Difference between revisions of "Death drive"
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+ | {{Top}}pulsion de mort]]''; [[German]]: ''[[Todestrieb{{Bottom}} | ||
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==Death Drive and Freud == | ==Death Drive and Freud == | ||
− | + | Although intimations of the concept of the [[death drive]] can be found early on in [[Freud]]'s [[Works of Sigmund Freud|work]], it was only in ''[[Beyond the Pleasure Principle]]'' (1920) that the concept was fully articulated. | |
− | + | ||
+ | In this work [[Freud]] established a fundamental opposition between [[life drive]]s (''[[eros]]''), conceived of as a tendency towards cohesion and unity, and the [[death drive]]s, which operate in the opposite direction, undoing connections and destroying things. | ||
+ | |||
+ | However, the [[life drive]]s and the [[death drive]]s are never found in a pure state, but always mixed/fused together in differing proportions. | ||
+ | |||
+ | Indeed, [[Freud]] argued that were it not for this fusion with [[erotism]], the [[death drive]] would elude our perception, since in itself it is [[death drive|silent]] (Freud, 193÷a | ||
+ | |||
+ | |||
+ | |||
+ | The concept of the death drive was one of the most controversial concepts | ||
+ | |||
+ | introduced by Freud, and many of his disciples rejected it (regarding it as mere | ||
+ | |||
+ | poetry or as an unjustifiable incursion into metaphysics), but Freud continued | ||
+ | |||
+ | to reaffirm the concept for the rest of his life. Of the non-Lacanian schools of | ||
+ | |||
+ | psychoanalytic theory, only Kleinian psychoanalysis takes the concept | ||
+ | |||
+ | seriously. | ||
+ | |||
+ | Lacan follows Freud in reaffirming the concept of the death drive as central | ||
+ | |||
+ | to psychoanalysis: 'to ignore the death instinct in his [Freud's] doctrine is to | ||
+ | |||
+ | misunderstand that doctrine entirely' (E, 301). | ||
+ | |||
+ | In Lacan's first remarks on the death drive, in 1938, he describes it as a | ||
+ | |||
+ | nostalgia for a lost harmony, a desire to return to the preoedipal fusion with the | ||
+ | |||
+ | mother's breast, the loss of which is marked on the psyche in the weaning | ||
+ | |||
+ | complex (Lacan, 1938: 35). In 1946 he links the death drive to the suicidal | ||
+ | |||
+ | tendency of narcissism (Ec, 186). By linking the death drive with the pre- | ||
+ | |||
+ | oedipal phase and with narcissism, these early remarks would place the death | ||
+ | |||
+ | drive in what Lacan later comes to call the imaginary order. | ||
+ | |||
+ | However, when Lacan begins to develop his concept of the three orders of | ||
+ | |||
+ | imaginary, symbolic and real, in the 1950s, he does not situate the death drive | ||
+ | |||
+ | in the imaginary but in the symbolic. In the seminar of 1954-5, for example, he | ||
+ | |||
+ | argues that the death drive is simply the fundamental tendency of the symbolic | ||
+ | |||
+ | order to produce REPETITION; 'The death instinct is only the mask of the | ||
+ | |||
+ | symbolic order' (S2, 326). This shift also marks a difference with Freud, for | ||
+ | |||
+ | whom the death drive was closely bound up with biology, representing the | ||
+ | |||
+ | fundamental tendency of every living thing to return to an inorganic state. By | ||
+ | |||
+ | situating the death drive firmly in the symbolic, Lacan articulates it with | ||
+ | |||
+ | culture rather than nature; he states that the death drive 'is not a question of | ||
+ | |||
+ | bjology' (E, 102), and must be distinguished from the biological instinct to | ||
+ | |||
+ | return to the inanimate (S7, 211-12). | ||
+ | |||
+ | Another difference between Lacan's concept of the death drive and Freud's | ||
+ | |||
+ | emerges in 1964. Freud opposed the death drive to the sexual drives, but now | ||
+ | |||
+ | Lacan argues that the death drive is not a separate drive, but is in fact an aspect - | ||
+ | |||
+ | of every DRIVE. 'The distinction between the life drive and the death drive is - | ||
+ | |||
+ | true in as much as it manifests two aspects of the drive' (gl 20). Hence | ||
+ | |||
+ | Lacan writes that 'every drive is virtually a death drive' (Ec, 844); because (i) | ||
+ | |||
+ | every drive pursues its own extinction, (ii) every drive involves the subject in | ||
