On The Destruction And Death Drives

'Living with the idea of bearing a death-force fundamentally directed at oneself is hardly easy to admit. It is less so in any case than the idea that we are all murderers, that we are ever ready to plead legitimate defence or the need to survive so as to strike out at another.' Andre Green, from the Foreword What drives men to kill and self-destruct? On the Death and Destruction Drives traces the introduction and development of the controversial concept of the "death drive", from the work of Freud (1920-1938) to the main contributions of classical and post-Freudian authors, including Ferenczi, Klein, Bion, Winnicott, and Lacan. Shedding light on non-neurotic phenomena and structures, such as anorexia, bulimia, depression, suicide, criminal behaviour, Andre Green offers a new perspective on the relationship between the life drive (Eros) and the death drive (Thanatos). Andre Green was a key figure in contemporary psychoanalysis, who embraced philosophy and an international outlook to enhance psychoanalytic theory. This book was one of his last works, originally published in French as Pourquoi les pulsions de destruction ou de mort? in 2012. Green's defence of one of Freud's most daring revisions of his drive theory remains relevant to psychoanalytic work today, and it is an honour to bring this excellent translation to the English-speaking world. To enhance its worth, the book includes an introduction from translator Steven Jaron to clarify certain technical terms and situate the book within Green's oeuvre. This book is an important contribution to the development of psychoanalytic theory and essential reading for all trainee and practising psychoanalysts.

Contemporary Perspectives on the Freudian Death Drive provides a sustained discussion of the death drive from the perspective of different psychoanalytic traditions. Ever since Freud introduced the notion of the death drive, it has been the subject of intense debate in psychoanalysis and beyond. The death drive is arguably the most unsettling psychoanalytic concept. What this concept points to is more unsettling still. It uniquely illuminates the forces of destruction and dissolution at work in individuals as well as in society. This book first introduces Freud’s use of the term, tracing the debates and developments his ideas have led to. The subsequent essays by leading Viennese psychoanalysts demonstrate the power of the death drive to illuminate psychoanalytic theory, clinical practice, and the study of culture. Since this book originally arose from a conference in Vienna, its final segment is dedicated to the forced exile of the early Viennese psychoanalysts due to the Nazi threat. Due to its wide scope and the many perspectives it offers, this book is a tribute to the disturbing relevance of the death drive today. Contemporary Perspectives on the Freudian Death Drive is of special interest to psychoanalysts, psychotherapists, social and cultural scientists, as well as anyone intending to understand the sources and vicissitudes of human destructiveness.

The first philosophers of the Frankfurt School famously turned to the psychoanalytic theories of Sigmund Freud to supplement their Marxist analyses of ideological subjectification. Since the collapse of their proposed "marriage of Marx and Freud," psychology and social theory have grown apart to the impoverishment of both. Returning to this union, Benjamin Y. Fong reconstructs the psychoanalytic "foundation stone" of critical theory in an effort to once again think together the possibility of psychic and social transformation. Drawing on the work of Hans Loewald and Jacques Lacan, Fong complicates the famous antagonism between Eros and the death drive in reference to a third term: the woefully undertheorized drive to mastery. Rejuvenating Freudian metapsychology through the lens of this pivotal concept, he then provides fresh perspective on Theodor Adorno, Max Horkheimer, and Herbert Marcuse's critiques of psychic life under the influence of modern cultural and technological change. The result is a novel vision of critical theory that rearticulates the nature of subjection in late capitalism and renews an old project of resistance.

What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one’s own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he ‘couldn’t think beyond it’ as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.

This book proposes that the life drive and the death drive are rooted in transcendence, whereas immanent critique requires conscious desiring to produce new modes of being and thinking as yet not conceivable from within the dominant model of projection-introjection mechanism based on identification. Cengiz Erdem argues that the life drive and the death drive, each divided within itself, constitute the two sides of a single projection-introjection mechanism. Erdem attempts at an affirmative recreation of the concepts of life drive and death drive in the way of turning these concepts from forms of knowledge to modes of being and thinking. As modes of being and thinking life/death drives emerge as the two components of a dynamic and mobile critical apparatus born of and giving birth to a fragile contact between immanence and transcendence, as well as between affirmation and negation.

Sigmund Freud’s death drive remains among the most controversial concepts in psychoanalysis, something which post-Freudians never could reach consensus on. Over time, it fell into oblivion. Recent developments, however, have actualized the interest in the death drive as political upheavals and turmoil lead to societal breakdowns that, according to reigning academic theory, should not exist. It has become a burning and contentious topic. Existing conflict theories generally unmask structural factors considered as explanatory root causes, whether social, economic, or political in nature, but, typically, these factors may have been in place for decades. These models consistently fail to identify the triggers that ignite abrupt change and what heralds it. Anecdotally, a certain self-destructive sentiment seems to suddenly hold sway, where the established order, the status quo, simply must be destroyed, and the psychological urges to do so are too great to resist. But why would individuals or collectives elect a self-destructive path, which on a superficial level seems to conflict with the survival instinct and the assumption of perpetual human progress? Thus, the question must be posed: are these manifestations of the death drive? The Death Drive: Why Societies Self-Destruct offers an explanatory framework and methodology to predict periods of destruction that often have grim effects on societies, taking as its starting point the controversial death drive concept. The book provides a model to understand and forecast the seemingly irrational destructive human forces that hold such great and sinister influence on world affairs.

Robert Rowland Smith takes Freud's work on the death-drive and compares it with other philosophies of death - Pascal, Heidegger and Derrida in particular. He also applies it in a new way to literature and art - to Shakespeare, Rothko and Katharina Fritsch, among others. He asks whether artworks are dead or alive, if artistic creativity isn't actually a form of destruction, and whether our ability to be seduced by fine words means we don't put our selves at risk of death. In doing so, he proposes a new theory of aesthetics in which artworks and literary texts have a death-drive of their own, not least by their defining ability to turn away from all that is real, and where the effects of the death-drive mean that we are constantly living in imaginary, rhetorical or 'artistic' worlds. The book also provides a valuable introduction to the rich tradition of work on the death-drive since Freud.Key Features* Includes a general introduction to the death-drive* Presents an original theory of aesthetics* Analyses both theoretical and clinical psychoanalysis* Offers in-depth treatment of Freud* Provides an overview of philosophies of death

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Life and Death in Freud and Heidegger argues that mortality is a fundamental structuring element in human life. The ordinary view of life and death regards them as dichotomous and separate. This book explains why this view is unsatisfactory and presents a new model of the relationship between life and death that sees them as interlinked. Using Heidegger's concept of being towards death and Freud's notion of the death drive, it demonstrates the extensive influence death has on everyday life and gives an account of its structural and existential significance. By bringing the two perspectives together, this book presents a reading of death that establishes its significance for life, creates a meeting point for philosophical and psychoanalytical perspectives, and examines the problems and strengths of each. It then puts forth a unified view, based on the strengths of each position and overcoming the problems of each. Finally, it works out the ethical consequences of this view. This volume is of interest for philosophers, mental health practitioners and those working in the field of death studies.

This penetrating book raises questions about how power operates in contemporary society. It explains how the speed of information flows has eroded the separate space needed for critical reflection. It argues that there is no longer an ′outside′ to the global flows of communication and that the critique of information must take place within the information itself. The operative unit of the information society is the idea. With the demise of depth reflection, reflexivity through the idea now operates external to the subject in its circulation through networks of humans and intelligent machines. It is these ideas that make the critique of information possible. This book is a major testament to the prospects of culture, politics and theory in the global information society.