In lieu of an abstract, here is a brief excerpt of the content:

• Response to A.D. Mills Review of The Ancient Unconscious: Psychoanalysis and the Ancient Text
• Vered Lev Kenaan (bio)

Oedipal Time

Psychoanalysis has been linked to classical antiquity from its birth. The study of Hellenic and Roman antiquities was a formative inspiration for the development of the father of psychoanalysis, Sigmund Freud. But how should we today understand the relationship between the study of the Greco-Roman world and the modern analytic and therapeutic theory of the soul? As a classicist and a comparatist studying Freud's fascination with antiquity, it became clear to me that the key to this question is in the Freudian unconscious, whose textual and cultural potential is the core of my book, The Ancient Unconscious.

The unconscious is located neither in antiquity nor in modernity. It functions, rather, as an intersection between ancient and modern plots, and shows itself in the juxtaposition of ancient and modern texts. Take, for example, Freud's 1936 essay "A Disturbance of Memory on the Acropolis," where he recalls and analyzes a dramatic episode in his history. This episode is a central junction in my book. In 1936 Freud, at 80, was still in Vienna, three years before he died as an exile in London. In his essay he returns to a memory of his visit to Athens in 1904 when he was 48 years old. This memory, and its uncanny aftermath in consciousness, had continued to occupy Freud since then. His account of the episode amalgamates different textual phases of his memory, and through them Freud reflects on the dynamic and changing senses of antiquity that have unfolded through different points in his life. The memory concerns a journey that Freud and his younger brother, Alexander, made to Athens from Trieste. The opportunity to go abroad to Athens came unexpectedly and filled the brothers with a strange gloom and tormenting deliberations; these are eventually shown to camouflage their high expectations of visiting the Acropolis. The ancient destination aroused great excitement in the two travelers. Ancient Athens, a synecdoche [End Page 766] for classical antiquity, had been an object of fascination for Freud, who had studied Greek and Latin at the gymnasium in Vienna. For Freud, climbing on the Acropolis is an act of pilgrimage. As an archeological site, the Acropolis stirs him to imagine its Olympian dwellers, prompting an overflow of ideas of sublime beauty. Moreover, on its slopes he could still observe the ancient remains of the theater of Dionysus where Sophocles' Oedipus Rex was performed in the fifth century BCE.

Oedipus and Freud are the two main protagonists of my book The Ancient Unconscious, and while they are well known to you, I hope that the way I connect them in my book will give you a new perspective. The book grew out of research on dreams and dream interpretation in antiquity, including, among other things, the oedipal dream. And of course I asked myself was there really such a thing as an oedipal dream in the ancient world? How could one think about their unconscious minds? This question led me to delve into the unconscious from an assumption of an evident and even essential difference between ancient and modern dreams. The ancient dream looks forward to the unknown future, while the modern dream as Freud formulated it moves towards the forgotten past. I became interested in these two temporal poles and saw a similarity between ancient and modern dreams; in both a textual system is at work in which past and present are allied and mutually resonant.

Freud's ascent to the Acropolis offered me a metaphor for the double movement I wanted to describe in my book, one that is central to the Oedipus myth: a bidirectional flow in time. If I were to describe in one sentence what the book aims to do, it would be that it seeks to articulate the dynamic current of time in the unconscious, which finds mythic expression in the dialectical to and fro movement of Oedipus. The anachronic products of the unconscious are expressions of an Oedipal time. In making room for a fusion of times as central to our psychological experience, we also discover the cultural and...

