By Sigmund Freud 48 avTomocearmicaL spy ‘Tar 10 AND TE 1D Naw ernopucTORY LECTURE OW PrvcHOANALYAs ‘AN OUTUNE OF PevcHOANALYSES ‘WE QUEETION OF Lay ANALYaS JONES Axo THEIR RELATION 0 TE UNCONIcIOUS ‘@vizaTion ANo 115 puiconreNTs ivilization AND ITS es Discontents SIGMUND EREUD Newly Translated from the German and Edited by‘convmci @ 1981 aw jaseas srabcsry rimsr mnaeAN rosTi0N 1962 {trary of Congres Catalog Catt No, 81340 CONTENTS Ears Fnroduction « Civlinson and ie Dicontents Bibliography and Author Index (Gener Index 5EDITOR'S INTRODUCTION DAS UNBEHAGEN IN DER KULTUR (0) Geawan Eprross: 1930 Vienna: Internationaler Prychoanalytischer Verlag. Pp. 136. 1931. nd ed. (Reprint of lat ed, with yome additions) 1934 GS. 12,29-114. Be 1949_GW., 14, 421-506, . (@) Bxouae Teanstarion: Grlization and ite Discontents 1930 London: Hogurth Press and Institute of Prycho-Analysiy, ‘New York: Cape and Smith. Pp. 144, (Tr. Joan Riviere) “The present tranalation is based on that published in 1990. ‘The fint chapter of the German original, was published slightly inadvance of the rest ofthe book in Payhoanel. Bowrpeng, 1 {4}, Noverber-December, 1929. The fith chapter appeared rately in the next iarue of the same periodical, 2 (1), ‘Fabwary-February, 1930. Two or three extra footnotes were ‘eluded in the edition of 1931 and a new final sentence wat fated to the work. None of these additions appeared in the tater version ofthe English translation. Freud hgd finished The Futwe of ox Iwsin in the autumn of 1927. Dunng the following-two years, chiefly, no doubt, on sgcognt of his ilnen, he tproduced wery Kile. But in the ‘nmer of 1929 he began writing another book, once more om J ecological subject. The first draft was finished by the end of “Jaly; the book was sent to the printers early in November ‘znd was actually published before the end of the year, though Hrcarvied the date 1980" on its tde-page (Jones, 1957, 157-8). ‘The original tie chosen for it by Freud was ‘Das Unplick i ‘dr Kaloe” ‘Unbappinees io Civilization’); but ‘Unghie was Inter altered to Usdehage’—a word for which it was dificult toSeeeeeeeeaeetas —_— 6 CIVILIZATION AND ITS DISCONTENTS ‘choose an English equivalent, though the French ‘malaise ‘might have served. Freud suggested ‘Man's Discomfort in Ginitation’ in. a letter to his tranalator, Mes. Riviere; butit was the henelf who found the ideal solution ofthe diffculty in the tite that was finally adopted, ‘The main theme of the book—the irremedable anagoniem between the demands of istics andthe retrctonsc eng Mion may be traced back to some of freu's wry cote Prycholgeal wrings. Thuy on May 31 109%, Be wee Flew that ‘ncest antisocial and Cation’ cosas 2 Brora reunion oi (ead, 180 Dra Ny and ¢ Yes later, in a paper on ‘Salty inthe Actoloy at he Nearer (100), he wrote tat we may jay Pod ore Siilinntin responsible Br he spread of neuro’ Necae the, ey waged dos wt em ae tegered represion as beng holy due extn inden Though init Tae Bays (19052) he pole of she Invene relation holding between ilination eal che fee developneat of sway’ (Sundar Ba, 7, 20), eueahere a ‘Re same work he had the lowing comment soe ee ams aginst the sexual instinct that emerge dng i ato Period "One get an impresion tom ceed eden tare Snsrucson of thse dats itn product ef gfuentnn al Aboubt education hat much to-do with it. bat is cig Aeelopment is organically determined and fed by beens and it can occadonaly coat withot any hap ol oe Sducation’ (id, 177°8) ‘The ation of re bing an ‘genic repreion* paving the way to ciilization—a notion that is expanded inthe two long fotos atthe beginning and end of Chaps 1 (ph Wo sod 52 below) — goes back othe sumecary period alter > Flies of Novenber [4 1607, Breud wrote that be had chey “that vornething organic played spurt in repree (Freud, 1950a, Letter 75). He went on, in precy the sense of thes fotnots,tosugesttemnportance ad acre teprenicn ofthe adoption ofan psght carage ad the mpactecar ot sell by sight athe dominant sense As ea hist ort fame Hen occurs in alter of January Ll, 1897 id Lae 55). Tn Fred's published waltigs the only mentons of tee ‘ess Bere the reenton sees to Bem hot Page fa EDITOR'S INTRODUCTION 7 ‘Rat Man’ analyse (9004), Stnderd Ed, 1, 267-8 and a lt thorter one in the sesond paper on the prychology af lve {isi2d Ih, 1,16, In paral, no sigs te expe, {Sterna erg of liation sto odin what ny fs lengat of Fred's eater ducnatons of the subject bs paper tn “Civilized” Sexual Morality and Modern Nervous Mine? (loons) which ves the imprenion of the newicions of (Setistin as soeting noose fom win. But indeed no cea evatation ofthe part plyed in these rtictons by inter] and extemal ftencs aod of thelr Teipocl ets war possble i Fred inversgaion of ep Foyt ha el him hie opts fhe perc 8 Wo’enga fom the indvidanly case objection Tex Tecan of ts that such a lange part of the preent ork (Specially in Chapters VIL and Vil) i concerned with the etic esplratin and carifeaton ofthe natae of these of gus ad tat Freed (on pI declares bis "nenton feprstthe ene of uit the ost mporeant problem ite Scvlopient cfcsto’ Ang this ro the ground foe theteenad major deine ofthis wok (hough ner of tem isin ct a ede inc) the destructive lint ee ington orn aon sets dem ieee Bw eee sa ad ct tn ae i Ferrin ta cee ron cate me et rae te gen Ft ing Siem wo ie Eo te Te ea eh a cee ser of eel rine ha bere nSen ©) ot a ro ea coin oe ais ie canna era anak ae eee Fe et Norn pen ee ere ye a rg eer deere oor me i emal fe ie ct mes i ete 2 The mec touched on fn many other woes, among which may seit pro ie Races ce ra ‘Sioned Bd, 19,210 the int pages of The Ft of Mason 927), "and the last paragraphs of Why War? (19330),8 CIVILIZATION AND ITS DISCONTENTS stage’ (ibid, 199m). The independent sources indicated were to be traced to the seitpreservative instincts, This pasage wat altered in the edition of 1918, where it was stated that ‘the impulse of crucity arises from the inatinct for maitery’ and the phrase about its being ‘independent of sexuality’ was omitted. But already, in 1908, in the course of combating. Adler's theories, Freud had made a much more sweeping pronounce. ‘ent, I Section T of the third chapter ofthe ‘Lite Hans” case history (19094), Freud wrote: ‘T cannot bring myself to assume the existence of a special aggressive instint alongside of the ‘familiar intines of selfpreservation and of sez, and on an ‘equal footing with them’ (ibid, 10, 140). The reluctance to accept an aggrestive instinct independent of the libido was ‘sisted by the hypotheris of narcissism. Impulses of aggresive ‘et, and of hatred too, had from the first seemed to belong to the selfpreservative instinct, and, since this was now submusned under the libido, no independent aggrestve instinct was called 4 And this was 0 in spite ofthe bipolarty of object relations, ‘of the frequent admixtures of love and hate, and of the ‘origin of hate itv (See ‘Instincts and their Viciuieuder (19180), Standard Ed, 14, 138-9.) Te was not until Freud's hypothesis of a ‘death instinct” that a truly independent ‘sggresive instinct came into view in Beyond the Pleasure Principle (19209). (See, in particular, Chapter VI, ibid, 18, 52-8) But ‘itisto be remarked that even there, and in Freud's later writings (Gor instance, in Chapter TV of The Ego and the 1d), the aggree sive imntint was sill something secondary, derived from the primary seledestracive death instinct. This i still true of the ‘Present work, even though here the stress ie much more upon ‘the death instinc’s manifestations eutoards; and iti also true of ‘the farther discusions ofthe problem in the later part of Lectore XXCKIT of the New Intrductry Lectures (19894), and at more than one point in the posthumously publiabed Oxdlise of sche nabs (19404 [1938}). It is nevertheless tempting %0 quote ‘couple of tentences from a letter written by Freud on May 27, hte nb te Sco a eres earch Siaie ae gore an eee Eager @Acnnke dates ae ae rohit ep gee ant ‘Sua the oon tothe ring Seward te ido Sooveeene mine Ganvianwiets antes pee rere a Soper eee Sear Saetiteaee cet aie reece ag eegratancemn men carer ne