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The great clashes over sexuality shall once again be revisited and likewise, theories overtaken by a passion for systematic knowledge. However, I shall begin with the way in which Freud starts his article on narcissism. “The term narcissism is derived from clinical description … ”, Freud says initially, and subsequently credits Paul Näcke for these descriptions; that is, of a person who treats his own body as a sexual object. It is amazing how Freud chooses to present the origin of the concept of narcissism; and this impression is confirmed as we continue to read through Freud’s article and note the complete absence of any reference to the myth of Narcissus.
Of course, Freud knew Ovid (1960); he was said to be a Hellenist and patients who came to him were not in doubt; there were 2000 antiques in his office, collected in the course of a long life. Also in his writings, references to Greek myths are not only prevalent, they were at times essential to his argument. As the way in which the drama of Sophocles is called upon by Freud in The interpretation of dreams (1900), its very course of action and how we as spectators take part in it, bear witness to the presence of the Oedipal complex within us.
And yet when it comes to narcissism, there is no mention of Narcissus. One reason might have been a strong interest on Freud’s part both to justify and extend his theory of instincts. This interest is especially notable in the first part, and Freud is clear in his aim: rather than speculating, he was searching “a science erected on empirical interpretation”. Any links to myths or literature would then have hampered this endeavour. Thus, any leaning towards myths had to be repressed.
What is repressed returns in devious ways; we have learnt that by heart, but does it also apply in this case? I am
inclined to say yes, and Freud makes himself especially susceptible for that to happen as he sets forth to explore what, as he himsel