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This opening chapter explores the feeling of limitlessness and "oceanic feeling" that some individuals describe as the origin of religious needs. Freud analyzes this sensation, linking it to an earlier ego-feeling of infantile helplessness and the desire for connection with the external world.
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 "Originally the ego includes everything, later it detaches itself from the external world."
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 "Our present ego-feeling is, therefore, only a shrunken residue of a much more inclusiveâindeed, an all-embracingâfeeling which corresponded to a more intimate bond between the ego and the world about it."
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Freud delves deeper into the development of the ego and its separation from the external world. He introduces the concept of the pleasure principle and the reality principle, highlighting the inherent tension between our instinctual drives for pleasure and the limitations imposed by reality and civilization.
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 "The intention that man should be 'happy' is not included in the plan of 'Creation'."
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 "The replacement of the pleasure principle by the reality principle, this gradual transformation, is one of the most important events in the development of the ego."
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 "Civilized man has exchanged a portion of his possibilities of happiness for a portion of security."
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This chapter grapples with the powerful instinct of aggression as a significant obstacle to civilization. Freud posits the existence of a "death drive" (Thanatos), directed both inward as self-destruction and outward as aggression towards others. Civilization's efforts to curb this aggression are seen as a constant struggle.
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 "Men are not gentle creatures who want to be loved, and who at the most can defend themselves if they are attacked; they are, on the contrary, creatures among whose instinctual endowments is to be reckoned a powerful share of aggressiveness."
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 "Civilization is constantly threatened with disintegration through this primary hostility of men against men."
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 "The fateful question for the human species seems to me to be whether and to what extent their cultural development will succeed in mastering the disturbance of their communal life by the human instinct of aggression and self-destruction."
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Freud explores how civilization attempts to manage aggression by internalizing it. This process leads to the formation of the super-ego, the internalized voice of parental and societal authority, which acts as a moral conscience and can become a source of guilt and self-punishment.
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 "Aggression is internalized, it is sent back whence it came, i.e. it is directed towards the subject's own ego."
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 "The super-ego retains the character of the father, while the more powerful the conscience becomes, the more severity the ego develops towards itself."
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"Civilization, therefore, obtains mastery over the individual's dangerous desire for aggression by weakening and disarming it and by setting up inside it an agency to watch over it, like a garrison in a conquered city."
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Freud examines the various sources of unhappiness within civilization, including the sacrifices of instinctual gratification required for communal living. He discusses the role of love (Eros) in binding individuals together and counteracting the forces of aggression.
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"If civilization imposes such great sacrifices not only on man's sexuality but on his aggressivity as well, we can understand better why it is hard for him to be happy in that civilization."
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 "Life, as we find it, is too hard for us; it brings us too much pain, disappointment and impossible tasks."
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This chapter delves into the specific mechanisms and demands of civilization. Freud highlights how order, cleanliness, and higher mental activities are prioritized, often at the expense of individual freedom and instinctual satisfaction.
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 "Beauty, cleanliness and order obviously occupy a special position among the requirements of civilization."
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Freud argues that the feeling of guilt is a crucial yet burdensome aspect of civilization. It arises from both the fear of external authority and the internalized authority of the super-ego. As civilization progresses, guilt intensifies.
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 "Civilization behaves towards sexuality in the same way as a community or a great lord behaves towards the water supply; it looks after it, directs it and allows no one to make use of it without its permission."
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 "The price we pay for our advance in civilization is a loss of happiness through the heightening of the sense of guilt."
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In the concluding chapter, Freud summarizes his arguments and reflects on the inherent conflict between individual desires and the demands of civilization. He suggests that a certain level of discontent is an unavoidable consequence of communal living.
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 "The psychic constitution of human beings refuses to be changed by the imposition of cultural demands."
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 "The question of the purpose of human life has been raised countless times; it has never yet received a satisfactory answer and perhaps does not admit of one."
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"If civilization is a necessary course of development from the family to humanity as a whole, then an intensification of the sense of guilt will be inseparably bound up with it."
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IDEAS CURATED BY
CURATOR'S NOTE
Sigmund Freud's Civilization and Its Discontents delves into the eternal conflict between humanity's instinctual drives and the demands of societal order. He argues that civilization curbs our aggressive and sexual impulses to foster communal harmony, but this repression fuels an underlying sense of dissatisfaction. Freud examines how the struggle between the pursuit of pleasure and the necessity of order shapes human experience, touching on religion, guilt, and the roots of unhappiness...
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