The Will to Truth,the Death Drive and the Will to Power

This paper claims that Freud’s idea of the death drive is analogous to the will to truth in traditional philosophy and can be better understood as a truth drive. The argument is based upon Nietzsche’s interpretation of the will to truth as a concealed will to death. This interpretation emphasizes the opposition between truth and life; truth is a concept of constancy while life is a concept of change. Freud’s recognition of the conservative nature of the drives brings him to the paradoxical conclusion of the existence of a death drive. It is paradoxical, for Freud, since it considers death as a fundamental principle of life and as its aim. The paper suggests that by replacing the concept of death by the concept of truth and using Nietzsche’s idea of “the will to power” this paradox can be resolved without losing Freud’s insight of the dialectic nature of psychological life.

     

The lethic phallus: rethinking the misery of Oedipus

The author rethinks Sophocles' dramas Oedipus the King and Oedipus at Colonus with a special focus on how self- and object-preservative drives are expressed in the protagonist's thoughts, feelings, and actions. What endangered Oedipus' survival at the beginning of his life-the planned infanticide-becomes the disease that later befalls his kingdom and finally culminates in his self-mutilation, which entitles the blinded Oedipus to be cared for by Antigone until he dies. The concept of the lethic phallus demonstrates how trauma and the resultant failure in structuring the lethic energies of the preservative and death drives can result in a specific pathology in which disease is used as a trophy and a means to bind the object in an ongoing caretaker relationship.     

The Black Foe: Being Towards Death1

The ontology of death is universal, hence archetypal. Nowhere do we witness any organic creature escape its talons. Analytical psychology has had an intimate relationship to death for the simple fact that it contemplates the soul, the numinous, and an afterlife. From Hegel to Heidegger, Freud and Jung, death was an existential force that sustained and transformed life, the positive significance of the negative. Rather than merely a destructive phenomenon, death informs Being, the power of nothingness that dialectically drives life. In this paper, I will introduce the notion of what I call the omega principle, the psychological orientation and trajectory of our being towards death, which we may say is a universal preoccupation and recapitulation of the collective unconscious that subsumes our personal relation to death, an eternal return of the objective psyche constellated as esse in anima.     

Some new perspectives on conditioned hunger.

One theory holds that appetitive drives such as hunger and thirst are not conditionable because of their slow onset. However, recent evidence has shown only transitory conditioning of appetitive drives even with rapid onset. Such experiments may have failed because: (a) Exteroceptive conditioned stimuli (CSs) used in past experiments may be less easily accociated with the internal hunger drive than are interoceptive taste cues. Experiments 1-3 provided some support for this hypothesis. (b) The dependent measures used in past experiments may not be valid. Experiments 4 and 5 suggested that changes in the rate of bar pressing on an operant extinction curve following probe CSs for hunger may be a more sensitive and valid index of conditioned appetitive drive. However, the elusive and transitory nature of these results demands a reexamination of the basic difference between appetitive and aversive drives, which lies in the mode of their onset and control and which, given adaptive considerations, can account for their widely different conditionability.     

Conceptual framework from the Paris Psychosomatic School: A clinical psychoanalytic approach to oncology1

This article presents further clinical material from the Paris Psychosomatic School ( Aisenstein, 2006 ). The Freudian foundations of psychosomatics are detailed and post-Freudian developments focusing on the contribution of the Paris Psychosomatic School are outlined, in particular, the somatizing process as a result of regression and the somatizing process as a result of drive unbinding. The authors argue that the latter possibly gives rise to progressive and serious illness leading to death. The relationship of classical psychoanalysis to psychotherapeutic treatment from the angle of the Paris school is commented on. The authors then turn to two clinical presentations of women suffering from breast cancer. The method of evaluating the patients’ capacities for undergoing psychotherapeutic treatment and their mental capacity for healing is discussed. The face-to-face psychoanalytic treatment undertaken with the second case is discussed. Finally, the authors recall Freud’s insistence after 1920 on the opposition of the life drives and the death drives, which placed self-destruction at the centre of psychic functioning. They conclude that current research in biology and medicine, notably research concerning programmed cell death, will converge with psychoanalytic psychosomatics to illuminate somatizing processes and demonstrate the relevance of psychoanalytic treatment to patients who are capable of mental reorganization in the course of their illness and medical treatment.     