Te will thus be obvious that Cisilization and its Dixontets isa work Whose interest ranges far beyond sociology. Considerable portions ofthe earlier (1930) translation ofthis work were included in Rickman's Ciliatien, Wer and Death Selections from Three Works by Signand Fred (1939, 26-81) Yeas vey nly alowed wo repre it Bee. The woe geil cc te td ns ifr warlton) Append A FR Ste fees eno fey eth Tarte ad 5S; cer by Frew in Seton VE of he paper writen sont ‘lee ts eter, "Asalus Temiaie and faterauabie 9374).aera | | | CIVILIZATION AND I'f§ DISCONTENTS 1 Tris imposible to exape the impreion that people commonly tie ae sanards of measurement that they sek power, ‘Secon and wealth for themaelves and admire temn in Oma, tod hat they andrei wat oft vale in i Aad Yet in making any general jodgement ofthis srt, we are in {danger of forgetting how variegated the human workd and its ‘mental fe are. There are a few men fiom whom their coo temporaie donot witihold admiration although ther great ‘etre on ateibuts and achievements whieh ae completly foreign to the alma and ideal ofthe muldeide. One might Eye irae Mn aah ale Which appreciates thee great men, while the large Cares nothing for them. But things ace probably not a2 1s that, thanks to the dicrepancis berween people's ad their ations, and wo the diversi oftheir wishful ‘One of these cxcepional few cals himse my fiend ia bis Jeers to me T had sent him my small bok sha eat religion 25 an iludon,* and he answered that he endrey agreed with ‘my judgement upon religion, but that he was sorry Thad not Propelyappredated the true source of religious leatmente "Tas he sys, cons in a pecllar fling, which he hinwelf is never without, which he finds confirmed by many ethers aid irhich be may suppose is present in milliocs of people: Tis feeling wich he would Uke to call a smaation of ‘ceri, 2 ealng at of something Limitem, unbounded —as it wee, ‘oceanic. This fecling, be adds, isa purely mbjectve fact not an article of faith; #€ brings with itn0 ausorance of peronal Immoraly, bat iia the source ofthe religious energy which seized upon by the various Churches and religious systems, rect by them int particular channels, and doubles ala ° exhausted by them. One may, he thinks, rightly call oneself felgous on the ground of this oceanic feling alone, even it ‘one rejects every belief and every iasion. ‘The views expressed by the friend whom I so much honour, [The Pate of Blaioa (19250).errreeeeeeee 12 CIVILIZATION AND ITS DISCONTENTS and who himself once praised the magic of illusion in a poem,} caused me no small difficlty. Y cannot discover ths “oceanic? feeling in myaelf. Tt is not easy to deal scientifically with feelings. ‘One can attempt to describe their physiological signs. Where ‘his is not poesible—and Tam afraid thatthe oceanic fecling too will defy this kind of characterization —nothing remains but to fall back on the ideational content which is most readily associated with the feeling. If T have understood my friend rightly, he means the same thing by i as the consolation offered by an original and somewhat eccentric dramatist to his hero who is facing a slZinflicted death. “We cannot fall out of this world,’ * That is to say, itis a feling ofan indisoluble bond, of being one with the external world as a whole- I may remark that to me this seems something rather in the nature of an intellectual perception, which is not, it ie true, without an accompanying feling-tone, but only such as would be present with any other act of thought of equal range. From my own experience T could not convince myself of the primary nature of such a feling. But this giver me no right to deny that it does i fact occur in other people. The only question fs whether iti being correctly interpreted and whether it ought to be regarded. 1s the fons erigo of the whole need for religion. T have nothing to suggest which could have a tecisive in- ‘uence on the solution of this problem. The idea of men's receiving an intimation of their connection with the world around them through an immediate feeling which is from the futet directed co that purpose sounds so strange and fits in 10 badly with the fabric of cur prychology that one is justified in attempting to discover a psycho-analytic—that i, @ genetic ‘explanation of such a feeling. The following line of thought sugges its Normally, there is nothing of which we are more certain than the feling of ourself, of our own ego.” This eo 2 Lael adie 1991] Lilli [1919}-—Since the publication of is wo oak Zt dt Remar (1849) and Le i'r ikon (1920), T nee no longer hide the fact thatthe end spoken tin he {ents Romain Rolland. [Romain Reland had wten to Freud about fhe ‘oceanic fetng’ In leer of Daceber 5, 1927, very soon afer he Publletion of The Fate of Hin) * Ohsitian Ditch Grabbe [1801°96), Hamil: ‘fa, aus der Welt ‘erden wir nicht allen, Wir ad cama darn” Faded, we shall hot ‘Out of this world. We ae a i cace and for al") '* [Some remarks on Freud's use of the teres ‘eget and ‘self will be aavitization AND ITS DISCONTENTS 15 appear tow armomething atonomost and unitary, mashed ltcy from everyting ee. That such a0 appearance deep, and hat on the conrary the ego contaued im ward, without a27 sharp delimitation igo an encoseos Imetal eny which we dedgaate a the id and for wich it sor ed of ah a dane fade by evan rearch, which shoud sl have mich more (ig soa io toe ta ute a nyt, the eg seco mana et ae she Tne of demarcation There only one nately a trea ate but nt one that cam he sigma ax pac Iogieat~in which docs aot do thi tthe ight of big fa “love the boundary between ego and object threatens to melt vey. Agtotal he evidence obi sen ran wane ove declares that‘ and ou are one, ands repre to behave oe ee fc What pore un is phytase! fee, aarmal]feneton mun alo, of coum, lable ob darted by pathologie! proces’ Palo he tmade ts agate wid grew umber of ates wea te Souoday ns Betesn the oa he eternal wed Become ceria rin hich they te actualy dra incre ‘There are caus in whch parts of persis wn body even porn this own mental ish poerpony though tad Ege appear alent him and tno loging oh ee the ccs wh oe wel thing tht leary xgiaate ns own ego ada ought tedaowlged by Ths even the elng of or om got tet to dtrbanct aod the Bounds ofthe gear sot oman Further reflection tle ut chat thea’ egoeling cannot have heen the tame fom the begining. Team hy Roe through «proce of development hc canot, of couse, be Akmontated but which admis of ing contrvcted with 2s degre of probably. An nt a he bree doce ots et fad he Bir Intodseson to Th Hr and he 1 (208, Sides?) TI Boat Seon I of he Seer ca bry (910, PCE the any wring on the wpe sod go: Te ney ei oo te , fang eng fmt Trt pero Suge Begs Seetacet tate (015) w lcm cots 5 ak14 CIVILIZATION AND ITS DISCONTENTS distinguish his ego from the external world asthe souree of the ‘sensations fowing in upon hima, He gradually learns to do 9, in responte to various promptings.t He must be very strongly imprest by the fact that some sources of excitation, which be will later recognize as his own bodily ergans, can provide him with sensations at any moment, whereas other sources evade ‘him fom time to time—among them what he desires most of all, kis mother’s breast—and only reappear at a result of his screaming for help. In this way there is forthe frst time set over against the ego an ‘objec’ inthe form of something which exists ‘outside’ and which is only force to appear by a special action,* [A further incentive to 2 disengagement of the ego from the {general mass of sensations—that is, to the recognition of an ‘outside’, an external world—is provided by the frequent, ‘manifold and unavoidable sensations of pain and unpleasure the removal and avoidance of which is enjoined by the pleasure principle, in the exercise of its unrestricted domination, A. tendency arises to separate from the ego everything that ean become a source of such unpleasure, to throw it outade and to ‘create a pute pleasure-ego which is confronted by astrange and ‘threatening ‘outside, The boundaries ofthis primitive pleasure- ‘ego cannot escape rectification through experience, Some ofthe things that one is unwilling to give up, because they give pleasure, are nevertheless not ego but objec; and come suffer- ‘ngs that one secks to expel turn out to be ineparable from the ‘go in virtue of their intemal origin. One comes to learn a procedure by which, through a deliberate direction of one's sensory activities and through suitable muscular action, one can differentiate between what is internal-—what belongs to the eg0 ‘and what is external—what emanates from the outer wor. In this way one makes the frst step towards the introduction of| ‘the reality principle which is o dominate future development! 