+ | |||
+ | repetition, and (iii) every drive is an attempt to go beyond the pleasure | ||
+ | |||
+ | principle, to the realm of exceSS JOUISSANCE where enjoyment is experienced | ||
+ | |||
+ | as suffering. | ||
+ | |||
+ | |||
+ | == ''Pulsion de mort'' == | ||
+ | In ''Beyond the Pleasure Principle'' (1920) Freud established a fundamental opposited between life and drives (eros), conceived of as a tendency towards cohesion and unity, and the death drives, which operate in the opposite direction, undoing connections and destroying things. However the life drives and the death drives are never found in a pure state, but always mixed/fused together in differing proportions. Indeed, Freud argued that were it not for this fusuion with rotism, the death drive would elude our perception, since in itself it is silent.<ref>Freud 1930a: Se XXI, 120</ref> | ||
+ | |||
+ | |||
+ | The concept of the death drive was one of the most controversial concepts introduced by Freud, and many of his disciplies rejected it, but Freud continued to reaffirm the concept for the rest of his life. | ||
+ | |||
+ | Lacan follows Freud in reaffirming the concept of the death drive as central to psychoanalysis. "To ignore the death instinct in his [Freud's] doctrine is to misunderstand that doctrine entirely.'<ref> e 310</ref> | ||
+ | |||
+ | In Lacan's first remarks on the death drive, in 1938, he describes it as a nostalgia for a lost harmony, a desire to return to the preoedipal fusion with the mother's breast, the loss of which is marked on the psyche in the weaning complex. | ||
+ | |||
+ | In 1946 he links the death drive to the suicidal tendency of narcissism. | ||
+ | |||
+ | |||
+ | However when Lacan begins to develop his concept of the three orders, in the 1950s, he does not situate the death drive in the imaginary but in the symbolic. | ||
+ | He argues that th death drive is simply the fundamental tendency of the symbolic order to produce [[repetition]]. | ||
+ | |||
+ | "the death instinct is only the mask of the symbolic order."<ref>s2 326</ref> | ||
+ | |||
+ | This shift also marks a difference with Freud, for whom the death drive was closely bound up with biiology, representing the fundamental tendency of every living thing to return to an inorganic state. | ||
+ | |||
+ | by situating the death drive firmly in the symbolic Lacan articulates it with cultural rather than nature; he states that the death drive "is not a question of biology," and must be distinguished from the biological instinct to return to the inanimate.<ref>E 102; s7 211-12</ref> | ||
+ | |||
+ | |||
+ | Another difference between Lacan's concept of the death drive and Freud's emerges in 1964. | ||
+ | |||
+ | Freud opposed the death drive to the sexual drives, but now Lacan argues that the death drive is not a separate drive, but is in fact an aspect of every drive. | ||
+ | Hence Lacan writes that "every drive is virutally a death drive" because every drive pursures its own extinction, involves the subject in repetition, and constitutes an attempt to go beyond the pleasure principle, to the realm of excss ''jouissance'' where enjoyment is experienced as suffering. | ||
+ | |||
+ | |||
+ | |||
+ | (''[[Todestriebe]]'' or ''[[Thanatos]]''). | ||
The former is concerned with the creation of cohesion and unity; the latter with the undoing of connections and the destruction of unity. | The former is concerned with the creation of cohesion and unity; the latter with the undoing of connections and the destruction of unity. | ||
According to [[Freud]], the [[death drive]] exhibits the tendency of all living beings to return to an inorganic state. | According to [[Freud]], the [[death drive]] exhibits the tendency of all living beings to return to an inorganic state. | ||
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[[Category:Real]] | [[Category:Real]] | ||
[[Category:Jacques Lacan]] | [[Category:Jacques Lacan]] | ||
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+ | __NOTOC__ |
Revision as of 09:02, 28 August 2006
French: pulsion de mort; German: Todestrieb |
Death Drive and Freud
Although intimations of the concept of the death drive can be found early on in Freud's work, it was only in Beyond the Pleasure Principle (1920) that the concept was fully articulated.