Where is the Harm in Dying Prematurely? An Epicurean Answer

Philosophers have said less than is needed about the nature of premature death, and about the badness or otherwise of that death for the one who dies. In this paper, premature death’s nature is clarified in Epicurean terms. And an accompanying argument denies that we need to think of such a death as bad in itself for the one who dies. Premature death’s nature is conceived of as a death that arrives before ataraxia does. (Ataraxia’s nature is also clarified. It is a pervasive inner peace that is a kind of purity and completeness in how one is living.) Whatever harm we might attribute to a premature death is better attributed to a life’s being lived at that time without ataraxia. The paper ends by explaining how its Epicurean account, more so than comparativist or narrativist accounts, could allow a person to know that her death will not be premature.     

THE ART OF DYING: IN LUTHER'S SERMON ON PREPARING TO DIE

Luther counseled those preparing to die to ponder the three ‘glowing pictures’ of Christ –‘life, grace, and heaven’, as well as the affective ‘sign’ of the sacrament – to drive out the three counterpictures produced by the devil –‘death, sin, and hell’. The proper timing of contemplation before death and the proper orientation of clinging to Christ and his merciful acts on the cross will empower the sufferer to face death with confidence. Before the saving image of Christ, the trilogy produced by evil vanishes of itself without opposition, a psychological phenomenon which incites faith in us and praise of God at this last hour. The annihilating knowledge of the negative images may be useful, therefore, if it drives us into the arms of Christ.     

Problems in contemporary psychoanalytic theory: 1. Controversial issues

In two articles the controversial situation within contemporary psychoanalytic theory is discussed with reference to both the form and content of the theory. In the first article some areas of theoretical conflict between traditional drive theory, on the one hand, and object relations theory, self theory, and ego theory, on the other, are surveyed. It is concluded that inconsistency and ambiguity seem so penetrating that one can hardly speak of a unified theory of psychoanalysis at present. This seems to be a new situation in the history of psychoanalysis. A main issue of disagreement is that between drive theory and object relations theory concerning the nature of human motivation. In order to bridge the theoretical gap between the two positions, it seems necessary for psychoanalysis to disclaim the monolithic status of the drives and to adopt a broad theory of motivation where drives are only one contribution among several types of motivating forces. In the second article some lines of advance in psychoanalytic theory are discussed.     

The narcissistic difficulties presented to the observer by the psychosomatic problem1

Dealing with psychosomatic realities often generates narcissistic neurotic resistances in the observer that form an obstacle to carrying out scientific work. The tendencies towards schematization and the enforced investigation of arbitrarily defined objects of study, such as they appear in some theoretical standpoints, are aspects of these resistances. The self-destruction evoked by the problem of the ‘death drives’ in its superficial dimension constitutes an obstacle of the same kind.     

On the Nature and Meaning of Human Finitude

This article considers the interaction between psychoanalysis and philosophy by examining the meaning of human finitude in the work of Freud and Heidegger. Although Freud and Heidegger develop radically different systems of thought, they are surprisingly close in their examination of the human attitude toward death. Freud's philosophical reflections on the nature of death are ultimately subsumed in his speculative theory of the death instinct, which is far removed from the lived experience of finitude. Heidegger's ontological account of death draws from lived experience but neglects the relational nature of finitude. Drawing on the connection between the work of Binswanger and Stolorow, I maintain that finitude is a fundamentally relational phenomenon. While philosophy can help us to understand and formulate an account of human finitude, the relational nature of psychoanalysis can help us bear the trauma associated with death.     

Sabina Spielrein: From Being a Psychiatric Patient to Becoming an Analyst Herself

In this paper, I evaluate Sabina Spielrein’s life and ideas from a contemporary understanding. I do this by considering the context and situation in which she lived: a journey from being a hospitalized psychiatric patient to becoming a psychoanalyst herself. From her crucial life experiences she learned that the main psychic conflicts stem from the struggle between life and death, and not from opposing ego drives and sexual desires. Spielrein’s considerable creative potentials were nurtured, as well as blocked by her inner conflicts, but also by the enormous historical conflicts of her time.

