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Thinking the Unconscious

Since Freud’s earliest psychoanalytic theorization around the

­beginning of the twentieth century, the concept of the unconscious
has exerted an enormous influence upon psychoanalysis and psychol-
ogy, and literary, critical, and social theory. Yet, prior to Freud, the
concept of the unconscious already possessed a complex genealogy
in nineteenth-century German philosophy and literature, beginning
with the aftermath of Kant’s critical philosophy and the origins of
German idealism, and extending into the discourses of romanticism
and beyond. Despite the many key thinkers who contributed to the
Germanic discourses on the unconscious, the English-speaking world
remains comparatively unaware of this heritage and its influence
upon the origins of psychoanalysis. Bringing together a collection of
experts in the fields of German Studies, Continental Philosophy, the
History and Philosophy of Science, and the History of Psychoanaly-
sis, this volume examines the various theorizations, representations,
and transformations undergone by the concept of the unconscious in
nineteenth-century German thought.

a ngus n i c h o l l s is Claussen-Simon Foundation Research­

Lecturer in German and Comparative Literature in the Centre for
Anglo-­G erman Cultural Relations at Queen Mary, University of
London.

m a r t i n l i e b s c h e r is Senior Lecturer in the Institute of Germanic

& Romance Studies in the School of Advanced Study at the ­University
of London.
Thinking the Unconscious
Nineteenth-Century German Thought

Edited by
Angus Nicholls and Martin Liebscher
CAMBRIDGE UNIVERSITY PRESS
Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore,
São Paulo, Delhi, Dubai, Tokyo

Cambridge University Press

The Edinburgh Building, Cambridge CB2 8RU, UK

Published in the United States of America by Cambridge University Press, New York

www.cambridge.org
Information on this title: www.cambridge.org/9780521897532

© Cambridge University Press 2010

This publication is in copyright. Subject to statutory exception and to the

provision of relevant collective licensing agreements, no reproduction of any part
may take place without the written permission of Cambridge University Press.
First published in print format 2010

ISBN-13 978-0-511-71310-1 eBook (NetLibrary)

ISBN-13 978-0-521-89753-2 Hardback

Cambridge University Press has no responsibility for the persistence or accuracy

of urls for external or third-party internet websites referred to in this publication,
and does not guarantee that any content on such websites is, or will remain,
accurate or appropriate.
 Contents

Notes on contributors page vii

Introduction: thinking the unconscious 1
a ngus n ichol l s a n d m a rt i n l i ebsch er

1. The unconscious from the Storm and Stress to Weimar

classicism: the dialectic of time and pleasure 26
pa u l b i s h o p

2. The philosophical significance of Schelling’s conception

of the unconscious 57
a n dr e w b ow i e

3. The scientific unconscious: Goethe’s

post-Kantian epistemology 87
a ngus n ichol l s

4. The hidden agent of the self: towards an aesthetic theory

of the non-conscious in German romanticism 121
rü dige r g ör n e r

5. The real essence of human beings: Schopenhauer and

the unconscious will 140
c h r i s t o p h e r j a n away

6. Carl Gustav Carus and the science of the unconscious 156

m at t h e w b e l l

7. Eduard von Hartmann’s Philosophy of the Unconscious 173

seba st i a n ga r dn er

8. Gustav Theodor Fechner and the unconscious 200

m ich a e l h ei de l berger

9. Friedrich Nietzsche’s perspectives on the unconscious 241

m a rti n l iebscher

v
vi Contents

10. Freud and nineteenth-century philosophical sources

on the unconscious 261
  g ü n t e r g ö d d e
 Epilogue: the “optional” unconscious 287
son u sh a m da s a n i

