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L'erotisme
Lou Andreas-Salomé (1861-1937) és una pensadora de primera categoria que, a l’ombra del seu propi mite i del tumultuós segle XX, encara no s’ha vist prou reconeguda. Amb tot, és una autora única: lúcida, profunda, alliberada de convencions i moralismes, amb una gran capacitat per formular i per combinar en els seus textos plantejaments científics i humanístics. Editada per primer cop en català, les seves reflexions sobre la condició de la dona, la maternitat, la identitat sexual o la fidelitat mantenen avui tota la seva força i el seu valor. Tenint en compte la distància temporal que ens separa, però sense oblidar la supremacia del patriarcat tant en el seu temps com en el nostre, L’erotisme (1910) és un assaig trencador i revelador que se centra en el funcionament de la psique femenina i en l’experiència sexual com a vehicle per a l’alliberament
84 pages, Pocket Book
First published January 1, 1910
44 people are currently reading
975 people want to read
About the author
Lou Andreas-Salomé
157 books420 followersLou Andreas-Salomé (née Louise von Salomé or Luíza Gustavovna Salomé) was born in St. Petersburg, Russia to parents of French Huguenot and northern German descent. Her diverse intellectual interests led to friendships with an astounding array of luminaries, including Nietzsche, Wagner, Freud, and Rilke.
Andreas-Salomé was a prolific author, writing several plays, essays and more than a dozen novels. It was Andreas-Salome who began calling Rilke "Rainer" instead of "René." Her Hymn to Life so deeply impressed Nietzsche that he was moved to set it to music. She was one of the first female psychoanalysts (a career she maintained until a year before her death) and also one of the first women to write on female sexuality. Her book, Lebensrückblick, written toward the end of her life, is based on her memories as a liberated woman.
Andreas-Salomé was a prolific author, writing several plays, essays and more than a dozen novels. It was Andreas-Salome who began calling Rilke "Rainer" instead of "René." Her Hymn to Life so deeply impressed Nietzsche that he was moved to set it to music. She was one of the first female psychoanalysts (a career she maintained until a year before her death) and also one of the first women to write on female sexuality. Her book, Lebensrückblick, written toward the end of her life, is based on her memories as a liberated woman.
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Displaying 1 - 22 of 22 reviews
July 9, 2018
Lou Andreas-Salomés "The Erotic" is a extremely clever, witty amalgamation of poetry, philosophy & phychoanalysis. I'm never going to recommend Nietszche again - Fräulein Salome did it better. Personally, I think the highlights were her descriptions of love, the chapter about the psychological aspect of Anal sex and her observations regarding Strindbergs Latent homosexuality in the authors note (I don't know if they're present in the English version though since i read it in Swedish). Overall, fantastic read.
April 21, 2020
Llegué a esta lectura a través de Anaïs Nin. Según la poeta y crítica Noni Benegas, tanto Lou Andreas-Salomé como Ninon de Lenclos son las dos intelectuales cuyas vidas y obras ella quiso recuperar, imitar, ensalzar y adorar. Este conjunto de ensayos es muy interesante, especialmente cuando aborda ciertas cuestiones relativas a la creación y a por qué aún quedaba (en su época, pero todavía hoy) mucho trabajo para que artistas y escritoras alcanzaran los lugares de privilegio y atención que ocupaban los hombres. Algunas de sus aportaciones sobre el deseo también son estimulantes. Tal vez este libro debería reeditarse en condiciones, dejar de ser una rareza y ocupar un lugar mejor en nuestra bibliografía feminista.
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March 30, 2024The difficulty in approaching the erotic through language presents itself at the very precipice of thought. The first misstep naturally occurs at the level of intent. What is there, after all, to know about desire? The second, which transpires at almost the same instant, is with regard to which language should the interrogation be articulated. Without the proper frame, the erotic slips from the trap of the question, like a lost dream.
This is how Lou Andreas-Salomé begins her 1910 essay, Die Erotik, an original and comprehensive look at Eros that does away with the baggages of Freud’s phallic cogitations. Her theory of desire transcends the psyche and mere physiology by treating the erotic as something that shifts the very fibers of the world.