     

Subjectivity in Descartes and Kant

Kant's response to Cartesian scepticism is often characterized in the following way. Whereas Descartes drives a wedge between subjective experience and objective reality, Kant argues that there could be no such thing as experience at all if reality were not itself structured in just the way our thought about it is structured. This picture of Kant's response to Descartes portrays him as succeeding, where Descartes fails, in arguing directly from the nature of experience to the nature of reality; as subscribing, therefore, to Descartes' view that one is immediately aware only of one's own mental states, but as seeing a way out of the subjective predicament. I maintain that this picture is deeply flawed. Kant's transcendental argument is in fact a thoroughgoing critique of Descartes' subjectivism, and destroys the Cartesian barrier to recognizing that our awareness of reality is unmediated and direct.     

'A father is being beaten': constructions in the analysis of some male patients

I will suggest that the phantasy of 'a father is being beaten' and its transformations emerges for certain male patients as a result of the work of analysis and becomes a potential appropriation of the (symbolic) father. The symbolic beating of the father takes place at the threshold between an anal-sadistic organization and the oedipal situation. The phantasy of the 'father being beaten' does not necessarily mean that it is the father who is explicitly being beaten. It is a construction derived from the free associations and dreams, in the analytic encounter, reached through the work of interpretation. Detailed material of sessions of the five times a week analysis of one of my patients will be presented. This will be contrasted with material from four other analyses of male patients where the 'father being beaten' phantasy was not achieved. The common feature in all these other configurations is a foreclosure in the relationship to the father and a lack of an internalization of the paternal function as a symbolic capacity. It is my suggestion that this absence of the father in its symbolic function is then sexualized in a fusion between life and death drives. A final contrasting example is derived from Karl Abraham's classic paper detailing the analysis of a patient where one can interpret a dream as expressing 'a father is being beaten' phantasy; however the dream's repetitive nature and its links with a current dream in the analysis points out to a lack of differentiation between the sexes and an anal-sadistic organization.     

Xunzi Versus Zhuangzi: Two Approaches to Death in Classical Chinese Thought

The contrasting approaches to death and bereavement in classical Confucianism and Daoism epitomize the different orientations of the two ethical traditions. Confucianism, here represented by Xunzi, interprets and manages death and bereavement through distinctive cultural practices, specifically rituals and associated norms of propriety, which are intended to bring order, harmony, and beauty to human events and conduct. Daoism, here represented by the Zhuangzi, contextualizes and copes with death and loss through an understanding of and identification with natural processes. Both approaches address death and bereavement through a systematic, naturalistic philosophy of life that makes no appeal to a conception of divinity or a personal afterlife. For Xunzi, the heart of this system is ritual propriety, through which all human affairs—including inevitable, natural events such as death—must be mediated. For the Zhuangzi, by contrast, rigid, ritualized cultural forms are an obstacle to coping efficiently with natural processes such as death. Rather than constructing a sphere of “the human” as distinct from “the natural,” the Zhuangzi urges us to situate the human within nature in a way that removes the opposition between the two. This essay contrasts and critiques the two approaches, contending that although Xunzi’s theory of ritual presents a plausible account of the relation between humanity, culture, and nature, it fails to address death appropriately as an inexorable, natural event. By contrast, the Zhuangzi presents an attractive way of relating human life and death to nature and thus perhaps offers a means of finding solace concerning death. The essay suggests, however, that the Zhuangist stance may be grounded primarily in a certain ethical or aesthetic attitude, rather than in an objectively compelling argument. Ultimately, both approaches may rest as much on contrasting ethical and aesthetic sensibilities as on rational argumentation.     

Opening Gambits

This study discusses the rôle of destruction and destructive fantasies in forming a relationship to the body and in experiencing the reality of the body. The starting points are Freud’s conception of the nature of the drives and Winnicott’s theory on the use of an object. The central assumption is that the destructive impulses and fantasies directed towards the body create and strengthen the experience of the body as a part of the extrapsychic reality. By improving the trust in the continuity of bodily existence, they help to lessen the experience of the body as a subjective object which improves our relationship to our bodily reality.     