中文翻译：

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对AD Mills对“古代无意识：精神分析和古代文本”的评论的回应

代替摘要，这里是内容的简要摘录：

• 对AD Mills对“古代无意识：精神分析和古代文本”的评论的回应
• Vered Lev Kenaan（生物）

俄狄浦时间

精神分析自诞生之日起就与古典时期联系在一起。对希腊和罗马古物的研究为精神分析之父西格蒙德·弗洛伊德（Sigmund Freud）的发展提供了启发性的灵感。但是，今天我们应该如何理解希腊罗马世界的研究与现代灵魂分析和治疗理论之间的关系？作为研究弗洛伊德对古代的迷恋的古典主义者和比较主义者，我清楚地知道，这个问题的关键在于弗洛伊德的潜意识，其文本和文化潜能是我的著作《古代潜意识》的核心。

潜意识既不在古代也不在现代。相反，它起着古今情节之间的交汇的作用，并在古今文字的并置中表现出来。例如，弗洛伊德（Freud）在1936年发表的文章《雅典卫城上的记忆的混乱》（A Disturbance of Memory on the Acropolis），他回忆并分析了他历史上的一个戏剧性事件。这集是我书中的中心结点。1936年，现年80岁的弗洛伊德仍在维也纳，三年后，他在伦敦流亡而去世。在他的论文中，他回想起1904年48岁时对雅典的访问。从那时起，这种记忆及其意识上不可思议的后果就一直占据着弗洛伊德。他对这一集的叙述融合了他记忆的不同文本阶段，弗洛伊德通过他们反思了他一生中不同时期展现出的不断变化的古代感。回忆涉及弗洛伊德和他的弟弟亚历山大从的里雅斯特前往雅典的旅程。出国去雅典的机会出乎意料地使兄弟俩充满了沮丧和痛苦的审议。这些最终被证明伪装了他们对雅典卫城的高期望。古老的目的地在两位旅行者中引起了极大的兴奋。古代雅典，一个合奏 出国去雅典的机会出乎意料地使兄弟俩充满了沮丧和痛苦的审议。这些最终被证明伪装了他们对雅典卫城的高期望。古老的目的地在两位旅行者中引起了极大的兴奋。古代雅典，一个合奏 出国去雅典的机会出乎意料地使兄弟俩充满了沮丧和痛苦的审议。这些最终被证明伪装了他们对雅典卫城的高期望。古老的目的地在两位旅行者中引起了极大的兴奋。古代雅典，一个合奏[末页766]古典古典艺术一直是弗洛伊德着迷的对象，弗洛伊德在维也纳的体育馆学习希腊语和拉丁语。对于弗洛伊德来说，在雅典卫城爬山是一次朝圣之旅。作为一个考古遗址，雅典卫城激起了他对奥林匹亚居民的想象，这激发了崇高美的观念的泛滥。此外，在斜坡上，他仍然可以观察狄俄尼索斯剧院的古老遗迹，在那里公元前五世纪索菲克勒斯的《俄狄浦斯雷克斯》就在那里演出。

俄狄浦斯（Oedipus）和弗洛伊德（Freud）是我的《上古无意识》一书的两个主要人物，尽管它们为您所熟知，但我希望我在书中将它们联系起来的方式能为您提供一个新的视角。这本书源于对梦和古代梦解的研究，其中包括恋母癖。当然，我问自己，在古代世界中真的存在像恋母般的梦吗？怎么可能一想到他们的潜意识？这个问题使我从一个古代与现代梦之间明显甚至本质的差异的假设出发，潜入了潜意识。古老的梦想期待着未知的未来，而弗洛伊德制定的现代梦想则朝着被遗忘的过去迈进。我对这两个时间极点产生了兴趣，看到了古代梦与现代梦之间的相似之处。在这两个文本体系中，过去和现在联系在一起并相互共鸣。

弗洛伊德对雅典卫城的攀登为我想在我的书中描述的双重运动提供了一个隐喻，这是俄狄浦斯神话的核心：时间的双向流动。如果我只用一句话来描述这本书的目的，那就是它试图阐明无意识中时间的动态流，这在俄狄浦斯的辩证往复运动中找到了神话的表达。潜意识的过时产物是俄狄浦斯时间的表达。在为与我们的心理体验相关的时代融合腾出空间时，我们还发现了文化和...