Writing in 1910 (around the same time as Freud and the Vienna School), Andreas-Salomé plots three major points in the fruition of desire, three points that interact reciprocally and do not necessarily follow each other.
First, she traces the origin of desire at the very beginning of biological individuation and thus starts her inquiry in the “world of the least individuated creatures”, which are one-celled organisms. The fusion of gametes, the first ‘coupling’ that produces a perfect totality, is for Andreas-Salome, the analogue of Eros at the most basic level. This total consummation (“consumption”, as in French) of one and the other, means “perfect happiness” in love for Andreas/Salomé. This even led the writer to explain why lovers often speak about completely “eating each other”, a desire which for Andreas-Salome, recalls one of our most basic biological memories. Thus, the sexual act in Andreas-Salome’s formulation is a nostalgic longing for this pre-individuated agitation of one’s whole being.
Moreover, the apparent brutality of Eros (“I want to devour you”/ I want to merge with you”) which comedically coincides with sentimental fascination, is further explained by this primeval memory. These are things that language, a technology that emerges well after the individuation of cells and the development of the brain, can only express rather clumsily. This also explains the fundamental difficulty of speaking about the erotic: neither language nor logic can sufficiently explain its workings, as it works on the level of the pre-linguistic and pre-logical.
However, the further individuation of a person and her entry into the world outside the womb complicates the very nature of Eros. Thus we enter the second movement of Eros, which is defined by the movement between desire and habit.
According to Andreas-Salomé, “The need to choose both the erotic object and the moment of love—so evident a proof of a higher love- is paid for by the exhaustion that is soon aroused by what was previously so violently desired, and therefore by the desire for the never repeated, for the undiminished force of excitement: the desire for change.” This explains why eroticism is hard to reconcile with fidelity. The power of eros comes from the extremity and all-consuming delirium of the encounter, something that is easily lost in the mere repetition of the desired act under the same circumstances
Yet, Habit (here defined as the behaviour that rejects inveterate constancy and longs for stability, a state which Andreas-Salome describes as something that “recalls the permanence of the inorganic, the solidity of earth or rock”), while working to counteract desire, is not necessarily antithetical to desire. In fact, for her, the loved one – another fully individuated individual – acts as a prism of possibilities that further opens the lover to the fundamental universality of eros. Through the encounter with the partner, the lover sees Eros unveiled everywhere – “the leaf quivering on the tree, the sunlight flaming on the water – metamorphosized into all things- an image split into a thousand shards through the infinity of the All, so that, wherever we go, it is always the sweet land of our birth.”
Thus, Habit pushes Eros to a higher level. The lover, through the prism of the loved one, expands her being into the heretofore unexplored regions – a feat that cannot be achieved through self-love alone.
The third movement of Andreas-Salome’s thesis: Eros inaugurates the blossoming of being and moves beyond the socially sanctioned categories of fidelity/infidelity, and yet, ultimately aspires for the furthering of being – in another movement of individuation – in the procreative instinct, the creation of a child (the “third term”, in the language of Badiou).
Pure eroticism, thus, is animated by the intermingling desires to consume, to be consumed, to die (thanatos), and to be immortal (through the child). This matrix of primordial drives serves as the basis for all variants of eros, whose particular elements are further stratified in their interaction with the social.
This is how Lou Andreas-Salomé begins her 1910 essay, Die Erotik, an original and comprehensive look at Eros that does away with the baggages of Freud’s phallic cogitations. Her theory of desire transcends the psyche and mere physiology by treating the erotic as something that shifts the very fibers of the world.
Writing in 1910 (around the same time as Freud and the Vienna School), Andreas-Salomé plots three major points in the fruition of desire, three points that interact reciprocally and do not necessarily follow each other.
