By Italo Svevo
Pendant de longues années, autant que dura notre jeunesse, nous nous tînmes sur l. a. plus grande réserve et ne fîmes jamais allusion au passé. L'autre jour, elle me demanda à brûle-pourpoint, et son visage encadré de cheveux gris se colorait d'une rougeur juvénile :
– Pourquoi m'avez-vous quittée?
Je fus sincère vehicle je n’eus pas le temps nécessaire pour fabriquer un mensonge :
– Je ne sais plus... mais j'ignore aussi tant d’autres choses de ma propre vie.
– Moi, je regrette, dit-elle. (Et déjà je m'inclinais à cette promesse de compliment.) Il me semble que vous devenez très drôle en vieillissant.
Un des chefs-d’œuvre de l. a. littérature du XXe siècle.
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Additional resources for La conscience de Zeno
27 share ‘the charm of cats and birds of prey in their inaccessibility, their apparent libidinal autonomy’,26 but it is precisely this very ‘charm’ that verifies that they are inappropriate candidates for psychoanalysis. ’28 However, it is also necessary to add that this exclusion of addiction from psychotherapeutic practice is founded on the prejudice that addiction’s aetiology is nevertheless, in principle, eminently explicable at the level of theory (even if this step is never de facto taken).
See G. Deleuze and F. Guattari, A Thousand Plateaus: Capitalism and Schizophrenia, trans. and foreword by B. 163. Indeed, a recent biography of Freud in English simply rehashes the most minimal and familiar details. See L. Breger, Freud: Darkness in the Midst of Vision (New York: John Wiley, 2000). indd 27 05/04/2013 11:12 28 Psychoanalysis is an Antiphilosophy also communicates with other psychoanalytic categories, procedures and practices that may at first seem utterly unrelated to any of these – for example, transference-love, or, perhaps rather more obscurely, the problem that the nose always posed for Freud.
These extraordinary caricatures stressed one central aspect of the physiognomy of the Jewish male, his nose, which represented that hidden sign of his sexual difference, his circumcised penis. For the Jews’ sign of sexual difference, their sexual selectiveness, as an indicator of their identity was, as Friedrich Nietzsche strikingly observed in Beyond Good and Evil, the focus of the Germans’ fear of the superficiality of their recently created national identity. 47 Hence, of course, the theme of ‘The Jew’s Two Noses’.