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Search for Self in Other in Cicero Ovid Rousseau Diderot
and Sartre First Printing Edition Gregory Digital Instant
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Author(s): Gregory, Mary Efrosini
ISBN(s): 9781453901861, 1453901868
Edition: First printing
File Details: PDF, 5.16 MB
Year: 2011
Language: english
Search for Self in Other
in Cicero, Ovid, Rousseau,
Diderot and Sartre
Currents in Comparative Romance
Languages and Literatures
Vol. 197
PETER LANG
New York y Washington, D.C./Baltimore y Bern
Frankfurt y Berlin y Brussels y Vienna y Oxford
Mary Efrosini Gregory
PETER LANG
New York y Washington, D.C./Baltimore y Bern
Frankfurt y Berlin y Brussels y Vienna y Oxford
Library of Congress Cataloging-in-Publication Data
Gregory, Mary Efrosini.
Search for self in other in Cicero, Ovid, Rousseau, Diderot and Sartre /
Mary Efrosini Gregory.
p. cm. — (Currents in comparative Romance languages and literatures; v. 197)
Includes bibliographical references and index.
1. Other (Philosophy) in literature. 2. Self-knowledge in literature.
3. Philosophy, Ancient—History. 4. Poetry, Ancient—History and criticism.
5. Philosophy, French—18th century. 6. Philosophy, French—
20th century. I. Title.
PN56.O69G74 809’.93353—dc23 2011030850
ISBN 978-1-4331-1595-0 (hardcover)
ISBN 978-1-4539-0186-1 (e-book)
ISSN 0893-5963
The paper in this book meets the guidelines for permanence and durability
of the Committee on Production Guidelines for Book Longevity
of the Council of Library Resources.
Printed in Germany
Contents
Introduction..................................................................................................... 1
1. Cicero....................................................................................................... 17
2. Ovid.......................................................................................................... 37
3. Rousseau .................................................................................................. 53
4. Diderot ..................................................................................................... 71
“…he who looks upon a true friend, looks, as it were, upon a sort of image of him-
self.1
—Marcus Tullius Cicero, On Friendship (44 BC)
tion; at ages 11, 12, and 13, he won three more prizes; at 15 he moved from
China to Philadelphia to study at the Curtis Institute of Music.
Lang Lang recollects that as a young boy, he suffered a setback when his
piano teacher, whom he refers to as Prof. Angry, decided that he was not tal-
ented enough to continue his studies with her. Lang Lang recalls his father’s
outbursts: “‘You can’t go back to Shenyang in shame!’ he cried out. ‘Every-
one will know you were not admitted to the conservatory! Everyone will
know this teacher has fired you! Dying is the only way out!’’;4 “‘There’s no
reason for you to live. Only death will solve this problem. Die now rather
than live in shame! It will be better for both of us. First you die, then I die.’”5
They went out to the balcony: “‘If you won’t take the pills,’ he screamed,
‘then jump! Jump over right now! Jump off and die!’”6 The pills to which he
referred were antibiotics.
Although the father apologized afterwards, the reader is left to imagine
the indelible hurt that a child must feel when a parent tells him that he wants
him to die. The reader understands that his father, heavily invested in his
son’s success emotionally, wished that he, himself, were dead.
Seeking to live vicariously through other does not always take the form
of rearing celebrity offspring. Literature, which has long recognized that
people see themselves in other, has treated a variety of perversions that result
from this. The protagonists in the Marquis de Sade’s novels torture their vic-
tims because they identify with them and they seek to suffer vicariously
through them. The nymphomaniac in Diderot’s The Nun has a harem of alter
egos. Let us begin our examination of the mirrored self with two examples of
healthy relationships in which people identify with other, love other as self,
and have only goodwill and honorable intentions towards other. These two
examples are found in the Bible; as we progress through the corridors of
time, we will find that literature attempts to portray, with the hope of ex-
plaining, unhealthy, exploitative liaisons.
