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Drive dualism correlates with a [[number]] of conflicts. These include the polarities of mental life: the [[economic]] polarity of [[pleasure]] and [[unpleasure]], the [[reality]] polarities of the ego and the [[outside]] [[world]], the [[biological]] polarities of [[activity]] and [[passivity]]. This last pair introduces the polarities around which the contrasts between the [[sexes]] develop: [[active]]/passive, [[phallic]]/nonphallic, [[masculine]]/feminine. In [[ambivalence]] there is movement between love and [[hate]], and ultimately between the life and death drives; or between the pleasure [[principle]] and the reality (formerly constancy) principle, and ultimately between the life and death drives.
The dualism of the life and death drives has often been rejected or poorly [[understood]]. It has been [[interpreted]] in an exclusively realist [[sense]] (Melanie [[Klein]] and the [[Paris]] [[school]] of psychosomatics) even though there was also a [[theoretical]] component. The [[repetition]] [[compulsion]] and [[Death Drive|death drive ]] have been unilaterally interpreted as nondynamic structural formalisms. Freud's requirements for drive theory involve dynamically accounting for the simple stability that repetition implies (for example, in [[symptoms]]) while taking into account the structural stability (always deviating in the same way) that the majority of mental structures implement. "But," according to Freud (1920g), "in no region of [[psychology]] were we groping more in the dark [than in the case of the drives]." Only Gustav Fechner and his hypotheses of stability were of use to Freud. Contemporary dynamicists provide more refined instruments for plumbing the depths of [[Freudian]] drive dualism while respecting its preconditions.
MICHÈLE PORTE