   Works cited 297

    Index 324
 Notes on contributors

is Professor of German and Comparative Literature

m at t h e w b e l l
at King’s College London. He is the author of Goethe’s Naturalistic
Anthropology: Man and Other Plants (1994); and, most recently, The
German Tradition of Psychology in Literature and Thought, 1700–1840
(2005).
pa u l b i s h o pis Professor of German at the University of Glasgow.
His publications include The Dionysian Self: C. G. Jung’s Reception
of Friedrich Nietzsche (1995); Nietzsche and Antiquity (edited, 2004);
Friedrich Nietzsche and Weimar Classicism (with R. H. Stephenson,
2005); and the recent study Analytical Psychology and German Classical
Aesthetics, in two volumes (2007–8).
a n dr e w b ow i e is Professor of Philosophy and German at Royal
Holloway, University of London. His books include: Aesthetics
and Subjectivity: From Kant to Nietzsche (1990; 2nd edition 2003);
Schelling and Modern European Philosophy (1993); From Romanticism
to Critical Theory: The Philosophy of German Literary Theory (1997);
Introduction to German Philosophy from Kant to Habermas (2003); and
Music, Philosophy, and Modernity (2007).
sebast i a n ga r dn er is Professor of Philosophy at University College
London. His publications include: Irrationality and the Philosophy
of Psychoanalysis (1993); and Kant and the Critique of Pure Reason
(1998).
gü n t er g ödde is a practising psychotherapist, a lecturer at the
Berliner Akademie für Psychotherapie, and a scholar who works on
the history and theory of psychoanalysis. He is the author of numerous
publications on the history and theory of psychoanalysis, including
Traditionslinien des Unbewussten: Schopenhauer, Nietzsche, Freud (1999),
and Mathilde Freud (2003). He is also (with Michael B. Buchholz) the
editor of a three-volume history of the concept of the unconscious
and related discourses, entitled Das Unbewusste (2005–6).

vii
viii Notes on contributors

rü dige r g ör n e r is Professor of German and Head of the School

of Languages, Linguistics and Film at Queen Mary, University
of London. Recent publications include: Rainer Maria Rilke: Im
Herzwerk der Sprache (2004); Thomas Mann: Der Zauber des Letzten
(2005); Heimat und Toleranz: Reden und Reflexionen (2006); Das
Zeitalter des Fraktalen: Ein kulturkritischer Versuch (2007); and Wenn
Götzen dämmern: Formen ästhetischen Denkens bei Nietzsche (2008).
m ich a e l h ei de l bergeris Professor of Philosophy at the University
of Tübingen, Germany. He is the author of numerous publications
on the history and philosophy of science, including an intellectual
biography of Gustav Theodor Fechner, entitled Nature from
Within: Gustav Theodor Fechner’s Psychophysical Worldview (2004).
is Professor of Philosophy at the University
c h r i s t o p h e r j a n away
of Southampton. Among his many publications are included: Self
and World in Schopenhauer’s Philosophy (1998); Willing and
Nothingness: Schopenhauer as Nietzsche’s Educator (edited, 1998); The
Cambridge Companion to Schopenhauer (edited, 1999); Schopenhauer: A
Very Short Introduction (2002); and Beyond Selflessness: Reading
Nietzsche’s Genealogy (2007).
m a rt i n l iebscher is Director of the Ingeborg Bachmann Centre
for Austrian Literature and Senior Lecturer in the Institute for
Germanic & Romance Studies, University of London. His publica­
tions include: Nietzsche-Studien: Gesamtregister, volumes I–XX,
1972–91 (2000); Kontinuitäten und Brüche: Österreichs literarischer
Wiederaufbau seit 1945 (edited with H. Kunzelmann and T. Eicher,
2006); and Nationalism versus Cosmopolitanism in German Thought and
Culture 1789–1914: Essays on the Emergence of Europe (edited with M.
A. Perkins, 2006).
a ngus n ichol l s is Claussen-Simon Foundation Research Lecturer
in German and Comparative Literature and Acting Director
of the Centre for Anglo-German Cultural Relations at Queen
Mary, University of London. His first monograph is Goethe’s
Concept of the Daemonic: After the Ancients (2006). He is co-editor
of ANGERMION: Yearbook for Anglo-German Literary Criticism,
Intellectual History and Cultural Transfers (volume I, 2008), and guest
editor of a special section on Goethe and Twentieth-Century Theory in
The Goethe Yearbook, volume 16 (2009).
 Notes on contributors ix

son u sh a m da s a n iis Reader in Jung History at the Wellcome Trust

Centre for the History of Medicine at University College London.
His books include Cult Fictions: C. G. Jung and the Founding of
Modern Analytical Psychology (1998); Jung and the Making of Modern
Psychology: The Dream of a Science (2003); Jung Stripped Bare by his
Biographers, Even (2005); and Le dossier Freud: enquête sur l’histoire de
la psychanalyse (with Mikkel Borch-Jacobsen, 2006).
 Introduction: thinking the unconscious