In this work Freud established a fundamental opposition between life drives (eros), conceived of as a tendency towards cohesion and unity, and the death drives, which operate in the opposite direction, undoing connections and destroying things.
However, the life drives and the death drives are never found in a pure state, but always mixed/fused together in differing proportions.
Indeed, Freud argued that were it not for this fusion with erotism, the death drive would elude our perception, since in itself it is silent (Freud, 193÷a
The concept of the death drive was one of the most controversial concepts
introduced by Freud, and many of his disciples rejected it (regarding it as mere
poetry or as an unjustifiable incursion into metaphysics), but Freud continued
to reaffirm the concept for the rest of his life. Of the non-Lacanian schools of
psychoanalytic theory, only Kleinian psychoanalysis takes the concept
seriously.
Lacan follows Freud in reaffirming the concept of the death drive as central
to psychoanalysis: 'to ignore the death instinct in his [Freud's] doctrine is to
misunderstand that doctrine entirely' (E, 301).
In Lacan's first remarks on the death drive, in 1938, he describes it as a
nostalgia for a lost harmony, a desire to return to the preoedipal fusion with the
mother's breast, the loss of which is marked on the psyche in the weaning
complex (Lacan, 1938: 35). In 1946 he links the death drive to the suicidal
tendency of narcissism (Ec, 186). By linking the death drive with the pre-
oedipal phase and with narcissism, these early remarks would place the death
drive in what Lacan later comes to call the imaginary order.
However, when Lacan begins to develop his concept of the three orders of
imaginary, symbolic and real, in the 1950s, he does not situate the death drive
in the imaginary but in the symbolic. In the seminar of 1954-5, for example, he
argues that the death drive is simply the fundamental tendency of the symbolic
order to produce REPETITION; 'The death instinct is only the mask of the
symbolic order' (S2, 326). This shift also marks a difference with Freud, for
whom the death drive was closely bound up with biology, representing the
fundamental tendency of every living thing to return to an inorganic state. By
situating the death drive firmly in the symbolic, Lacan articulates it with
culture rather than nature; he states that the death drive 'is not a question of
bjology' (E, 102), and must be distinguished from the biological instinct to
return to the inanimate (S7, 211-12).
Another difference between Lacan's concept of the death drive and Freud's
emerges in 1964. Freud opposed the death drive to the sexual drives, but now
Lacan argues that the death drive is not a separate drive, but is in fact an aspect -
of every DRIVE. 'The distinction between the life drive and the death drive is -
true in as much as it manifests two aspects of the drive' (gl 20). Hence
Lacan writes that 'every drive is virtually a death drive' (Ec, 844); because (i)
every drive pursues its own extinction, (ii) every drive involves the subject in
repetition, and (iii) every drive is an attempt to go beyond the pleasure
principle, to the realm of exceSS JOUISSANCE where enjoyment is experienced
as suffering.
Pulsion de mort
In Beyond the Pleasure Principle (1920) Freud established a fundamental opposited between life and drives (eros), conceived of as a tendency towards cohesion and unity, and the death drives, which operate in the opposite direction, undoing connections and destroying things. However the life drives and the death drives are never found in a pure state, but always mixed/fused together in differing proportions. Indeed, Freud argued that were it not for this fusuion with rotism, the death drive would elude our perception, since in itself it is silent.[1]
The concept of the death drive was one of the most controversial concepts introduced by Freud, and many of his disciplies rejected it, but Freud continued to reaffirm the concept for the rest of his life.
Lacan follows Freud in reaffirming the concept of the death drive as central to psychoanalysis. "To ignore the death instinct in his [Freud's] doctrine is to misunderstand that doctrine entirely.'[2]
In Lacan's first remarks on the death drive, in 1938, he describes it as a nostalgia for a lost harmony, a desire to return to the preoedipal fusion with the mother's breast, the loss of which is marked on the psyche in the weaning complex.
In 1946 he links the death drive to the suicidal tendency of narcissism.
However when Lacan begins to develop his concept of the three orders, in the 1950s, he does not situate the death drive in the imaginary but in the symbolic.
