrays and is written and read by such people. What is confusing is that there are so many psychoanalytic theories, each with its claims and proponents. It clearly makes sense to use psychoanalysis in literary study, but which theory should we employ?

      I do not believe that literature should be placed on the Procrustean bed of any one theory. Human psychology is inordinately complex and can be approached in many ways. A number of theories have accurately described certain aspects of it, but none has the whole truth or is universally applicable. Many theorists have derived global models of human nature from the limited range of phenomena they understand well, or have tried to explain too much with too limited a repertory of motives. We need a wide range of theories to do justice to the richness and diversity of human experience and to the literature that expresses it. Some theories are highly congruent with certain works and some with others, and often several can be employed in studying the same text or aspect of literature. There is a large body of Freudian and Jungian criticism; and the ideas of Alfred Adler, Otto Rank, Wilhelm Reich, Melanie Klein, D. W. Winnicott, R. D. Laing, Fritz Perls, Heinz Kohut, Jacques Lacan, and others have also been profitably used in literary studies.

      Another psychoanalyst with an important contribution to make is Karen Horney. Her theory fits numerous works from a wide range of periods and cultures and illuminates a variety of literary issues. It yields a distinctive set of insights and is a valuable critical tool.

      When I first read Horney in 1959, at the suggestion of a colleague in psychology, I was deeply impressed by her theory. She not only described my behavior in an immediately recognizable way, but she seemed to have invaded my privacy and to have understood my insecurities, inner conflicts, and unrealistic demands on myself. Above all, she enabled me to comprehend a mysterious change that had taken place in me since the completion of my dissertation.

      I was originally a specialist in Victorian fiction who was trained at Johns Hopkins in the explication of texts and the history of ideas. In my doctoral dissertation, I examined George Eliot’s thought in relation to her time and her novels in relation to her ideas. While I was working on my dissertation, I felt that George Eliot had discovered the answer to the modern quest for values, and I expounded her Religion of Humanity with a proselytizing zeal. When I completed the dissertation, I found that although I still felt my reading of George Eliot to be accurate, I was no longer enthralled by her ideas. I could not understand my loss of enthusiasm, which had left me feeling painfully disoriented and uncertain about my beliefs.

      Reading Karen Horney helped me to understand what had happened. Horney correlates belief systems with strategies of defense and observes that when our defenses change, so does our philosophy of life. I had had great difficulty writing my dissertation, for reasons that therapy later made clear, and had frequently felt hopeless about completing the Ph.D. Faced with the frustration of my academic ambitions, I found George Eliot’s Religion of Humanity to be exactly what I needed: we give meaning to our lives by living for others rather than for ourselves. But when I finished my dissertation and was told that it ought to be published (Paris 1965), I could once again dream of a glorious career. Since I no longer needed to live for others in order to give meaning to my life, George Eliot’s philosophy lost its appeal. In Horneyan terms, my inability to write my dissertation forced me to abandon my expansive ambitions and to become self-effacing, but on triumphantly completing it, I became expansive once more, and George Eliot’s ideas left me cold. This was an unconscious process of which I first became aware through my reading of Horney and that I understood more fully in the course of psychotherapy.

      While in therapy in the early 1960s, I read a great deal of psychoanalytic theory, often using it as an aid to self-analysis. I did not connect it to the study of literature until one memorable day in 1964 when I was teaching Thackeray’s Vanity Fair. Again it was Horney who helped me to understand what was mystifying me. While arguing that the novel is full of contradictions and does not make sense thematically, I suddenly remembered Horney’s statement that “inconsistencies are as definite an indication of the presence of conflicts as a rise in body temperature is of physical disturbance” (1945, 35). In the next instant I realized that the novel’s contradictions become intelligible if we see them as part of a system of inner conflicts. I have been unfolding the implications of that “aha” experience ever since, with profound effects on my view of literature.

      As we shall see when examining The Awakening, there are other works like Vanity Fair in which thematic СКАЧАТЬ