Angus Nicholls and Martin Liebscher

In the entire world one does not speak of the unconscious since,
according to its essence, it is unknown; only in Berlin does one
speak of and know something about it, and explain to us what
actually sets it apart.1
So wrote Friedrich Nietzsche in 1873, as part of his ironic response to the
success of the Philosophy of the Unconscious (Philosophie des Unbewussten,
1869), written by the Berlin philosopher Eduard von Hartmann. If the
influence of a concept can be gauged by the way in which it is received
by the public at large, if not in academic circles, then Hartmann’s
volume, which ran to some eleven editions during his lifetime alone
and was seen by some as introducing an entirely new Weltanschauung,
might be regarded as marking one of the pinnacles of the career of das
Unbewusste (the unconscious) during the nineteenth century.2 Although
Hartmann’s understanding of the unconscious was, like Freud’s, sub-
jected to a scathing critique at the hands of academic philosophy and
psychology, it nevertheless took some half a century or so for Freud
to supersede Hartmann’s public role as the chief theorist and inter-
preter of the unconscious for the German-speaking public. Today the
concept of the unconscious is arguably still first and foremost associ-
ated with Freud and with his successors such as Carl Gustav Jung and
Jacques Lacan; in short: with psychoanalysis in general. And although
the existence of “the unconscious,” or of unconscious affects, continues
to be questioned within large sections of the human and psychological
sciences, it is indisputable that many people in the Western world still
subscribe to the notion that they have, in some form or another, “an

1
[In der ganzen Welt redet man nicht vom Unbewussten, weil es seinem Wesen nach
ungewusst ist; nur in Berlin redet und weiss man etwas davon und erzählt uns, worauf es
eigentlich abgesehen ist.] Friedrich Nietzsche, Nachgelassene Fragmente, Sommer 1872 bis
Ende 1874, Werke: Kritische Gesamtausgabe, part 3, vol. IV, ed. Giorgio Colli and Mazzino
Montinari (Berlin: Walter de Gruyter, 1978), 262.
2
On the popular success of Hartmann’s Philosophy of the Unconscious, see chapter 7 of this
volume, by Sebastian Gardner.

1
2 Angus Nicholls and Martin Liebscher

unconscious” – generally understood to be an active component of one’s

mental life that escapes one’s direct awareness, but which may neverthe-
less influence one’s behavior.
It is well known, especially in the German-speaking world but also to
a lesser degree in the Anglophone territories, that Freud was not the first
person to offer a detailed theoretical account of what is called “the uncon-
scious.” Yet there has until now been no detailed study in English of the
various ways in which the unconscious was conceptualized or “thought”
by German-speaking intellectuals during the nineteenth century. The
central purpose of this volume is to fill this gap by providing an in-depth
account of key figures in this conceptual history, not only in terms of how
they may or may not have influenced Freud and the origins of psycho-
analysis generally, but also in terms of their independent historical and
contemporary relevance for other fields such as philosophy, literature,
and aesthetics. In accordance with this analytical framework, this volume
has also been edited with a strong commitment to the philology of the
German language, in an attempt to avoid the frequent mistranslations
and misinterpretations that occur when analyzing cultural traditions in
foreign languages (Anglophone mistranslations of Freud being perhaps
the best-known case in point).3 For this reason, all quotations from the
German primary sources appear in the original German in the notes,
and where a term has a particular resonance in German that cannot be
captured in English translation, the original German term appears in
brackets in the main text.
Nietzsche’s remarks, although directed first and foremost at Hartmann,
also touch upon a series of irreducible philosophical questions with which
this volume is confronted. If, by its very definition, “the unconscious”
escapes our conscious awareness, then how is it possible to “think” about
it at all? If we do in some way manage to “think” the unconscious, does
it not thereby cease to be unconscious, thus defeating the purpose of the
entire enterprise? Would it not be better to withdraw completely from
any rational or “conscious” analysis of the unconscious, leaving the way
free for other modes of expression – the visual arts, poetry, or music –
to bring unconscious affects to light? If it is difficult or impossible to
“think” the unconscious, how can it even be an object of knowledge
expressed in the substantive form “the unconscious”? And can one in fact
assume the ontological existence of “the unconscious,” or is this “object”
or “realm” merely an invention of Western (in this case particularly but
not exclusively German) thought? In short: does the unconscious exist

3
On this subject see the Introduction to Bruno Bettelheim’s study Freud and Man’s Soul
(New York: Knopf, 1982).
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38

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