visit PLural ANalysis presentation

Casaubon in the Second Renaissance

Author : Zenon Kelper - Editor : Leona Termini-Theaux
1st Ed. 96/07/02 - cur.Ed: 98/08/24

Added on 98/10/31 : a second page after Osman's fourth book

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The complete page is now located as part of an eBook in progress which can be accessed
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The present announce page gives an Summary of the complete page,
and the Table of Contents (below) of the complete page.


A two chapters presentation describes A.Osman's thesis (#1 - #2), based on Egyptology findings, which concludes that 'Moses' has been the name for the pharaoh Akhnaton after he had left Egypt/Thebes and resided in the Sinai. As Akhnaton was even later ostracized, and his memory banished by a re-empowered Egypt (Ramses.2), the real identity of Moses became hidden. However, in the course of several episodes, Civilization show various ways for remembering, and even sometimes (Ptolemees, Early Christianity, Renaissance) stating clearly that Moses was a pharaoh, with 'imaginary' attributes. But in the 20th century, these unverifiable descriptions match the today-rediscovered Akhnaton. So there is hope that the science of Egyptology will be definitely assure this remembrance.

Notes must be added to this general observation:

Because Egypt - and consequently 'egyptology' - deliberately suppressed the memory of Akhnaton, it cannot be uncovered directly by our Western Academia. Indeed, a first degree in Egyptology proves being continuing the institutional repression of the primal scene of Monotheism. A technical stratagem must be applied; the 20th century knows it as 'Psychoanalysis'. This is why Freud began the deciphering of Oedipus' riddle, as well as Akhnaton's and Monotheism's. Yet this pioner only made a timid, first step. With respect for the first Psychoanalyst, A.Osman (Egyptologist) carried further Freud's idea of 'an Egyptian' Moses. In seeing not only a disciple of Akhnaton in Moses, Osman has shown that Egyptology fully concurs in a depiction of Akhnaton himself exiled in the Sinai (being Moses in person). Yet, as Freud who felt short at one point, Osman, likewise, did not go further than imagining a murder of Akhnaton in the Sinai, without evidence. This pioner Egyptologist could not retrieve the logic of an escape, as it is described with Oedipus (at Colonus).
We know that such halt in the course of an historico-analytical process is followed with symptomatic consequences:

Pretending to show how Psychoanalysis is beneficial, A.Osman applied the Freudian Model of Repetition or Symptom, in his analysis of History. He presumed that the repression of Tutankhamon's life (even deeper than Akhnaton's) made a cause for a re-emergence, several centuries later. According to his hypothesis, Jesus Christ is the displacement - the 'hallucination' - of the repressed character of Tut. It is a good hypothesis in the field of Egyptology, and it is seducing. It is also especially weakened by two facts: first, it is wrong that there has been no symbolization (memory) of Tut in the early civilization - for it was well reported in Greece with the Oedipus data. Consequently there is no such cause as a suppression for a psychopathological repetition.
Second, Ahmed Osman is found faulty of forgetting his own knowledge of the Greek information; he has himself repressed the Greek mythology, which was his passion when he was young. After he left Egypt, he moved in London and until very recently, refused to integrate the Oedipus information. Meanwhile he constructed his analysis. These two negative factors combine into a positive, which critics Osman's conclusion on Christianity, and re-enforces in fact the triple identity - Akhnaton-Moses-Oedipus - as I have described it, beginning in 1985, as well as the realism of Christianity.

In order to fully exploit Ahmed Osman's contribution for the full recovery of the memory - its repression included - I have made a detailed Psychoanalysis of this interpretation, in the two chapters/pages above referred (#1 - #2).

The complete page also gives full interpretation of diagram such as

Pic.2: illustrates the Principle of Historization
(and/or de-Historization), depending on symbolism of Death or Life
(assimilation of the Oedipus Complex)


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Egyptological Factual Part

The Egyptologist Osman and his two major contributions
Identification of Akhnaton being Hebrew by his Mother
Identification of the Historical Moses

Metapsychological Theory Part

The problematics with synchronicity in datings

The Resistance's use of temporal dislocation

The meaning of Death in the Time Warp

The resource of the Repressed behind the conceptualization of death

A four times repeated example of the Time Warp symptom

Meaning for our present time

END ef the PAGE


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