As quoted in Freud's Civilization and Its Discontents: "Mine is a most peaceable disposition. My wishes are: a humble cottage with a thatched roof, but a good bed, good food, the freshest milk and butter, flowers before my window, and a few fine trees before my door; and if God wants to make my happiness complete, he will grant me the joy of seeing some six or seven of my enemies hanging from those trees. Before death I shall, moved in my heart, forgive them all the wrong they did me in their lifetime. One must, it is true, forgive one's enemies -- but not before they have been hanged."
Lacan said that there was surely something ironic about Christ’s injunction to love thy neighbour as thyself – because actually, of course, people hate themselves. Or you could say that, given the way people treat one another, perhaps they had always loved their neighbours in the way they loved themselves: that is, with a good deal of cruelty and disregard. ‘After all,’ Lacan writes, ‘the people who followed Christ were not so brilliant.’ Lacan is here implicitly comparing Christ with Freud, many of whose followers in Lacan’s view had betrayed Freud’s vision by reading him in the wrong way. Lacan could be understood to be saying that, from a Freudian point of view, Christ’s story about love was a cover story, a repression of and a self-cure for ambivalence. In Freud’s vision we are, above all, ambivalent animals: wherever we hate we love, wherever we love we hate. If someone can satisfy us, they can frustrate us; and if someone can frustrate us we always believe they can satisfy us. And who frustrates us more than ourselves?