An early example of a relationship founded on goodwill is seen in the
biblical story of Naomi and her daughter-in-law, Ruth. The Book of Ruth is
set in the time of the judges (c. 1380 BC–c. 1050 BC), before Israel was
ruled by kings, but scholars believe that it was written much later. The Ency-
clopedia Judaica provides three reasons for this: first, “The opening verse of
the book, ‘In the day when the judges ruled,’…attests to the fact that the
book was written at a time when the period of the Judges belonged to the
historical past”;7 secondly, “From one statement in the book one may even
Introduction 3
get the impression that at least a few generations have passed since the oc-
currence of the events: ‘This was formerly done in Israel in cases of redemp-
tion and exchange: to validate any transaction one man would take off his
sandal and hand it to the other’ (4:7). Temporal distance made it necessary
for the author to explain this forgotten practice to the audience”;8 thirdly, the
final verses state that Ruth and Boaz were the parents of Obed, who was the
grandfather of David. Because the genealogy at the end of the book termi-
nates with David, one must extrapolate that “The Book of Ruth was written
not before the period of the Monarchy.”9 The New Encyclopædia Britannica
advises that the lineage “is considered a late addition to a book that itself
must be dated in the late 5th or 4th century BC.”10
The Book of Ruth relates the story of a family from Bethlehem who,
when its crops failed, relocated to Moab, east of the Dead Sea. Naomi was
married to Elimelech and they had two sons, Mahlon and Chilion. After the
family relocated to Moab, Elimelech died and left Naomi a widow. Both her
sons married women from Moab—one was named Orpah and the other,
Ruth. Then Naomi’s two sons died and she was left only with her daughters-
in-law.
Having learned that the land around Bethlehem was again yielding good
harvests, Naomi decided to return to her home. As the three women set out
on the road to Judah, Naomi decided not to inconvenience her daughters-in-
law anymore: she attempted to persuade them to remain in Moab, arguing
that she had no more sons for them to marry by Levirate law and therefore,
nothing more to offer them. When they heard this, the two women reacted
differently: Orpah agreed to return to her parents and to her idols, but Ruth
insisted on returning with Naomi to Judah. Resolving not to desert her moth-
er-in-law in her old age, Ruth declared: “…Intreat me not to leave thee, or to
return from following after thee: for whither thou goest, I will go; and where
thou lodgest, I will lodge: thy people shall be my people, and thy God my
God: Where thou diest, will I die, and there will I be buried: the LORD do so
to me, and more also, if ought but death part thee and me” (Ruth 1:16–17).
Significantly, in Hebrew, Ruth means “friend” or “companion”: indeed, Ruth
exemplifies true friendship born of goodwill and giving.
Here we have two people concerned about each other’s happiness—an
older woman who does not want to be an imposition to a younger woman;
the younger, free to leave of her own accord, chooses to take care of the old-
er. While they come from disparate backgrounds—one is Jewish and the oth-
4 Search for Self in Other in Cicero, Ovid, Rousseau, Diderot and Sartre
er, Gentile—their amity causes a mirroring to arise: Ruth vows that she will
go to the same places as Naomi, lodge at the same sites, adopt her people as
her own, embrace her God, die at the same location, and be buried at the
same place. The salient point is that their relationship is founded on the will-
ingness to give, not on the desire to exploit the other; codependency is visi-
bly absent, as Naomi encourages Ruth to leave her and marry Boaz.
Another early example of altruistic friendship is seen in the biblical story
of Jonathan, the son of Saul, the first king of Israel, and David. An account
of their friendship is given in 1 Samuel and 2 Samuel, two books that cover
over a century of Israel’s history—1080 to 970 BC—from the birth of the
prophet Samuel to the death of King David. Because the Book of Samuel
was very lengthy, it was too long to be copied onto one scroll—therefore, it
was divided in half and copied onto two scrolls. First and Second Samuel,
Deuteronomy, Joshua, Judges, and First and Second Kings, were first com-
mitted to writing c. 550 BC during the Babylonian rule.
The history of the amity between the two soldiers Jonathan and David is
particularly poignant because they remained friends until death and Jonathan
often jeopardized his own life to save David’s when Saul sought to kill him.