First, she traces the origin of desire at the very beginning of biological individuation and thus starts her inquiry in the “world of the least individuated creatures”, which are one-celled organisms. The fusion of gametes, the first ‘coupling’ that produces a perfect totality, is for Andreas-Salome, the analogue of Eros at the most basic level. This total consummation (“consumption”, as in French) of one and the other, means “perfect happiness” in love for Andreas/Salomé. This even led the writer to explain why lovers often speak about completely “eating each other”, a desire which for Andreas-Salome, recalls one of our most basic biological memories. Thus, the sexual act in Andreas-Salome’s formulation is a nostalgic longing for this pre-individuated agitation of one’s whole being.
Moreover, the apparent brutality of Eros (“I want to devour you”/ I want to merge with you”) which comedically coincides with sentimental fascination, is further explained by this primeval memory. These are things that language, a technology that emerges well after the individuation of cells and the development of the brain, can only express rather clumsily. This also explains the fundamental difficulty of speaking about the erotic: neither language nor logic can sufficiently explain its workings, as it works on the level of the pre-linguistic and pre-logical.
However, the further individuation of a person and her entry into the world outside the womb complicates the very nature of Eros. Thus we enter the second movement of Eros, which is defined by the movement between desire and habit.
According to Andreas-Salomé, “The need to choose both the erotic object and the moment of love—so evident a proof of a higher love- is paid for by the exhaustion that is soon aroused by what was previously so violently desired, and therefore by the desire for the never repeated, for the undiminished force of excitement: the desire for change.” This explains why eroticism is hard to reconcile with fidelity. The power of eros comes from the extremity and all-consuming delirium of the encounter, something that is easily lost in the mere repetition of the desired act under the same circumstances
Yet, Habit (here defined as the behaviour that rejects inveterate constancy and longs for stability, a state which Andreas-Salome describes as something that “recalls the permanence of the inorganic, the solidity of earth or rock”), while working to counteract desire, is not necessarily antithetical to desire. In fact, for her, the loved one – another fully individuated individual – acts as a prism of possibilities that further opens the lover to the fundamental universality of eros. Through the encounter with the partner, the lover sees Eros unveiled everywhere – “the leaf quivering on the tree, the sunlight flaming on the water – metamorphosized into all things- an image split into a thousand shards through the infinity of the All, so that, wherever we go, it is always the sweet land of our birth.”
Thus, Habit pushes Eros to a higher level. The lover, through the prism of the loved one, expands her being into the heretofore unexplored regions – a feat that cannot be achieved through self-love alone.
The third movement of Andreas-Salome’s thesis: Eros inaugurates the blossoming of being and moves beyond the socially sanctioned categories of fidelity/infidelity, and yet, ultimately aspires for the furthering of being – in another movement of individuation – in the procreative instinct, the creation of a child (the “third term”, in the language of Badiou).
Pure eroticism, thus, is animated by the intermingling desires to consume, to be consumed, to die (thanatos), and to be immortal (through the child). This matrix of primordial drives serves as the basis for all variants of eros, whose particular elements are further stratified in their interaction with the social.
February 13, 2022
“Lou Andrea-Salomé, la dona que va enamorar a Rilke, va fer tornar boig a Nietzsche i a la qual Freud va admirar.”
És una llàstima que a Goodreads no aparegui l’obra de “L’erotisme” d’Edicions de la Ela Geminada, no només perquè es tracta de la primera traducció de Lou Andreas-Salomé al català, sinó perquè l’edició és boniquíssima.
Quant a l’assaig en sí, m’ha encantat llegir-lo perquè tinc la sensació que Lou va viure la seva vida amb una llibertat poc comuna per a les dones de la seva època, va ser tota una pionera. No sé massa bé com gestionar que després de llegir “L’erotisme”, l’autora i jo arribem a les mateixes conclusions. Òbviament actualment canvia el relat sobre la maternitat, canvien els prejudicis sobre fidelitat, canvia el concepte de família, però el funcionament del cervell de la dona i de l’home no canvia tant. Les seves reflexions sobre la condició de la dona mantenen avui tot el seu valor i em sembla fort perquè no deixa de ser un text escrit l’any 1910.
