The Project Gutenberg EBook of Vergänglichkeit, by Sigmund Freud
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Title: Vergänglichkeit
Author: Sigmund Freud
Release Date: July 26, 2009 [EBook #29514]
Language: German
*** START OF THIS PROJECT GUTENBERG EBOOK VERGÄNGLICHKEIT ***
Produced by Jana Srna and Philipp Zeinlinger
[ Anmerkungen zur Transkription:
Der Text stammt aus: Das Land Goethes 1914-1916. Ein vaterländisches
Gedenkbuch. Herausgegeben vom Berliner Goethebund. Stuttgart und
Berlin: Deutsche Verlangs-Anstalt 1916. S. 37-38.
Schreibweise und Interpunktion des Originaltextes wurden übernommen.
]
Vergänglichkeit
Vor einiger Zeit machte ich in Gesellschaft eines schweigsamen Freundes
und eines jungen, bereits rühmlich bekannten Dichters einen Spaziergang
durch eine blühende Sommerlandschaft. Der Dichter bewunderte die
Schönheit der Natur um uns, aber ohne sich ihrer zu erfreuen. Ihn störte
der Gedanke, daß all diese Schönheit dem Vergehen geweiht war, daß sie
im Winter dahingeschwunden sein werde, aber ebenso jede menschliche
Schönheit und alles Schöne und Edle, was Menschen geschaffen haben und
schaffen könnten. Alles, was er sonst geliebt und bewundert hätte,
schien ihm entwertet durch das Schicksal der Vergänglichkeit, zu dem es
bestimmt war.
Wir wissen, daß von solcher Versenkung in die Hinfälligkeit alles
Schönen und Vollkommenen zwei verschiedene seelische Regungen ausgehen
können. Die eine führt zu dem schmerzlichen Weltüberdruß des jungen
Dichters, die andere zur Auflehnung gegen die behauptete Tatsächlichkeit.
Nein, es ist unmöglich, daß all diese Herrlichkeiten der Natur und der
Kunst, unserer Empfindungswelt und der Welt draußen, wirklich in Nichts
zergehen sollten. Es wäre zu unsinnig, und zu frevelhaft daran zu
glauben. Sie müssen in irgend einer Weise fortbestehen können, allen
zerstörenden Einflüssen entrückt.
Allein diese Ewigkeitsforderung ist zu deutlich ein Erfolg unseres
Wunschlebens, als daß sie auf einen Realitätswert Anspruch erheben
könnte. Auch das Schmerzliche kann wahr sein. Ich konnte mich weder
entschließen, die allgemeine Vergänglichkeit zu bestreiten, noch für das
Schöne und Vollkommene eine Ausnahme zu erzwingen. Aber ich bestritt dem
pessimistischen Dichter, daß die Vergänglichkeit des Schönen eine
Entwertung desselben mit sich bringe.
Im Gegenteil, eine Wertsteigerung! Der Vergänglichkeitswert ist ein
Seltenheitswert in der Zeit. Die Beschränkung in der Möglichkeit des
Genusses erhöht dessen Kostbarkeit. Ich erklärte es für unverständlich,
wie der Gedanke an die Vergänglichkeit des Schönen uns die Freude an
demselben trüben sollte. Was die Schönheit der Natur betrifft, so kommt
sie nach jeder Zerstörung durch den Winter im nächsten Jahre wieder, und
diese Wiederkehr darf im Verhältnis zu unserer Lebensdauer als eine ewige
bezeichnet werden. Die Schönheit des menschlichen Körpers und Angesichts
sehen wir innerhalb unseres eigenen Lebens für immer schwinden, aber
diese Kurzlebigkeit fügt zu ihren Reizen einen neuen hinzu. Wenn es eine
Blume giebt, welche nur eine einzige Nacht blüht, so erscheint uns ihre
Blüte darum nicht minder prächtig. Wie die Schönheit und Vollkommenheit
des Kunstwerks und der intellektuellen Leistung durch deren zeitliche
Beschränkung entwertet werden sollte, vermochte ich ebensowenig
einzusehen. Mag eine Zeit kommen, wenn die Bilder und Statuen, die wir
heute bewundern, zerfallen sind, oder ein Menschengeschlecht nach uns,
welches die Werke unserer Dichter und Denker nicht mehr versteht, oder
selbst eine geologische Epoche, in der alles Lebende auf der Erde
verstummt ist, der Wert all dieses Schönen und Vollkommenen wird nur
durch seine Bedeutung für unser Empfindungsleben bestimmt, braucht
dieses selbst nicht zu überdauern und ist darum von der absoluten
Zeitdauer unabhängig.
