section_path: Legacy/Philosophy
section_name: Philosophy
paragraph_text: Philosophy
  
  Psychoanalysis has been interpreted as both radical and conservative. By the 1940s, it had come to be seen as conservative by the European and American intellectual community. Critics outside the psychoanalytic movement, whether on the political left or right, saw Freud as a conservative. Fromm had argued that several aspects of psychoanalytic theory served the interests of political reaction in his The Fear of Freedom (1942), an assessment confirmed by sympathetic writers on the right. In Freud: The Mind of the Moralist (1959), Philip Rieff portrayed Freud as a man who urged men to make the best of an inevitably unhappy fate, and admirable for that reason. In the 1950s, Herbert Marcuse challenged the then prevailing interpretation of Freud as a conservative in Eros and Civilization (1955), as did Lionel Trilling in Freud and the Crisis of Our Culture and Norman O. Brown in Life Against Death (1959). Eros and Civilization helped make the idea that Freud and Karl Marx were addressing similar questions from different perspectives credible to the left. Marcuse criticized neo-Freudian revisionism for discarding seemingly pessimistic theories such as the death instinct, arguing that they could be turned in a utopian direction. Freud's theories also influenced the Frankfurt School and critical theory as a whole.
  
  Freud has been compared to Marx by Reich, who saw Freud's importance for psychiatry as parallel to that of Marx for economics, and by Paul Robinson, who sees Freud as a revolutionary whose contributions to twentieth-century thought are comparable in importance to Marx's contributions to the nineteenth-century thought. Fromm calls Freud, Marx, and Einstein the "architects of the modern age", but rejects the idea that Marx and Freud were equally significant, arguing that Marx was both far more historically important and a finer thinker. Fromm nevertheless credits Freud with permanently changing the way human nature is understood. Gilles Deleuze and Félix Guattari write in Anti-Oedipus (1972) that psychoanalysis resembles the Russian Revolution in that it became corrupted almost from the beginning. They believe this began with Freud's development of the theory of the Oedipus complex, which they see as idealist.
  
  Jean-Paul Sartre critiques Freud's theory of the unconscious in Being and Nothingness (1943), claiming that consciousness is essentially self-conscious. Maurice Merleau-Ponty considers Freud to be one of the anticipators of phenomenology, while Theodor W. Adorno considers Edmund Husserl, the founder of phenomenology, to be Freud's philosophical opposite, writing that Husserl's polemic against psychologism could have been directed against psychoanalysis. Paul Ricœur sees Freud as one of the three " masters of suspicion ", alongside Marx and Nietzsche, for their unmasking 'the lies and illusions of consciousness '. Ricœur and Jürgen Habermas have helped create a " hermeneutic version of Freud", one which "claimed him as the most significant progenitor of the shift from an objectifying, empiricist understanding of the human realm to one stressing subjectivity and interpretation." Louis Althusser drew on Freud's concept of overdetermination for his reinterpretation of Marx's Capital. Jean-François Lyotard developed a theory of the unconscious that reverses Freud's account of the dream-work.
  
  Several scholars see Freud as parallel to Plato, writing that they hold nearly the same theory of dreams and have similar theories of the tripartite structure of the human soul or personality, even if the hierarchy between the parts of the soul is almost reversed. Ernest Gellner argues that Freud's theories are an inversion of Plato's. Whereas Plato saw a hierarchy inherent in the nature of reality and relied upon it to validate norms, Freud was a naturalist who could not follow such an approach. Both men's theories drew a parallel between the structure of the human mind and that of society, but while Plato wanted to strengthen the super-ego, which Gellner compared to the aristocracy, Freud wanted to strengthen the ego, which corresponded to the middle class. Paul Vitz compares Freudian psychoanalysis to Thomism, noting St. Thomas's belief in the existence of an "unconscious consciousness" and his "frequent use of the word and concept 'libido' – sometimes in a more specific sense than Freud, but always in a manner in agreement with the Freudian use." Vitz suggests that Freud may have been unaware his theory of the unconscious was reminiscent of Aquinas.