As 1 Sam 18 opens, Jonathan and David make a pact that they will always
remain friends. Jonathan seals this agreement by symbolically giving David
his robe, garments, sword, bow, and belt: “And it came to pass, when he had
made an end of speaking unto Saul, that the soul of Jonathan was knit with
the soul of David, and Jonathan loved him as his own soul. And Saul took
him that day, and would let him go no more home to his father’s house. Then
Jonathan and David made a covenant, because he loved him as his own soul.
And Jonathan stripped himself of the robe that was upon him, and gave it to
David, and his garments, even to his sword, and to his bow, and to his girdle”
(1 Sam 18:1–4).
The Essential Study Bible advises, “It was probably too soon for Jona-
than to have recognized David as the future king. But David’s taking the
robe from Jonathan can be seen as a symbol of the transfer of royal power
from Saul to David, rather than to his own son. The transfer of military gear
indicates that David would soon surpass Saul and Jonathan in military skill
and success.”11
Saul appointed David general in his army and David went to battle with
Saul’s soldiers, valiantly defeating the Philistines. When Saul and David re-
turned from the battlefield, the women of Israel greeted them in the streets
Introduction 5
with singing, dancing, and musical instruments, declaring, “Saul hath slain
his thousands, and David his ten thousands” (1 Sam 18:7). When Saul heard
this, his jealousy was kindled and he plotted to kill David. Moreover, his
rage was so strong and so protracted, the day came when he even hurled a
javelin at his own son because he was David’s friend.
Scripture recounts that David was seated in Saul’s house, playing the
harp, as Saul sat nearby, javelin in hand. Saul hurled the javelin at David
twice, but the young solider managed to escape his assailant both times (1
Sam 18:11).
Saul decided that the way to rid himself of the object of his jealousy was
to make him captain over a thousand soldiers—he hoped that David would
die in battle. Saul also promised David that he could marry his eldest daugh-
ter, Merab, if he would return to battle against the Philistines. Saul reasoned
that if David was a son-in-law, no one would suspect that he was sending
him to war to be killed. However, when the time came to marry Merab, Saul
gave her to someone else. Then he heard that his other daughter, Michal,
loved David.
Now Saul had a plan: he would promise Michal to David if he would kill
100 Philistines. This seemed to him an order that was impossible to execute.
David agreed to the challenge and he surprised Saul by returning from war
having killed 200 enemy soldiers. Saul permitted David and Michal to marry,
but his jealousy increased.
Saul commanded Jonathan and all his servants to kill David. However,
because they were friends, Jonathan warned David: “But Jonathan Saul’s son
delighted much in David: and Jonathan told David, saying, Saul my father
seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the
morning, and abide in a secret place, and hide thyself: and I will go out and
stand beside my father in the field where thou art, and I will commune with
my father of thee; and what I see, that I will tell thee. And Jonathan spake
good of David unto Saul his father…And Saul hearkened unto the voice of
Jonathan: and Saul sware, As the LORD liveth, he shall not be slain” (1 Sam
19:2–4, 6).
Jonathan praised David during a conversation that he had with his father.
He reminded him that David had not committed any sin against him and that
all of his deeds had been good: he had risked his life, slain the Philistines,
and saved Israel. Although Saul swears to Jonathan that he would not kill
6 Search for Self in Other in Cicero, Ovid, Rousseau, Diderot and Sartre
him, the reader wonders whether he really does have a change of heart or is
waiting for the perfect opportunity to have him assassinated.
Another war against the Philistines erupted and David returned to battle,
defeated the enemy, and returned in victory (1 Sam 19:8). This conquest re-
kindled Saul’s jealousy and, as had happened before, Saul invited David to
his house to play the harp. As David played, Saul again sat, javelin in hand.
He hurled the javelin at David, but missed, and David escaped into the night
(1 Sam 19:9–10).
Saul immediately sent his messengers to David’s house with the instruc-
tions to kill him in the morning. However, David’s wife Michal warned him
that if stayed, he would be assassinated. Michal let David down through a
window and in order to fool Saul’s men into thinking that he was asleep, she
put objects in his bed, including a pillow of goat’s hair, and covered them
with a cloth. In the morning Saul’s servants discovered the subterfuge (1
Sam 19:11–16).