He argues that th death drive is simply the fundamental tendency of the symbolic order to produce repetition.
"the death instinct is only the mask of the symbolic order."[3]
This shift also marks a difference with Freud, for whom the death drive was closely bound up with biiology, representing the fundamental tendency of every living thing to return to an inorganic state.
by situating the death drive firmly in the symbolic Lacan articulates it with cultural rather than nature; he states that the death drive "is not a question of biology," and must be distinguished from the biological instinct to return to the inanimate.[4]
Another difference between Lacan's concept of the death drive and Freud's emerges in 1964.
Freud opposed the death drive to the sexual drives, but now Lacan argues that the death drive is not a separate drive, but is in fact an aspect of every drive. Hence Lacan writes that "every drive is virutally a death drive" because every drive pursures its own extinction, involves the subject in repetition, and constitutes an attempt to go beyond the pleasure principle, to the realm of excss jouissance where enjoyment is experienced as suffering.
(Todestriebe or Thanatos).
The former is concerned with the creation of cohesion and unity; the latter with the undoing of connections and the destruction of unity. According to Freud, the death drive exhibits the tendency of all living beings to return to an inorganic state. All drives are regressive in that they seek to return to an earlier state or to recover a lost object. Initially inward-directed, the death drive first manifests its existence in the human tendency to self-destruction; as it subsequently turns to the outside world, it takes the form of aggressive or destructive behavior.
The theory of the death drive is, by Freud's own admission, speculative, and is grounded in the ddescriptions of the compulsion to repeat. The fact that Freucd describes the death drive as 'silent' makes it difficult to supply concrete clinical evidence for its existence and the notion remains controversal, even though Freud continues to uphold it in his very last writings. Many post-Freudian analysts dismiss the notion of a death drive as mere speculation on Freud's part, but Klein adopts it whole-heartedly, regarding the tyranny of the early superego as it crushes the young child's ego as the first clinical manifestation of its power. (The concept of the death drive was one of the most controversial concepts introduced by Freud, and many of his disciples rejected it, but Freud continued to reaffirm the concept for the rest of his life. Of the non-Lacanian schools of psychoanalytic theory, only Kleinian psychoanalysis takes the concept seriously.)
Death Drive and Lacan
Jacques Lacan (following Freud) reaffirms the concept of the death drive as central to psychoanalysis. Lacan wrote: "to ignore the death instinct in his [Freud's] doctrine is to misunderstand that doctrine entirely."[5]
In 1938, Lacan describes the death drive as a nostalgia for a lost harmony, a desire to return to the preoedipal fusion with the mother's breast, the loss of which is marked on the psyche in the weaning complex.[6] In 1946, Lacan associates the death drive with the suicidal tendency of narcissism.[7] In the 1950s, Lacan does not situate the death drive in the imaginary (despite its association with the preoedipal phase and narcissism), but rather in the symbolic. In the 1954-5 seminar, The Ego in Freud's Theory and in the Technique of Psychoanalysis, Lacan states that the death drive is simply the fundamental tendency of the symbolic order to produce repetition. "The death instinct is only the mask of the symbolic order."[8]
Death Drive and Biology
For Freud, the death drive was closely bound up with biology. Lacan situates the death drive in the symbolic. Lacan articulates it with culture rather than nature. Lacan states that the death drive "is not a question of biology."[9] The death drive is not the biological instinct to return to the inanimate.[10]
Death Drive and Drives
Another difference between Lacan's concept of the death drive and Freud's emerges in 1964. Freud opposed the death drive to the sexual drives. Lacan rejects Freud's thesis of a duality of life and death drives. Lacan argues that the death drive is an aspect of every drive. The death drive is an aspect of every drive.
"The distinction between the life drive and the death drive is - true in as much as it manifests two aspects of the drive."[11]
Lacan writes that "every drive is virtually a death drive;"[12] because
- every drive pursues its own extinction,
- every drive involves the subject in repetition, and
- every drive is an attempt to go beyond the pleasure principle, to the realm of excess jouissance where enjoyment is experienced as suffering.
The death drive strives, in Lacan's view, to go beyond the pleasure principle and to attain the painful joys of jouissance.
See Also
Look Up
References