2 Un dhs paragraph Freud was going over fait ground He had Sta mean thappines, There mach nore oe a a {ez below, p. or . “ fe may goon fom here to conde he ntereting es in sc pe nit rooninnty sought ne ey IRenof beauty, wherever beauty present lec 1+ our judgement—the beauty of human ferma sod gestees ot ‘tural objects and fndaapes and oferta eee ‘eatin, Tis sere sade to the gales ee ovens api he hen frag acon cent 2 gat deal. The esjorment ofbeaty hess ees ea Intontatng quay of eng: Bera he ne ctee ey there any dar cata neeatty fo fe Yet eet a to do witout fe "The wnes of serge can alt condone under which things are fel as beaut ait been inate to give ny cing? ae felt as beautiful, but it hae fF1 noth example of an impulse inhibited in iw ain) ‘Beauty’ and 80 CIVILIZATION AND ITS DISCONTENTS beauty, and, at urually happens, lack of success is concealed beneath a flood of resounding and empty words. Prycho- analysis, ely, bas scarcely anything to say about ‘beauty cither(AUl that seems certain is its derivation from the ficld of sexual feeling. The love of beauty seems a. perfect ‘auraction”* ar orginally atrbutes of the sexual abject. I ‘worth remarking chat the genitals hemlves, the ight of which ib always exciting, are neverdclen hardly ver judged to be ‘eautfl; the quality of beauty seems, intend, o attach to certain secondary seual characters Tape ofthe incompletenes [of my enumeration (p.28)) Gye on fi ema a onion toa ena) programme of Becoming happy, whicr the pleasure prin- ciple imposes on ut [p. 23}, cannot be falled; yet we sust not—indeed, we cannat—give up our effors to bring it hearer to fulfment by some means or other. Very diferent paths may be taken in that direction, and we may give prionty Ether othe positive aspect ofthe ar, that of gaining pleasure, for tos negative one, that of avoiding unpleasure. By nove of these paths can we aan all chat we desire. Happine, in the reduced tense in which we recognize tas posible problem Of the economia ofthe individual's Hbida. There is no golden rule which applies to everyone: every man must find out for. bbimeelfin what particular fashion be ean be saved. Al kinds of different factors will operate to direct his choice. It isa question ‘of how much real satisfaction he can expect to get from the ‘external world, how far he is led to make himself independent ‘oft, and, finally, how much strength he fels he bas for altering the world to euit hie wishes. In this, his peychical constitution will play a decisive part, irespectvely ofthe external crcum- stances, The man who is predominantly erotic will give frst preference fo his emotional relationships to ather people; the rarcisistic man, who inclines to be selesuficient, will seck his * [The German i’ mean ‘tin’ an wall a ‘charm’ or ‘atrne- tion. Freud had argued on the mime ine in the ft eden of hi “Tow Boy (19084), Stonrd Bi, 7, 208 ar well ina footaote aed Ao that work io 1915, Id 156) ‘(ihe alain i o a saying atuibuted 10 Frederick the Greats in sy State every man can te saved after hi own fubion” Freud bad he's shore tne ble, in Lay Aner (1926), Standard Ey, qed ‘Be. 236) CIVILIZATION AND ITS DISCONTENTS 31 ‘main satisfactions in his internal mental processes; the man of action will never give up the external world on which he ean try out his strength.! As regards the second of these types, the nature of his talents and the amount of instinctual sublimation open to him will decide where he shall locate his interest. Any choice that is pushed to an extreme will be penalized by expos ing the individual to the dangers which arte ifa technique af living that has been chosen as aa exclusive one should prove inadequate. Just as a cautious busines-man avoids tying up all his capital in one concer, 0, perhaps, worldly wisdom will advise us not to look for the whole of our satisfaction from a Single aspiration, Its access is never certain, for that depends on the convergence of many factor, perhaps on none mare than on the capacity ofthe psychical constitution to adapt it function to the environment and then to exploit that environment for a yield of pleasure. A person who it born with a specially un- favourable instinctual constitution, and who hat aot properly undergone th transformation and rearrangement ofhis ibidinal ‘components which is indispensable for later achievements, wil find it hard to obtain happiness from hit external situation, cspedially if he is faced with tatkt of some diffcalty. Av a last ‘technique of living, which will atleast bring him substtutive satisfactions, he is offered that of a fight into neurotic illnese— 1 flight which he usually accomplishes when he is stil young. ‘The man who sees his pursuit of happiness come to nothing in later years can sil find consolation in the yield of pleasare of chronic intoxication; or he can embark ‘on the’ desperate attempt at rebellion seen in a psychoris* ‘Religion restricts thi play of choice and adaptition, since itimpones equally on everyone its own path to the acquisition of hhappiness and protection from suffering. Its technique consists in depressing the value of life and distorting the picture of the real workd in a delusional manner—which presupposes an intimidation ofthe intelligence. At this price, by forcibly xing 2 [reud farther develops his deat on theve diferent types in his ape on "Libiinal Type (19316)] * esta 193°} Tel impaled to pon out one at leat ofthe s2ps that have ben eft inthe account given above, No daca ofthe Ponies af human happinas ould omit to take ito comteration Ue relation betreen nares and objet ido, We require to now Highs eet spend! ses fr he conn te32 CIVILIZATION AND 11s DISCONTENTS ‘them in a state of prychical infantile and by draving them into a mast-delusion, religion succeeds in sparing many people an individual neureni. But hardly anything more. There ar, ‘we bave said, many paths which may lead to such happines. as is attainable by men, but there is none which does 30 for | certain, Even religion cannot keep its promise. If the believer finally seer himgel€ obliged to speak of God's ‘inscrutable decrees’, he is admitting that all that is left to him ap a last [ponible consolation and source of pleasure in his suffering s ‘oconditional submission. And if he is prepared for that, he ‘ould probably have spared himself the der he has made, ur Ovr, enquiry concerning happiness has nat so far taught us ‘much that isnot already common knowledge. And even if we proceed from it tothe problem of why it sso hard for men to be happy, there seems no. greater prospect of learning. an new. We have given the answer already [p.24] by pointing to the three soures from which our suffering comes: the superior Power of nature, the feebleness of our own bodies and the adequacy ofthe regulations which adjust che mutual relation- ships of human beings in the family, the state and society. In regard to the first two sources, our judgement eannot hesitate Jong. Tt forces us to acknowledge those sources of ruffering and tw submit to the inevitable. We shall never completely master nature; and our bodily organism, itself a part of that nature, will always remain a transient stractare with a limited capacity {for adaptation and achievement. This recognition does not have 8 paralysing effect. On the contrary, it point the direction for ‘our activity, If we cannot remove all suffering, we can remove some, and we can mitigate some: the experience of many ‘thousands of years has convinced