During the night David fled to Naioth in Ramah, where he met with his
friend Jonathan. The two men devised a strategy to ascertain what Saul was
planning: the next day Jonathan would sit at a banquet with his father while
David would hide in the woods. If Saul were to notice David’s absence and
inquire as to his whereabouts, Jonathan would explain that David had to at-
tend a yearly sacrifice in Bethlehem for his family. If Saul were to reply, “It
is well; thy servant shall have peace,” it would be evident that his anger had
dissipated. However, if he were to become enraged, they could assume that
Saul was planning another attack (1 Sam 20:1–7).
The next day Saul noticed David’s absence and he inquired as to his
whereabouts. Jonathan informed his father that David had gone to Bethlehem
to attend a yearly sacrifice for his family. When Saul heard this, he exploded
into rage and excoriated his son: “Then Saul’s anger was kindled against Jo-
nathan, and he said unto him, Thou son of the perverse rebellious woman, do
not I know that thou hast chosen the son of Jesse to thine own confusion, and
unto the confusion of thy mother’s nakedness? For as long as the son of Jesse
liveth upon the ground, thou shalt not be established, nor thy kingdom. Whe-
refore now send and fetch him unto me, for he shall surely die” (1 Sam
20:30–31). Then he hurled a javelin at Jonathan because of his alliance with
his sworn enemy: “And Saul cast a javelin at him to smite him: whereby Jo-
nathan knew that it was determined of his father to slay David” (1 Sam
20:33). Jonathan escaped the javelin and went on to warn David, who was
Introduction 7
Aristotle held that for men to remain friends, they must be virtuous and
bear goodwill towards each other. Such friendship is lasting because it is
founded on integrity, honesty, and morality, which are inherent characteris-
tics of good men. However, friendship founded on utility or pleasure does
not last because when it no longer provides the desired end, the parties sever
their ties to one another.
Liz Spencer and Ray Pahl note the mirroring the occurs in friendship
founded upon virtue: “Over two thousand years ago Aristotle maintained that
virtuous friendship had a strong moral dimension; virtuous friends enlarge
and extend each other’s moral experience”;12 “The friends are bound to-
gether, as it were, to each other, as they recognize each other’s moral excel-
lence. Each can be said to provide a mirror in which the other may see
himself.”13
Lawrence A. Blum advises, “We can say, in summary, that the moral ex-
cellence of friendship involves a high level of development and expression of
the altruistic emotions of sympathy, concern, and care—a deep caring for
and identification with the good of another from whom one clearly knows
oneself to be clearly other.”14
The ancients recognized that searching for self in an idolized other can
lead to a variety of perversions. They also recognized that the absence of
identity that is the root cause for such a search is itself the result of pathol-
ogy. This quest to seize self in the mirror image of the other is exemplified
by the Greek myth of Narcissus, the tragic story of a young man who fell in
love with his reflection in the water and, unable to pull away from the object
of his love, wasted away and perished at the shoreline. This study will exam-
ine the theme of identification with other—its genesis, development from
childhood through adulthood, effect on the individual and society, and how
the powerful use it to exploit the weak. We will traverse the centuries, paus-
ing to examine some of Europe’s greatest literary masterpieces, from the
myth of Narcissus, that identified the search for self in other as unnatural and
destructive, to several French thinkers who demystified the mechanics under-
lying the reflected self and commented upon the damage that it does to the
individual and to society as a whole.
The objective of this study will be to examine the theme of the search for
self in other in the works of Cicero, Ovid, Diderot, Rousseau, and Sartre. We
will see how various thinkers identify, borrow, and develop key points in the
myth of Narcissus in order to explain psychological mechanisms as diverse
Introduction 9
as same-sex attraction, the search for a parent of the same sex, the idealiza-
tion and worship of the other, loss if identity, unawareness of self, the death
of self when looking in the mirror, the search for self in the other, maso-
chism, and the inability to let go of the fantasy. Diderot was particularly in-
terested in showing how the absence of self can be exploited by the powerful
to reshape the psychology of the weak. We will begin with a classical back-
ground—Cicero and Ovid—and then move forward in time, exploring the
French thinkers, interspersing commentaries by Jacques Lacan, Jacques Der-
rida, and other critics.
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