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By Musée Cognacq-Jay

"Nous ne devons nous attacher qu'à l. a. nature des animaux qui nous ressemblent le plus" écrivait Buffon, le célèbre naturaliste du XVIII ème siècle (Histoire naturelle).
C'est cet anthropocentrisme qui domina, semble-t-il, l. a. perception que les Lumières se firent de l'animal. Aux bêtes sauvages furent souvent préférés les animaux domestiques, les petits oiseaux décoratifs, les tendres moutons des pastorales.

A travers un choix de peintures, dessins, gravures, terres cuites, porcelaines et faïences, se verra donc un animal "miroir de l'homme", inventé par une société qui aima los angeles nature à qu'elle soit extrêmement civilisée, et toujours à son provider, fût-ce pour se parodier elle-même.
Même si le grand méchant loup continua à hanter les imaginations, il eut, déguisé en berger par l. a. Fontaine, un point moins sanguinaire, tandis que singes et papillons prirent parfois d'étranges allures de libertins de salons.

Une Histoire naturelle "pas si naturelle que ça" dira Voltaire de l'ouvrage de son contemporain.

L'exposition L'animal miroir de l'homme. Petit bestiaire du XVIII ème siècle s'est tenue au musée Cognacq-Jay du 29 janvier au 12 mai 1996.

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Extra resources for L'animal miroir de l'homme : petit bestiaire du XVIIIe siècle

Sample text

He is inspired by his discoveries regarding the pregenital stages of the organization of the libido as bringing about particular modes of thought and relationships to objects (anal stage, Freud, 1913b, pp. 311-326; oral stage, Freud, 1915b, pp. 197-200). And he was probably influenced by Ferenczi's account of the origin of the omnipotence of thought. Ferenczi (1913a, p. 51) described with stunning precision the illusion of omnipotence the child may experience when the mother satisfies his needs precisely when they appear.

The new theory's power to explain, understand, and interpret, is so great that the mythical children, without disappearing, are relegated to the shade. The ego and the development of the ego become (doubles,) abstract substitutes for the model of the child. Winnicott, while regularly using the concepts of the structural model, pursues the elaboration of the first theory of instincts, deepening Freudian advances regarding the importance of ego deficits in the genesis of more severe pathologies such as psychosis.

He attributes this belief to a sexualization of thought, to an anaclisis of sexual instincts upon this thinking activity of the ego. He also introduces differences in the exercise of narcissistic omnipotence by distinguishing magic and sorcery. Magic is the absolute exercise of omnipotence: all that matters is the direct satisfaction of need, solely through the will of the subject. In magic, there is no mechanical or logical cause. Elements are united by their similarity or their contiguity: if I pierce the leg of a doll who represents my enemy, he will no longer be able to walk; if I bum objects belonging to him, I destroy him entirely.

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