Recomanaria aquest llibre, a homes i a dones.
És una llàstima que a Goodreads no aparegui l’obra de “L’erotisme” d’Edicions de la Ela Geminada, no només perquè es tracta de la primera traducció de Lou Andreas-Salomé al català, sinó perquè l’edició és boniquíssima.
Quant a l’assaig en sí, m’ha encantat llegir-lo perquè tinc la sensació que Lou va viure la seva vida amb una llibertat poc comuna per a les dones de la seva època, va ser tota una pionera. No sé massa bé com gestionar que després de llegir “L’erotisme”, l’autora i jo arribem a les mateixes conclusions. Òbviament actualment canvia el relat sobre la maternitat, canvien els prejudicis sobre fidelitat, canvia el concepte de família, però el funcionament del cervell de la dona i de l’home no canvia tant. Les seves reflexions sobre la condició de la dona mantenen avui tot el seu valor i em sembla fort perquè no deixa de ser un text escrit l’any 1910.
Recomanaria aquest llibre, a homes i a dones.
May 23, 2025
Andreas-Salomé mi descubrimiento del año
El ensayo sobre la mujer (1899) y el del amor (1900) son 10 de 10
El ensayo sobre la mujer (1899) y el del amor (1900) son 10 de 10
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December 8, 2022Maravillosa muestra de ternura y madurez. Siempre he buscado un texto femenino que exprese el movimiento sin tapujos y elegancia, Salomé, quien lo diría jaja.
La digestión que hace de Freud, la guía que regala y la exhibición amorosa y poética de los principios. Qué mujer, qué gozo, tanta belleza.
La digestión que hace de Freud, la guía que regala y la exhibición amorosa y poética de los principios. Qué mujer, qué gozo, tanta belleza.
January 8, 2025
“The Erotic” is not just a book about love and sexuality; it is a profound exploration of what it means to be human, seen through the lens of one of psychology’s most brilliant yet marginalized figures. Lou Andreas-Salomé, often overshadowed by her male contemporaries, challenged the patriarchal underpinnings of psychoanalysis by presenting a deeply nuanced understanding of the feminine psyche. Her insights into the interplay of self-love and relationality, and her reframing of narcissism as a creative force, remain as relevant today as they were groundbreaking in her time. In rediscovering “The Erotic,” we honor not only Andreas-Salomé’s legacy but also the countless female voices that have been excluded from the history of psychology.
February 16, 2025
"El amor y el erotismo no deben ser confundidos con el deseo: son mucho más que eso."
March 17, 2024
Hace dos veranos leí la autobiografía de Lou Andreas-Salomé, desde entonces, y sobre todo después de leer algunos artículos sobre sus obras, tenía pendiente este libro. Como hace poco leí el ultimo libro de Posada Kubissa, donde dedica un capítulo a Salomé y, en concreto, al ensayo “El ser humano como mujer” —que es el primero de los cuatro ensayos que se recogen en este libro—, ya iba sobre aviso respecto de algunas cosa.
Durante todo el ensayo se le da una especial relevancia a la capacidad creativa —es decir, reproductora— de la mujer. Esto hace que muchas feministas consideren que la obra de Salomé poco puede aportar al feminismo. Si bien es cierto que considero que en un intento de revalorizar a la mujer Salomé pone énfasis en el punto equivocado, también es cierto que tiene puntos muy interesantes que sí que pueden ser de provecho para el feminismo. En el primer ensayo afirma que: «la mujer es ante todo un ente completamente autónomo y todas las otras relaciones se derivan de ahí». Que la autora no sea declaradamente feminista, o que la totalidad de su obra no encaje con los “principios del feminismo” no significa que parte de la misma no pueda resultar de interés pars el feminismo.
La influencia tanto de Freud como de Nietzsche son claramente palpables, quizá una de las afirmaciones que más me ha recordado a Nietzsche, y que por ello os comparto, es la siguiente: «En ella (refiriéndose a la mujer) ser y obrar coinciden y todas las acciones individuales no son sino un sereno y satisfecho acto de ser en sí mismo».