us ofthat. As regards the third source, the social source of suffering, our attitude isa different fone. We do not admit it at all; we cannot see why the regula- tions made by ourselves should not, on the contrary, be a pro- tection and a benefit for every one of us. And yet, when we ‘consider how unsuccessful we have been in preciely this eld of prevention of suffering, a suspicion dawns om us that here, too, a piece of unconquerable nature may le behind —this time 1 piece of our own psychical constitution. ‘When we start considering this posibility, we come upon a contention which isso astonishing that we must dwell upon it. This contention holds that what we call our civilization is largely responsible for our misery, and that we should be much happier if we gave it up and returned to primitive conditions, call this contention astonishing because, in whatever way we may define the concept of eivlieaton, itis a certain fact that all the things with which we seek to protect ourseives against the threats that emanate from the sources of suffering ate part of Soereseeeeeaaaeeeeeme 34 CIVILIZATION AND ITs DISCONTENTS E How has it happened that so many people have come to take up this strange attitude of hortlty to civilization™ T believe that the basis of it was a deep and & satisfaction with the thea existing state of cviliation and that ‘on that basis a condemnation of was built up, occasioned by ‘certain specific historical event, I think I know what the lag and the lat but ove of thove occasions were. I am not learned. enough to trace the chain of them far back enough in the ‘intory of the rman species; but a Stctor ofthis kind ote to ‘civilization must already have been at work in the victory of (Christendom over the heathea religions, Fort was very dowel ‘elated to the low catimation put upon earthly life by the as dante ro ee metas tag rue oe ted So wrongly attributed to the absence of complicated cultural emanda what waa infact due tothe bounty of nature and the ‘ase with which the major human needs were sted. ‘The lst ‘ccason is epecially familiar to us. Tt aro whem people came te Eno shot he mechani ft earn, a tan to undermine the modicum of happinem enjoyed by cviled ‘men. Tt was discovered that a penion becomes neurotic because Ihe cannot tolerate the amount of frustration which society {mpeses on him in the service ofits cultural ideals, and fe wat inferred from this that the abolition or reduction of the demands would retin etir o pombes of pie ‘There is also an added factor of diaappeintmnent During the last few generations mankind has made an extraordinasy advance in the natural science and im ther technical applica tion and has established his contol over nature in a way never before imagined. The single steps of this advance are common Anowledge and itis unnecessary to enumerate thea. Men are proud ofthe achievement, and have aright to be. But they teem to have obverved that this newly-won power over space 2 (Freud had dicuned thir quan at considerable length two yee eae in he opening chapter of Th Fer gf an aoe 827} CIVILIZATION AND ITS DISCONTENTS 55 and time, this subjugation of the forces of nature, which is the falslment of a longing that goes back thousands of yeary, hat ‘not increased the amount of satisfiction whieh they may expect from lie and has not made them feel happier. From the recognition of this fact we ought to be content con clude that power over nature is not the only precondition of ‘human happiness, just as it is not the only goal of cultural endeavour; we ought not to infer frm it that technical progress in without value for the economics of our happines, One would ike to ask: is there, then, no postive gain in pleadure, 20 ‘unequivocal increase in may feeling of happiness, if T eas a8 often as I please, hear the voice of child of mine who is living hhundreds of miles away or if can learn in the shortest possible time after a friend has reached his destination that he has come through the long and difficult voyage unharmed? Does it mean nothing that medicine has succeeded in enormowily reducing infant mortality and the danger of infection for women ia childbirth and, indeed, in considerably lengthening the average life of a civilized man? And there is along list that might be added to benefits of this kind which we owe to the much ‘despised era of scientife and technical advances’ Bat here the voice of pessimistic criticism makes ielf heard and warns us that most ofthese satisfactions follow the model of the ‘cheap. enjoyment’ extolled in the aneedote—the enjoyment obtained by putting a bare leg from under the bedelothes on a cold Winter night and drawing it in again. If there had been no railway to conquer distances, my child would never have let his native town and T should need no telephone to hear his voice; if tuavelling scrou the ocean by ship had not beea introduced, my ‘fiend would not have embarked on his sea-voyage and T should not need a cable to relieve my anxiety about him. What is the tte of reducing infantile mortality when it is precisely that reduction which imposes the greates restraint om us in the Degettng of children, so that, taken all round, we nevertheless rear no more children than in the days before the reign of hhygiene, while atthe same time we have created dificult con- itions for our sexual life in marriage, and have probably worked against the beneficial effets of natural selection? And, finally, what good to usis along lie iit is dificult and barren of Joys, and iit ino fll of misery that we can only weleome death su deliverez?39 CIVILIZATION AND ITS DISCONTENTS Tt seems certain that we do not feel comfortable ia our present-day civilization, but tis very diffcul to form an opinion ‘whether and is what degree men of an earlier age felt happier and what part their cultural conditions played in the matter. ‘We shall always tend to consider people's distress objectively— that isto place ourselves, with our own wants and sensibilities, in tiey conditions, and then to examine what occasions we should find in them for experiencing happinest or unhappiness, ‘This method of looking at things, which seems objective be- ‘cause it ignores the vatiations in’ subjective sensibility, i, of course, the most subjective posible, since it puts one’s own ‘mental states in the place of any others, unknown though they ‘ay be, Happines, however, is something esentally subjective, [No matcer how muich we may shrink with horror from certain situations —of a galley-slave in antiquity, of a peasant during the Thirty Years’ War, ofa vietim of the Hely Inquisition, of a Jew avaiting a pogrot—itis nevertheless impossible for bs t0 Teel our way into such people—to divine the changes which original obtuseness of mind, a gradual stupefying process, the cessation of expectations, and cruder or more refined ‘methods of narcotization have produced upon their receptivity to sensations of pleasure and unpleasute. Moreover, inthe cate of the most extreme posibility of suffering, special mental protective devices are brought into operation. It seems to me “unprofitable to pursue this aspect of the problem any further. Teis time for'us to turn our attention to the nature of this civilization on whose value as a means fo happiness doubts have bbeen throvn. We shall not look for a formula in which to exe pres that nature ina few words, until we have learned some- thing by examining it. We shall therefore content ourselves ‘with saying once more that the word ‘civilization’ * describes the whale sum of the achievernents and the regulations which distinguah our lives from those of our animal ancesters and ‘which serve two pusposes—namely to protect men again nature and to adjust their mutual rlations* In order to leara -more, we will ring together the vatious features of civilization individually, as they aze exhibited in human cominunities Ia bing s0, we shall have no hesitation in letting ourselves be “Rl For the erarlation of tis word see the Editor's Note Tha Bute of onlin "See The Pace fa Main, CIVILIZATION AND ITS DISCONTENTS #7 guided by lingubtic usige of, at