The Obsession Neurosis

According to Paul Ricoeurs menstruation of view in the imagination of theology and godliness, there seems to be no exact definition on the consideration of universality. The irony follows in the context of the variation of the extent of designation beau ideal and believing in God. It is diaphanous that the world of today is liberal and is open in the idea of morality and in beliefs, hence, it con nones that for some, the existence of God is still not establishedalthough several(prenominal) followers tend to retrieve for his name. The valuable conviction of Paul Ricoeur, unrivalled which is far admirably diametrical from theology experts, offers a whole parvenue dimension of deliberation and discussion on how individuals name Godphilosopher to philosopher, and idea and perception for such(prenominal) delight.God, leader, saviourall of which are used in calling God and uttering such name for whatsoever it may servicing a somebody. However, the shallow connotation stressed by the author is blatantly seen in the arena of conviction. Ricoeurs belief is nearly philosophical and soundly surfaces in the justification of External Reality. Religion plays an important role in every mans life. Its impact is manifested on every person daily affairs and his or her behavior. Hundreds of literatures that explicitly tackle religious belief admit already been written. While the list may be inexhaustible, the Metamorphoses, Aeneid, Inferno and Odyssey treat as some of the popular literary works where a ghostly strand target be face uped into.The concomitant that the Metamorphoses by Ovid composed of mythological stories printed in the form of poetry gives star the first impression that ecclesiastic beings are already incorporated into the book and that, consequently, the myth in these literary piece may have something to do with religion. True enough, the various sections raise within the book have a common subject the magnate of a divine entity and how such power determines the fate of men. Most of the transformations that make it in the stories are of people being punished for the sins they have move (Ovid, p. 171).This punishment of sins can be taken to mean as one way of reflecting justice in the sense that the action of man is fundamentally incorporated with a corresponding responsibility and that Godor religionhas a corresponding role in the provision of these sanctions. Moreover, the author does not only fall in the line of rhetoric canonization against his take in conviction, rather on the spiritual and doxological context of the question.What are you, then, my God? . . . most high, excellent, most powerful, omnipotent, supremely merciful and supremely just, most hidden hitherto intimately present, infinitely beautiful and infinitely strong.1In this certain line, however, there seems to be another standpoint in the idea of naming God. In essence, such strengthens the point raised on the earlier part and undeniably giv es advance analysis and interpretation that there exists a difference in Naming God although there has been no evidence of the power which individuals apparently call as God. The author often used a Freudian ism in substantiating his arguments. He stresses that Freud believes that religion has played a enormous part in the making of society, of humankind. In his writings before, he regards religion as an illusion, which is clearly equivalent to atheism. He then realizes that the idea of God and the religious teachings are some of human beings strangest thoughts.Freuds argument about religion is that, it is and output of what he called the Oedipus complex, or the cozy desire of the son to the mother (Ricoeur, 1995). In his argument, he states that the child competes against the father, who in like manner has strong libidinal desires towards the mother. Because of this interference by the father, the child is prohibited to behave his sexual interests in towards his mother. The f ather figure represents divergence and hindrance for the child.If we look at it in another angle, this hindrance creates a limit for the mothers happiness, and then creating the reality principle. This leads to reason thus, this reason is the one responsible for regulating desire. This became the tail of the father figure connection, in which the Western religions glorify the submission to the father, thus creating the image of a Father-God (Ricoeur, 1995). This has been a basis of civilization, wherein they are evaluate the principle of reality and the acceptance of restraints and prohibitions by an authority. This is the main principle in how they were able to connect human desires with the law.Further, according to Freud, as stresses in the book, neuroticism is an individual religion, and religion is a universal obsession neurosis. Freud implies that religion is the suppression, the forgoing of certain instinctual impulses, which are not limited components of the sexual des ire or instinct they seek for themselves and are really socially harmful instincts, heedless of the sexual component. The subject of illusion is another critical part of Freuds say of that of religion. But we must always consider that illusion is different from delusion. Illusion is much more of the religious beliefs type. Included in illusions is the innovation of religion.Accordingly, it doesnt mean that it is not true, or has no validity, where in fact these things maybe true. But, what Freud questions is the source of these beliefs. The undisciplined and uncritical human wishes. By focal point on the relationship among the individuals and God in the Metamorphoses, one can immediately draw the idea that religion is the binding force between the two, bridging the invisibleand perhaps inconceivabledistance that separates the mortal from the immortal. Consequently, the manner of Naming God depends alone on the beliefs equipped in the individuals character and personality, per se .ReferenceOvid. (2004) The Creation. Trans. David Raeburn. Metamorphoses. New York, N. Y. Penguin Classics.Perseus (I). Trans. David Raeburn. Metamorphoses. New York, N. Y. Penguin Classics, 2004. 171.Scylla and Minos. Trans. David Raeburn. Metamorphoses. New York, N. Y. Penguin Classics, 2004. 293.Ricoeur, P. (1995). Figuring the Sacred Religion, Narrative, and resourcefulness (D. Pellauer, Trans.). Minneapolis Augsburg Fortress Publishers.