En balance diría que la obra de Salomé con la que aquí nos encontramos tiene una mirada lúcida y contemporánea sobre algunos temas, y más tradicional sobre otros. Esto hace, desde mi punto de vista, que haya fragmentos que todavía hoy pueden resultar de interés, mientras que otros ya han sido superados.
Durante todo el ensayo se le da una especial relevancia a la capacidad creativa —es decir, reproductora— de la mujer. Esto hace que muchas feministas consideren que la obra de Salomé poco puede aportar al feminismo. Si bien es cierto que considero que en un intento de revalorizar a la mujer Salomé pone énfasis en el punto equivocado, también es cierto que tiene puntos muy interesantes que sí que pueden ser de provecho para el feminismo. En el primer ensayo afirma que: «la mujer es ante todo un ente completamente autónomo y todas las otras relaciones se derivan de ahí». Que la autora no sea declaradamente feminista, o que la totalidad de su obra no encaje con los “principios del feminismo” no significa que parte de la misma no pueda resultar de interés pars el feminismo.
La influencia tanto de Freud como de Nietzsche son claramente palpables, quizá una de las afirmaciones que más me ha recordado a Nietzsche, y que por ello os comparto, es la siguiente: «En ella (refiriéndose a la mujer) ser y obrar coinciden y todas las acciones individuales no son sino un sereno y satisfecho acto de ser en sí mismo».
En balance diría que la obra de Salomé con la que aquí nos encontramos tiene una mirada lúcida y contemporánea sobre algunos temas, y más tradicional sobre otros. Esto hace, desde mi punto de vista, que haya fragmentos que todavía hoy pueden resultar de interés, mientras que otros ya han sido superados.
July 24, 2021
“For the supreme and rarest achievement is not to discover the unknown, to proclaim the incredible, but to explore day-to-day existence, the possibilities open to all, to the full richness of its potential fulfillment in the human spirit.”
It was an interesting reading, even though I didn't agree with some of her ideas, it was good and I enjoy it. I feel that her words have power and you can feel the passion while reading it. Thinking about the time this was written, the topic it touches and how the author didn't have the support of most feminist of the time, the book is read in a different light. I could appreciate the writing from another perspective and that made me enjoy it even more. I think that overall it is a three stars book, but considering the time it was written, I think it was ahed of it's time and that's why I'm giving it four stars.
It was an interesting reading, even though I didn't agree with some of her ideas, it was good and I enjoy it. I feel that her words have power and you can feel the passion while reading it. Thinking about the time this was written, the topic it touches and how the author didn't have the support of most feminist of the time, the book is read in a different light. I could appreciate the writing from another perspective and that made me enjoy it even more. I think that overall it is a three stars book, but considering the time it was written, I think it was ahed of it's time and that's why I'm giving it four stars.
June 16, 2014
Andreas-Salome forever remains a woman of great intrigue. Even the men closest to her couldn't always delve deep into her brilliant mind, trying as they may have. In the Erotic, she asks the reader to consider an Erotic approach to not only the sexual, but to everything. She also weighs the benefits of a good balance between sexuality and sexual continence, in order to not exhaust our creative reserves. A brilliant text by one of the most fascinating woman that ever lived.
May 21, 2021
DNF 52%.
Tenía muchas ganas de descubrir los escritos de una autora que se ganó la admiración de Nietzsche y otras figuras increíbles. Pero es infumable y no soy capaz de seguir el hilo conductor. Parece más un intento de poesía que un ensayo que trata de tener una moraleja concreta. No pude terminarlo.
Son 4 ensayos:
1. El ser humano como mujer
2. Reflexiones sobre el problema del amor
3. El erotismo (lo interrumpí a medias de este)
4. Psicosexualidad
Tenía muchas ganas de descubrir los escritos de una autora que se ganó la admiración de Nietzsche y otras figuras increíbles. Pero es infumable y no soy capaz de seguir el hilo conductor. Parece más un intento de poesía que un ensayo que trata de tener una moraleja concreta. No pude terminarlo.