itis alo called, linguistic {Ealing inthe conviction that We hall hus be doing justice to inner discernment Which sil daly exprenion in abtrict tram, ‘The fist stage is easy. We recognize as cultural ll ativities and resources which afe useful © men for making the earth serviceable o them, for protecting them agains the violence of the forces of nature, ad #0 on. As regards this side of cvlzn- tion, there can Be sarely any dub. If we go bac far enough, wei thatthe fst acb of evizaion were the we of oly the {uning of contol over Gre and the construction of wellings ‘Arsong these, te contol over Sze stands out ats Gute ext condinary and un ‘achievement while the others ‘pened up paths whick man has followed ever since, and the Stimulus to which is easly guesed. With every tool man i erecting his owa organs, whether motor oF tecuory, or i ‘emoving the limits to their funesoning. Motor power places ganic fores a his disposal which, Ike his masces, he can employ in any rection; thanks to ships and sirera neither ‘water or air can kinder his movement; by means of petals Ie corrects defo in the lens of is own eye; by mesa of he 2 Preheat materi ncomplete mt and not maepble fo clear irre, mercies atau o's toc ena Scinding Socvabout tbe og of hit Sua eae 1 bar tah Primal tan bad ho abi hen became cotact wih fe ot Being an itn dae cmncced wir, by pong rout Sd iva oh anne eget tw poner ele oe set {he egal pale view taken of woghes of fame as hey soot Pest Bh fe by mace heme hh mars nm, Culver Lips and Rabin” Gangsta, el hark tack {in threore x Kid ofc act with ele am cloyment of wel [acy in homers competion, Toe rs persn renounce Scie ded spare he ew Se tcay Wo iy hs td tba ohhh own ue By damping dows the tof sown sonal exon, he had tamed he cara tee ire. Tapes Ctrl conus wat {has the evar or hs renunciation ic: Further nS tog ‘on ind bra epyinerd panran ofthe irc which vs Red eaptre Cn the domenica, bestn tency tnd ponte eat {isd tote empton of is See. Yen remarie te, how ‘ealncty say xpeence tne io the conmectsheiweat SEM, ie sod welral otim—"[oad dpsed tote Se Secon erect a fr see nd Deter {ise 1901). Te connection with enthlion came ratte A ‘Evotscereno wil tc fed i he Bator owe ee pop on Abe bj The Acqiion and Gono a Fee {102}38 CIVILIZATION AND ITS DISCONTENTS telescope he sees into the far distance; and by means of the Imicroseope he overcomes the limits of visibility act by the structure of his retina. In the photographic camera he has created an instrument which retains the fleeting visual impres- sions just as a gramophone dise retains the equally fleting auditory ones; both are at bottom materializatons of the power Ihe poseses of recollection, his memory. With the help of dhe telephone he can hear at distances which would be respected as tunattainable even in a fairy tale, WeitiAg was in its origin the voice of an absent person; and the dweling-houre was a sub- stitute for the mother’s womb, the fist lodging, for which in all, Tkelihocd man sil longs, and in which he was safe and felt at ‘These things that, by his science and technology, man has Drought about on this earth, on which he free appeared as a feeble animal organism and on which each individual of his species must once more make its entry (‘oh inch of nature!) a a helpless suckling these things do ot only sound like a fairy tale, they are an actual fulflment of every—or of almost cevery—fairy-tle wish. All these asseta he may lay claim to a8 his cultural acquisition. Long ago he formed an ies! conception of ominipoteace snd omniscience which he embodied in his gods. To these gods he attributed everything that seemed tnattain- able to his wishes, or that was forbidden to him. One may say, therefore, that these gods were cultural ideals. To-day he has come very close to the attainment ofthis ideal, he has almost become a god himoelf Only, itis true, in the fashion in which ideals are usually attained according to the general judgement of humanity. Not completely; in some respects not at all, in other only half way. Man has, ar ic were, become a kind of * In Bog in the oxginsl. This very Shakespearean prise ie notin {cto be found i the can of Skepeace. The wor Pore inch of Nature” ecut, however, in a novel by George Wiking, Tm Pall tere of ear Pres of Tye, were they are dead by eric to hs nant daughter work was printed in 160, ot shee pba of Sheen lym ih lw haben ‘ought w have had a hand. Freud's unenferedscqenntance Dhtase it explained by iu appearance tm a dicomion of the oigaa of Fide in Georg Brandes welbkoown book on Shakepeate, 9 py of ‘he German tramlation of which ads place in ress ory (ratio, 890) Hes known to have really edzired th Dani rite (oes, 186%, 12), an the ame Boks owed in paper cn CHE re cask (18187) CIVILIZATION AND ITS DISCONTENTS $9 prosthetic! God. When he puts on all his auxiliary organs he it fruly magnificent; but those organs have not grown on to him and they til give him much trouble at times. Nevertheles, he in entitled to console himself with the thought that this develop- ‘ment will aot come to an end precisely with the year 1920 4.0. Fature ages will bring with them new and probably wnimagin- ably great advances in this Geldof civilization snd will increase ‘man’s likenes to God still more. But in the interests of our investigations, we will not forget that present-day man does not feel happy in his Godlike character. We recognize, then, that countries have attained a high level of civilization if we ind that in them everything which can ait in the exploitation of the earth by man and in his pro- tection against the forces of aature~everything, in short Which is of use to him—is attended to and efecively carried fut In mach countries rivers which threaten to flood the land are regulated in their flow, and their water is directed through canals to places where there isa shortage oft The sil is eate fally cultivated and planted with the vegetation which it suited to support; and the mineral wealth below ground is assiduously brought to the surface and fashioned into the re- quired implements and utensils. The means of communication fre ample, rapid and reliable. Wild and dangerous animale have been exterminated, and the breeding of domesticated animals flourishes, But we demand other things from civiliza- tion besides these, and it is a noticeable fact that we hope to find them realized in these same countries, A though we were seeking to repudiate the first demand we made, we welcome it as a sign of civilization as well if we see people directing their ‘are too to what has no practical value whatever, to what is ‘selest~if, for instance, the green spaces necesary ina town as playgrounds and as reservoirs of feah air areal laid out with flower-beds, or ifthe windows of the houses are decorated with pois of lowers. We soon observe that this useless thing which we ‘expect civilization to value is beauty. We require civilized man toeverence beauty wherever he ses it in nature and to create it im the objects of his handiwork so far as he is able, But this far from exhausting our demands on civilization, We expect * (A prensa the medial tern for an artificial adjunct othe body, gait op Gr me ming ov ndopne prs og abe nh or 440 CIVILIZATION AND ITS DISCONTENTS besides tose the signs of cleanliness and order. We do not think highly of the cultural level of an English country town in peare’s time when we read that there was a big dung- heap in front of his father's house in Stratford; we are indignant and calli "barbarous" (which isthe opporte of civilized) wien we find the paths in the Wiener Wald litered with paper. Dirtines of any kind seems tous incompatible with civilization, We extend our demand for cleailiness to the human body 100, We are astonished to learn of the objectionable smell which ‘emanated from the Rei Soleil;* and we shake out heads on the Iola Bella? when we are shown the tiny wash-basin in ‘which Napoleon made his morning toilet. Indeed, we are not snrprised by the idea of setting up the we of toap a an actual yardstick of civilization, The same is true of order. Tt like cleanliness, applies