A neuroanatomical model of passivity phenomena

Any attempt to elucidate the nature and mechanism of passivity phenomena, i.e., experiences that one's conscious actions or thoughts have not been 'willed' by oneself, requires an integrative philosophical-neurobiological approach. The model proposed here adopts some fundamental positions that have long been advocated by philosophers and theoretical psychologists and have now found support from functional neuroanatomy. First, we experience our actions not from the standpoint of the executive but through the perception of its effects. Second, the 'self' is not an agent of behaviour. Third, behaviour is energized and integrated by basic drives (instincts). Fourth, the view that the experience of an acting self is related to drive reduction associated with voluntary actions is perhaps less well developed. The model thus proposes that passivity phenomena are actions that are induced by the perception of salient events but that are not integrated with or conducive to the overall motivational state of the organism. It has been suggested that, following the perception of salient events, competition arises between automatic response tendencies seeking expression. The prefrontal cortex appears to play an important role not only in determining which events are to be perceived but also which of the corresponding response dispositions is to be selected and actualized in overt behaviour. Thus, action selection is the outcome of competition between response tendencies in the context of prefrontal biasing signals that represent drives and strivings for goals. Action selection may be uncoupled from drives and strivings as a result of a lowering of the threshold for action selection--as is suggested to be the case in schizophrenic passivity phenomena--or due to disconnection from prefrontal regions--as may be the case in the alien limb syndrome.     

Psychoanalysis and Diplomacy: Part I. Individual and Large Group Identity

Starting with Sigmund Freud, psychoanalysts have written on a variety of topics relating to the diplomatic and political realms; but thus far their contributions primarily have been theoretical in nature, and have offered little of practical use to most diplomats and politicians. Various psychoanalytic theories have been applied, resulting in diverse conceptualizations: Wars are inevitable because of our inherent aggressive drives; a nation-state serves a maternal function for its members; certain large groups exhibit behaviors similar to those of adolescents. Yet these ideas do not significantly help us understand day-to-day events around the world, practical political issues, or international relations and diplomatic decisions.     

Suicide risk in the detachment from reality: failures in the quest for love that saves

Suicide is among the leading causes of death worldwide, accounting for almost one million annual deaths globally. The author presents an exploration into the suicidal mind using Freud's cathexis and decathexis theory. This model describes the patient’s withdrawal from reality and the need to gratify libidinal and aggressive drives in the internal world. Theories and beliefs of other authors are used to introduce the importance of early disturbed relationships with parental figures. Working with the particular subtype of suicidal patient described in this essay may be a challenge for clinicians. A psychodynamic approach may help in the understanding of the patient’s complex and private world of psychological pain. If unresolved, the patient’s conflicts may precipitate suicide.     

Lost in the wilderness: terror management, action orientation, and nature evaluation

The authors propose that wilderness is intrinsically associated with death, and, consequently, terror management concerns may promote more negative evaluations of wilderness. Consistent with this, wilderness inspired more thoughts about death than either cultivated nature or urban environments (Study 1), and death reminders reduced perceived beauty of wilderness (Study 2). The authors further suggest that active self-regulation facilitates suppression of the dark side of wilderness. Consistent with this, action orientation was positively related to perceived beauty of wilderness (Study 3), and after viewing wilderness, action-oriented individuals were more efficient at suppressing the association between wilderness and death than state-oriented individuals (Study 4). Direct death reminders overruled the effects of action orientation on nature evaluation (Study 5), presumably because direct death reminders are difficult to suppress even for action-oriented individuals.     

Microblogging and the Value of Undirected Communication

Online social networks have become extremely popular, but what drives sharing through these channels? We demonstrate that one of the most popular features of online social networks, microblogging (e.g., tweeting or sharing Facebook status updates), is driven in part by its undirected nature. Microblogging allows people to simultaneously express themselves to a large number of potential communication partners without having to address anyone in particular. As a result, this communication channel is particularly valued when people feel socially apprehensive; it allows them to reach out without having to impose communication and potentially bother anyone in particular. These findings shed light on one reason why people use online social networks and provide insight into the value of undirected communication.