Son 4 ensayos:
1. El ser humano como mujer
2. Reflexiones sobre el problema del amor
3. El erotismo (lo interrumpí a medias de este)
4. Psicosexualidad
December 16, 2017
3.5
Quando in tutte le formule matrimoniali si dice all'incirca "Nel bene e nel male", ciò non significa che l'amore debba dar prova di sé col sopportare le cose meno gradevoli: può anche voler dire che sia il bene sia il male sono diventati preziosi, utilizzabili al fine dell'unione per la vita, diversamente da quello che avviene nell'ebbrezza amorosa.
Quando in tutte le formule matrimoniali si dice all'incirca "Nel bene e nel male", ciò non significa che l'amore debba dar prova di sé col sopportare le cose meno gradevoli: può anche voler dire che sia il bene sia il male sono diventati preziosi, utilizzabili al fine dell'unione per la vita, diversamente da quello che avviene nell'ebbrezza amorosa.
January 19, 2023
Всю свою переписку Лу Саломе уничтожила, а нам оставила только высокодуховные, сухие философские размышления о любви. Название «Эротика» обманчиво. Это самая известная книга Лу, выдержавшая кучу переизданий. Но здесь не будет ничего такого, что могло бы бросить в жар. Будет много рассуждений о природе любви, о различиях между мужчинами и женщинами.
Говоря о Лу Саломе, чаще всего упоминают, что по ней сходили с ума Ницше, Рильке, что она дружила с Фрейдом, что муж принудил её к союзу, вонзив себе в сердце нож — но немного промахнулся и выжил. Я сама решила читать её из-за любви к Фрейду — стало интересно ознакомиться с мыслями женщины, которую он так высоко ценил.
Подробнее на биографии Лу Саломе я останавливаться не буду, но лично меня больше всего шокировала история, что в ранней юности человек, которому Лу полностью доверяла и считала своим духовным наставником, пастырь, очевидно, каким-то образом её домогался. И это в дальнейшем оставило горький отпечаток на всех её отношениях с другими мужчинами: она строго разграничивала духовную и физическую любовь и не хотела их смешивать.
В норме любовь — это одновременное совпадение всех трёх компонентов. Эмоциональная, интеллектуальная и физическая близость. И эмоциональная теплота, и интеллектуальные разговоры ночами напролёт, и крутой секс. С этой точки зрения представления Лу о любви, конечно, это табуретка на двух ножках.
Под любовью Лу Саломе, как это увидела я, скорее понимала интеллектуальную дружбу, коммуну: ты, да я, да наша высокая идея (а может быть и кто-то ещё, а то и толпа людей). И практически реализовывала это через коливинг без физической близости с Ницше и Паулем Рэ, а потом, фактически, со своим мужем и другими. Это всё достаточно странно выглядит даже сейчас, понятно, что в те времена Лу просто шокировала общественность.
Зачем такое пространное вступление … С первых страниц «Эротики» мне казалось, что Лу не совсем понимает, о чём пишет, когда пишет о любви. Мне сложно понять её и то, как она видит любовь. Когда я изучила её биографию, всё стало на свои места. У Лу Саломе был весьма специфический личный опыт, который во многом шёл вразрез с общепринятым. Её идеи также весьма оригинальны и не у всех найдут отклик.
Одна фраза меня поразила, Лу Саломе о муже и о других мужчинах пишет, что воспринимала их чувственно нейтрально. Это как? И как человек с таким сложным восприятием чувственности, пишет о любви и эротике?
Конечно, у Лу Саломе не отнять ума и свободы. Она была естественна в своих желаниях и проявлениях, жила как хотела, делала что хотела, была очень независимой и передовой. Во многом она опережает даже наше время! Как про неё говорил кто-то из мужчин — бриллиант. Редкий, уникальный человек, которого достаточно трудно понять, настолько нестандартно она мыслит!