solely to the works of man. But whereas Cleanliness not to be expected in nature order, on the con- trary hae een imitated fom her. Mant observation of the ‘seat astronomical regularities not only furnished him with a ‘ode for introducing order into his fe, but gave him the fist ‘points of departure for doing so. Order isa kind of compulsion {to repeat which, when a regulation has been lad down once and for al, decides when, where and how a thing shall be done, that in every similar circumstance one i spared hesitation and indecision. "The benefits of order are incontestable. Tt enables ‘men to use space and time to che best advantage, while con- serving their poychial forces. We should have aright to expect that order would have taken its place in human activities from the tart and without difficulty; and we may well wonder that this has not happened—that, on the contrary, human beings ethibit an inborn tendency to carelesinew, irregularity. and unreliability in their work, and that a laborious training is needed before they lear to follow the example oftheir celestial models. Beauty, cleanliness and order obviously occupy a special position among the requirements of civilization, No one will ‘maintain that they are as important for life ax contol over the frees of nature or as some other factors with which e shall 2 he wed ill on he ours of Vina} 1 fie wa oeve ted intake Mago, pion + [ie welAsewn Ht in Lake Magoe, ited : ‘few days before the battle of Marengo.) an CIVILIZATION AND 18 DISCONTENTS 41 ‘esomeaequsinted And yet no ont woul cre to pt them in the background ata. Thatcvlaation sno exchaively taten up wih what uel recy down by the example cf beauty vhich we decline to omit fom among the interests of Chllzcon The wsedness of arden quite evident. With egerd to clenlln, we nat barn mind Wat te demanded of by Hypene ar well andl we may spec that even before the day ‘Sic propyast the comecton benween the two wat ot logetherrrnge oman. Yet wtity doc ot entirely explain thet effort omcting co mut be at work bade, ‘No feature, however cea eter o characte cvlaation than iy eaten and coconragement of man's Righer mental Stvkier “Wo tleteal, scenic and arte achievement a th leading role hat canine eden a kama ie Fors toot among thre less are the religous rt en wows conrad tructare 1 have endeavoured 6 tro lighter ‘where! Nex come te speclatios of ploy; and ally ‘har might be called man’ wen his hens of pone pertction ofinvduas, or of peoples ora the whole afhuman- [rand the deniands he sets up onthe baa eh eat The 10 at those creates of sure ae inependent ofone ax ster, but are on the contrary closely fterwoven, increase the Aicley ot only of desing them but of acing thelr foyagial erin, If we tine quite generaly thit {Emmott ceo all man stdes sa sng towards the tre omifset goal of oly and yd of pleat, we sust stppor tat Olas ab trac the mansions of eleaton WBE we have been dscaning her, although thsi ely Miable only in gente andsnsteteectviter But it cannot be doubted tate ther activiten, too, correspond to Hong trode in men—peshpe to seeds which are onl deeoped int ‘inotty, Nor ust we allow ores to be med Up judge ‘ens of value concerning any particular religion, oF phlo- Soph tem, or Meal: Whether we think oo find fa tem the Nptes achievement of the human spit, or wheter oe Atplore thems aberrstions weesnnot bt recogsae at whee thay are prees and, in pec whee they te onan, High eed of cieliation is tmp “The ay but certainly notte least important, of the charac- nite features of elton rmaina tbe ames the mane CE Pe Pe of on ic (19273)ap 42 CIVILIZATION AND 178 DIScONTENTS ner in which the relationships of men to one’ another, their socal relationships, are regulated-—relationshipa which affect a person asa neighbour, 26 source of help, as another peron’s Sexual object, a8 a neraber of a family and ofa Seate. Here tit capecially dificult to Keep clear of particular ideal demands and to see what is civilized in general. Perhaps we may begin by explaining that the element of civilization enters on the scene with che fi attempt to regulate these social relationships, If the attempt were not made, the relationships would be subject to the arbitrary wil ofthe individual: that to say, the physio. aly sooger man would decide them inthe see of he own {interests and instinctual impulses. Nothing would be changed in {his if this stronger man should in his tum mect someone even stronger than he. Human life in common is only made possible ‘when a majority comes together which is stronger than any ‘separate individual and which remains tnited against all separate individuals. The power of this community i then set ‘up as ‘right’ in opposition to the power ofthe individual, which ‘is condemned as ‘brute force’. This replacement ofthe power of ‘the individual by the power of a community eonstivtes the decisive step of civilization. The esvence of it ies in the fuck that the members of the comimunity restrict themselves in their ppomibiltes of satisfaction, whereas the individual knew no such resuitions. The first requisite of civilization, therefore, is that of jstice—that is, the asurance that a law ence made will ‘ot be broken in favour ofan individual. This implies nothing as to the ethical value of such a law. The further course of cultural development seems o tend towards making the law no longer an expresion ofthe willofa small community a caste or a stratum (f the population or a racial group—which, in its turn, behaves like a violent individual towards other, and perhaps tore ‘numerous, collections of people. The final outcome should be a rule of law to which all—except those who are aot capable of entering a community—have contributed by a sacrifice of thelr jnstincs, and which leaves no one—again with the same ‘exception —at the mercy of brute for ‘The liberty of the individual is no gift of evliation, Tt was {greatest before there was any civilization, chough then, itis true, {€ had fr the most part no value, since the individual was scarely ina position to defend it. The development of evil ‘ion impoies restrictions on it, and justice demands that no ons CIVILIZATION AND ITS DISCONTENTS 43. sot tng sloop Sretere telat es some existing injustice, and wm may prove fivourable to 4 Selec ane Serene See Se oes their original personality, which is still untamed by civilization Specs es Se ieee ae aioe nae Suectumen. te ee eee Son sneone ine atence Sepia emia eer Sone go ential Pan aera Qrareas rence oS es oe Poor reed See ee ieee ston dire deer ade sonekcryiincwceat oa ia aso S/S nin wer pr dni sche suet ete orarethterce Shes ciega me eaneehanae See igre iran aeeari nat Supla,jaecsmatrenamas fy hasten inc pret Rtemneriacar Emise aimee earns Stier caterer SAL aiaoed, weer casa Siccniseee cher oiinpacs Serco Siesta: satisfy which is, after all, the economic task of our lives. A few of see te tarmac sevnaecnerhth eee mace ne oneness reek Dacian ete ‘original interest in the excretory function, its organs and pro- certo nate sek ted a reo a por44 CIVILIZATION AND 175 DIScoNTENTS leanlines—qualitics which, though valuable and seelcome in themselves, may be intensified ll they become markedly dominant and produce what is called the anal character. How this happens we do not know, but there is no doubt about the ‘comectness of the finding. Now we have seen that order and cleanlines are important requirements of civilization, although their vital necesty is not very apparent, any more than their suitability as sources of enjoyment, At thir point we cannot fail4o be struck by the similarity between the process of cviea- tion and the libidinal development of the individual. Other fnatines [besides anal erotinm) are induced to displace the conditions for thei satifacton, to lead them into other paths. in most cases this proces coincides with that of the sublimation (of instinctual aims) with which we are familiar, but in some it can be differentiated from it, Sublimation of instinct isan expecially conspicuous feature of cultural development; it It ‘what makes it posible for higher psychical activities, scientific, artic