Ich hielt diese Erwägungen für unanfechtbar, bemerkte aber, daß ich dem
Dichter und dem Freunde keinen Eindruck gemacht hatte. Ich schloß aus
diesem Mißerfolg auf die Einmengung eines starken affektiven Moments,
welches ihr Urteil trübte, und glaubte dies auch später gefunden zu
haben. Es muß die seelische Auflehnung gegen die Trauer gewesen sein,
welche ihnen den Genuß des Schönen entwertete. Die Vorstellung, daß dies
Schöne vergänglich sei, gab den beiden Empfindsamen einen Vorgeschmack
der Trauer um seinen Untergang, und da die Seele von allem Schmerzlichen
instinktiv zurückweicht, fühlten sie ihren Genuß am Schönen durch den
Gedanken an dessen Vergänglichkeit beeinträchtigt.
Die Trauer über den Verlust von etwas, das wir geliebt oder bewundert
haben, erscheint dem Laien so natürlich, daß er sie für selbstverständlich
erklärt. Dem Psychologen aber ist die Trauer ein großes Rätsel, eines
jener Phänomene, die man selbst nicht klärt, auf die man aber anderes
Dunkle zurückführt. Wir stellen uns vor, daß wir ein gewisses Maß von
Liebesfähigkeit, genannt Libido, besitzen, welches sich in den Anfängen
der Entwicklung dem eigenen Ich zugewendet hatte. Später, aber eigentlich
von sehr frühe an, wendet es sich vom Ich ab und den Objekten zu, die wir
solcher Art gewissermaßen in unser Ich hineinnehmen. Werden die Objekte
zerstört oder gehen sie uns verloren, so wird unsere Liebesfähigkeit
(Libido) wieder frei. Sie kann sich andere Objekte zum Ersatz nehmen
oder zeitweise zum Ich zurückkehren. Warum aber diese Ablösung der
Libido von ihren Objekten ein so schmerzhafter Vorgang sein sollte, das
verstehen wir nicht und können es derzeit aus keiner Annahme ableiten.
Wir sehen nur, daß sich die Libido an ihre Objekte klammert und die
verlorenen auch dann nicht aufgeben will, wenn der Ersatz bereit liegt.
Das also ist die Trauer.
Die Unterhaltung mit dem Dichter fand im Sommer vor dem Krieg statt. Ein
Jahr später brach der Krieg herein und raubte der Welt ihre Schönheiten.
Er zerstörte nicht nur die Schönheit der Landschaften, die er durchzog,
und die Kunstwerke, an die er auf seinem Wege streifte, er brach auch
unseren Stolz auf die Errungenschaften unserer Kultur, unseren Respekt
vor so vielen Denkern und Künstlern, unsere Hoffnungen auf eine endliche
Überwindung der Verschiedenheiten unter Völkern und Rassen. Er beschmutzte
die erhabene Unparteilichkeit unserer Wissenschaft, stellte unser
Triebleben in seiner Nacktheit blos, entfesselte die bösen Geister
in uns, die wir durch die Jahrhunderte währende Erziehung von Seiten
unserer Edelsten dauernd gebändigt glaubten. Er machte unser Vaterland
wieder klein und die andere Erde wieder fern und weit. Er raubte uns
sovieles, was wir geliebt hatten, und zeigte uns die Hinfälligkeit von
manchem, was wir für beständig gehalten hatten.
Es ist nicht zu verwundern, daß unsere an Objekten so verarmte Libido
mit umso größerer Intensität besetzt hat, was uns verblieben ist, daß
die Liebe zum Vaterland, die Zärtlichkeit für unsern Nächsten und der
Stolz auf unsere Gemeinsamkeiten jäh verstärkt worden sind. Aber jene
anderen, jetzt verlorenen Güter, sind sie uns wirklich entwertet worden,
weil sie sich als so hinfällig und widerstandsunfähig erwiesen haben?
Vielen unter uns scheint es so, aber ich meine wiederum, mit Unrecht.
Ich glaube, die so denken und zu einem dauernden Verzicht bereit
scheinen, weil das Kostbare sich nicht als haltbar bewährt hat, befinden
sich nur in der Trauer über den Verlust. Wir wissen, die Trauer, so
schmerzhaft sie sein mag, läuft spontan ab. Wenn sie auf alles Verlorene
verzichtet hat, hat sie sich auch selbst aufgezehrt, und dann wird unsere
Libido wiederum frei, um sich, insoferne wir noch jung und lebenskräftig
sind, die verlorenen Objekte durch möglichst gleich kostbare oder
kostbarere neue zu ersetzen. Es steht zu hoffen, daß es mit den
Verlusten dieses Krieges nicht anders gehen wird. Wenn erst die Trauer
überwunden ist, wird es sich zeigen, daß unsere Hochschätzung der
Kulturgüter unter der Erfahrung von ihrer Gebrechlichkeit nicht gelitten
hat. Wir werden alles wieder aufbauen, was der Krieg zerstört hat,
vielleicht auf festerem Grund und dauerhafter als vorher.
=Wien=, November 1915.
Sigm. Freud
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