Говоря о Лу Саломе, чаще всего упоминают, что по ней сходили с ума Ницше, Рильке, что она дружила с Фрейдом, что муж принудил её к союзу, вонзив себе в сердце нож — но немного промахнулся и выжил. Я сама решила читать её из-за любви к Фрейду — стало интересно ознакомиться с мыслями женщины, которую он так высоко ценил.
Подробнее на биографии Лу Саломе я останавливаться не буду, но лично меня больше всего шокировала история, что в ранней юности человек, которому Лу полностью доверяла и считала своим духовным наставником, пастырь, очевидно, каким-то образом её домогался. И это в дальнейшем оставило горький отпечаток на всех её отношениях с другими мужчинами: она строго разграничивала духовную и физическую любовь и не хотела их смешивать.
В норме любовь — это одновременное совпадение всех трёх компонентов. Эмоциональная, интеллектуальная и физическая близость. И эмоциональная теплота, и интеллектуальные разговоры ночами напролёт, и крутой секс. С этой точки зрения представления Лу о любви, конечно, это табуретка на двух ножках.
Под любовью Лу Саломе, как это увидела я, скорее понимала интеллектуальную дружбу, коммуну: ты, да я, да наша высокая идея (а может быть и кто-то ещё, а то и толпа людей). И практически реализовывала это через коливинг без физической близости с Ницше и Паулем Рэ, а потом, фактически, со своим мужем и другими. Это всё достаточно странно выглядит даже сейчас, понятно, что в те времена Лу просто шокировала общественность.
Зачем такое пространное вступление … С первых страниц «Эротики» мне казалось, что Лу не совсем понимает, о чём пишет, когда пишет о любви. Мне сложно понять её и то, как она видит любовь. Когда я изучила её биографию, всё стало на свои места. У Лу Саломе был весьма специфический личный опыт, который во многом шёл вразрез с общепринятым. Её идеи также весьма оригинальны и не у всех найдут отклик.
Одна фраза меня поразила, Лу Саломе о муже и о других мужчинах пишет, что воспринимала их чувственно нейтрально. Это как? И как человек с таким сложным восприятием чувственности, пишет о любви и эротике?
Конечно, у Лу Саломе не отнять ума и свободы. Она была естественна в своих желаниях и проявлениях, жила как хотела, делала что хотела, была очень независимой и передовой. Во многом она опережает даже наше время! Как про неё говорил кто-то из мужчин — бриллиант. Редкий, уникальный человек, которого достаточно трудно понять, настолько нестандартно она мыслит!
January 5, 2021
This is a fantastic foundational text of feminist psychology. Not enough work has been done on Salome and her incredible impact on modern psychoanalysis and philosophy, especially in terms of sexuality and gender. The introductions provide a fascinating look into her life, particularly her relationships with Rilke, Nietzsche, and Freud, among other notable thinkers of the late 1800s and the turn of the century. What is most striking is how much autonomy she cultivated despite living in an era when women had less political and social freedom. The stories of how she rebuffed one pi9hososphical would-be-lover after another are worth the price of the book alone, however, the real magic lies in her foundational theories of the erotic.
October 28, 2019
Mirar apuntes en el libro. Línea vs círculo
September 9, 2023
Molt fan d'Andreas-Salomé! És un llibre dens, no és una lectura per a abans d'anar dormir. Té passatges que demanen dues lectures. Tot i això, val la pena llegir-lo.
November 11, 2023
I guess this didn't do much for me? For 50 pages of actual text, it slogged on way too much.
August 26, 2025
Pensamientos sobre la sexualidad.
October 6, 2025
Presenta sus ideas de manera muy estructurada y es interesante entender su version del feminismo, sin embargo no separa con claridad su interpretacion de lo que cita versus lo citado.
September 1, 2024
This took me many months to get through. It requires a fierce sort of relaxed concentration to harness its densely intriguing views. The introduction is very good and really sets it up, mind you, it is longer than Salome's paper it gives a well rounded and accessible orientation to the Lou the woman and discusses a number of her ideas while adding some new biographical information. Her paper I felt, echoed the sentiment to be found in her early poem, A prayer to Life, written when she was 20 years old.
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