or ideological, to play such an important pert in dil ined life. fone were to yield toa first impression, one would ay ‘that sublimation isa vicisitude which hae been forced upon the {instinct entirely by civilization. But it would be wiser to reflect ‘upon this a litle longer. In the third place,* finally, and this seems the most important of al, itis intpostble to overlook the ‘extent to which civilization is built up upon a renunciation of instinct, how much it presupposes precisely the non-satsfaction (by suppression, represion or some other mean) of powerful Jntincts. This ‘cultural frustration’ dominates the large Rela of social relationships between human beings. As we already know, itis the cause of the hosility against which all Gvlizations have to struggle. It will also make severe demands on our scentic ‘work, and we shall have much to explain here. It not easy to understand how it can become posible to deprive an instinct of satisfaction. Nor is doing to without danger. Ifthe loss is not ‘compensated for economically, one can be certain that serious disorders will ensue. But if we want to know what value can be attributed to our view that the development of civilization is a special proces, * Of my ‘Character and Anal Brot’ (1908), and numerous farther happnes, inspite of everything, along the path oflove. But far- reaching foetal changer in the function of love are neseary * Ce German Rac nes oth igh and aw} % CIVILIZATION AND ITS DISCONTENTS 49 before this can happen. These people make themeelves inde- pendent oftheir object's acquiescence by displacing what they «Mainly value from being loved on to loving; they protect them selves against the los of the object by directing ther love, not to ‘ingle objects but to all men alike; and they avoid the uncer- tainties and disappointments of genital love by turning sway fiom its sexual alms and transforming the instinct into’ am ‘impulse with an inhibited gin. What they bring about in thea selves in this way is a state of evenly suspended, steadfast, affectionate feeling, which has litle external resemblance any more to the stormy agitations of genital love, from which itis nevertheless derived. Perhaps St. Francis of Ati went furthest in thus exploiting love for the benefit of an inner feeling of happiness. Moreover, what we have reeagnized as one of the techniques for falfiting the pleasure principle has often been brought ito connection with religion; this connection may Hie in the remote regions where the distinction between the ego and. objects or between objects themselves is neglected, According to.one ethical view, whose deeper motivation will become cleat to us presently, this readiness for a universal love of mankind and the world represents the highest standpoint which man ean reach, Even at this early stage of the discussion ] should like to bring forward my two main objections to this view. A love that does not discriminate seems to me to forfeit a pari of its own value, by doing an injustice o its object; and secondly, not all men are worthy of love. The lave which founded the family continues to operate in civilization both in its original form, in. which it does ot renounce direct sexual satisfaction, and in its modified form as sim-inhibited affection. In each, it continues to carry om its function of binding together considerable numbers of people, and it does so in 2 more intensive fashion than can be effected Uhrough the interest of work in common. The careless way in ‘which language uses the word “love” has fs genetic justification. People give the name love’ tothe elation between a man and @ woman whose genital needs have led them to found a family; ‘but they also give the name ‘love’ to the positive feelings be- tween parents and children, and between the brothers and sisters of a family, although we are obliged to describe this as ‘aim-inhibited love’ or ‘affection’. Love with an inkibited sim 4 [See below p. 50.)# civintéanton ane-re8 puconemire. tin ht originally aly aloe ad iti li mat Theonvcous Bottle love aod siete love” Sento he nly ssleatoocr bossa popo ee, Tie tacunpee Cone ve ead take as ce families, and aim-inhibited love to ‘friendships’ which become: ae Bee tet acon bee ey ore ee wittiniatba.cheetat ina, be mene ocean cent aat ease ocean he haion ie civilization loses its unambiguity. On the one hand love comes Gb patton the ners cates ote Sey Sake data wit haat sevice ‘This rift between them seems unavoidable. The reason for it 4s not immediatly recognisable. Tt expresesivelf at frst a a toute betwen te Ryan he args common owe ‘the individual belongs. We have already perceived that one of ae ereet tmer cnn se bing peop mene {Srp wnlten Dut the fly wl so give ea op. ‘The more closely the members of a family are attached to one Tete nove set dy tnd toe escve offer ik ind the ores ie eet te ae de Hee me te ome ac etal the cet'sad hich te say coe Bika cldloed wl for tet to be pera by - SS ciara Citas ect eee Deck iRise tly coer ta Un es eve Dero go cen oe i me mi 2 Eo cpu at non ser We tte imrenog peg ry fad i ss, Me te Sepa Pe ers "Fortcrmore, mores won come ino appoion to cvs fon tl Gapiy er actng ae ett inden thon very women wo, athe begining, Iai the foundations of STI ce of Oe cnn nent he Seta diyand coca te imewnt Fetoncoe Meret setae hac ar men const tes Matern aime wie aed cone henner cnry ot Torta inseam eh some thee cases Sethe ea ne canal suction pe ‘energy at his disposal, he has to accomplish his tasks by making an expedient distribution of his libido. What he employs for ee ee as eer es GIVILIZATION AND ITS DISCONTENTS — 51 ‘sexual lif, His constant awociation with men, and his on his relations with them, even estrange bir from his daties at spboiped aud er, The te roman fad he esd into the bby: the claims of civilization and the adopts a hostile attitude towards it. ‘The tendency on the part of civilization to restrict sexual Be ‘sno les clear than its other tendency to expand the cultural aE fy, fotemic, phase already brings wih the roe ton against an incestuous choice of object and tha ix ‘perhaps the mest drastic mutilation which man’s erotic Bfe haa im all time experienced. Taboos, laws and customs impone further restrictions, which affect both men and women. Not all civilizations go equally far inthis; and the economie structure of the society also influences the amount of sexual freedom that remains. Here, as we already know, civilization is obeying the laws of economic neceaity, since a large amount ofthe peyetical ‘energy which it set for its awn purposes has to be withdrawa from sexuality. In this respect civilization behaves towards sexuality as a people ora stratum of it population does which thas subjected another one to its explitation, Fear ofa revolt by the suppressed elements drives it 10 stricter precautionary ‘measures. A high-water mark in such a development has been reached in our Western European civilization. A cultural ‘community is perfectly justiied, prychologically, in starting by proscribing manifestations of the sexual lle of children, for there would be no prospect of curbing the serual lusts of dul if the ground had not been prepared for it in childhood. But such a community cannot in any way be justified in going to the length of actually disesowing such easly demonstrable, and, indeed, wriking phenomena. As regards the sexually mature individual, the choice of an object i restricted to the opposite sex, and most extra-genital satisfactions are forbidden a8 per- versions. The requirement, demonstrated in thete prohibitions, that there shall be a single Kind of sexual Lie for everyone, ddsregards the dissimilarities, whether innate or acquired, in the sexual constitution of human beings; it cuts off a fair nim ber of them ffom sexual enjoyment, and so becomes the source of serious injustice. Tho result of such restrictive measures might be that in people who are normal-—wtho are not prevented by ‘their constitution —the whole of their sexual interests would flow ‘without less into the channels that are left open. But hetero-52 CIVILIZATION AND ITS DISCONTENTS ‘sexual genital love, which has remained exempt from outlawey, itself restricted by further limitations, in the shape of ini tence upon legitimacy and monogamy. Present-day civiliza- tion makes it plain that it will only permit sexual relationships fon the basis of a solitary, indissluble bond between one man and one woman, and that it doesnot like sexuality asa source of peaure in ite own right and is only prepared to tolerate it Decause there i 90 far no substicute for It as a means of propa- gating the human race, ‘This of course, isan extreme picture. Everybody knows that it has proved impossible to put it into execution, even for quite short periods. Only the weaklings have submitted to such an ‘extensive encroachment upon thee sexual freedom, and stronger ‘natures have only done so subject to a compensatory condition, ‘which vill be mentioned later.! Civilized society has found itself obliged to pass over jn lence many transgressions which, according to its own resrips, it ought to have punished. But ‘we must nat err‘on the other tide and assume that, because it does not achieve all is aims, such an attitude on the part of society is entirely innocuous. The sexual life of civilized man is notwithstanding severely impaired; it sometimes gives the im- presion of being in proces of involution asa finetion, just a8 four teeth and hair scem to be as organs. One is probably justified in assuming that its importance asa source of felings of Ihappincs, end therefore in the fulllment of our sim in ie, has sensibly diminished. * Sometimes one seems to perceive that itis ‘not only the prearure of civilization bat something in the nature Of the function itself which denies us ful satisfaction and urges tas along other paths, This may be wrong; its hard to decide.* * Ano the works of dat serie Haglih write, Joba Galeworthy, who enjoy general recognition today, there i short story of which f {ty frmed a high pinion. eis called "The AppleTre’, and it brings fomve tous how the ie of prsenday cilied poopie Iaven bo oath {or the simple natural lve of fro Barman beng "Te ww exprened abo ir spared by the flowing comiders- sions. Man i am animal crganiom wth (ike others) unmistakably Threxual dupontion. The icividunl corresponds to a fasion off symmerial halves, of which, according to some iovatiator, one [rely male and the other female es ally posible hat each all Tas eft perenghrei Se a bolepeal fet whi tough ordinary portance in mental fe, bars grasp aye e1vtzaTION AND 178 DIScoWTENTS 33 leat, We ar acetemed tomy at ory fama beng Spe Sol te sod eae nti opus ad ae bak Soagh smtnny nec ear pune hea soa Enaienn fyi erro het eae Ee yera is Bente ene ey ee sr vay en sce ois nares ae ‘sal glo The ery 2 Cte bal ce ahs conan la ur petit ayer stye and yt se a However anny ert we nn It tee nda ‘ew mty be mle Sade tha hase at Eager the post eat tse free Se oS ERE or a ty vn ni yh Shep oat a ces ied pare Sil Re atl uae ay Sas ee Sancta eres che sand wee aba ‘and above its own sadistic. ii Seats eee54 CIVILIZATION AND ITS DISCONTENTS somali’) publabed in different volume of Fredech S. Kraus ) {Or te city of fing» pchologeal mening fr “nalenen’ ant eralene’ tea ong fore a a 119 othe th of Freud Tin By (19080), Snr Ba, 7, 21020.—‘The fportant ‘Sanguenc fhe prnimity betwee the seal and eect ora ‘rere bn odcand by Feud i the npabibes Dat Kren to Fon ‘Fonmry 1 1800 Greua, 1, He fetid te pie frequen. GET ahance, the ‘Dor’ cos ory (190 (1901), Sead Bl, 4 1-k and th second paper on "The Pryeslogy of Lave” (9120, ‘Bed, Hip. Sno te Bator Note, p'6 © above) y Prrowo-avanenic work has shown us that it i preciely these frastatons of sexaal lie which people known as neurodes, cannot tolerate. The acutotic creates subaiitve satisfactions {orhimsetin is symptoms and these either case him suffering in themselves or become sources of sufering for im by raising difficulties in his relations with his envionment and the vociesy he belongs to. The later fact i easy to understand the forme presents us with anew problem. But civilization demands other ‘erifces besides that of sexual saisaction. ‘We have treated the dificaly of cultural development as a general dificulty of development by tracing i tothe inertia of the libido, wo iw diintination to give up an old poston for a ‘new one. We ae saying much the same thing when we derive ‘the antithesis between civilization and sexuality fom the ee ccumstance that sexual love i a relationship between two dividuals in which a third ean only be uperfiuowsor distri ‘whereas civilization depends on relationships between a con Siderable number of individuals. When a love-relationhip is a¢ its height there sno room let for any interest in the environ- rent; 2 pair of lovers are sufficient to themeeves, and do not even need the child they have in common to make them happy. Tno other case does Bross clesly betray th core of his being, bis purpose of making one out of more than one; but when he has achieved this in the proverbial way through the lve of two dhuman beings, he efses to go furher So far, we can quite well imagine cultural community contsting of double individuals ‘ike thie, who, ibidinally satsfed in themselves, are connected with one another through the bonds of common'work and common intrest. If this were $, civilization would not have t withdraw any enengy from sexuality. But this desirable state of things docs not, and never Gd, exist. Reality showa us that ciation isnot content with the tes we have so far allowed Itaime at binding the members of the community together in a libidinal way as well and Stein, 50 abe Foam roars Fe ec ocept of peptic inert genase an Er nae fo Fron 11S Sede Bay 2756. CIVILIZATION AND ITS DISCONTENTS employs every meant to that end. It favours every path by ‘which strong identifcations can be established between the ‘members of the community, and it semmont up aim-inhibited Ibido on the largest scale so as to strengthen the communal bond by relations of friendship. In order for these aims to be falfled, a rertriedon upon veal fei unavoidable. But we are tunable fo understand what the necessity is which forces cvliza- tion along this path and which causes it antagoniem to sexual- fy. There must be some disturbing factor which we have not yet discovered. “The clue may be supplied by one of the ideal demands, at ‘we have called them," of civilized society. Te runs: “Thou shalt lye thy neighboar as thyself” Tes known throughout the world and is undoubtedly older than Christianity, which puts it forward as its proudest claim. Yet it ie certainly not very old; even in historical times it was sul strange to mankind. Let ut adopt a naive attude towards it, as though we were hearing it {or the fis} time; we shal be unable then to supprest a feeling of and bewilderment. Why should we do i? What good it do ux? But, above all, how shall we achieve i How can it be posible? My love is tomething valuable to me which I ‘ought not to throw away without reflection. It imposes duties on sme for whowe fulfilment I must be ready to make sacrifices. ITT love someoné, he must deserve it in some way. (I leave out of account the tse he may be to me, and ako his posible signi- ficance for me a1 a sexual object, for neither of these two [Kinds of relationship comes into question where the precept to Tove my neighbour is concemed.) He deserves it if he [ike me in important ways that I can love myself in him; and ‘he deserves it he is 0 much more perfect than myself that T can love my ideal of my own self in him. Again, T have to love him i he & my feiend’s on, since the pain my fiend would feel if any harm came to him would be my pain too—I shoal hhave to share it, But ifhe isa stranger to me and if he cannot attract me by any worth of his own or any significance that he ‘ay already bave acquired for my emotional life it will be hhard for me to love him. Indeed, T should be wrong to do 0, {for my love is valued by all my own people asa ign of my pre- ferting them, and its an injustice to them if I puta stranger on 2 Se p. 94 above. Cf abo‘ Civilized” Sexual Morality’ (19084), Stonded Ea, 9,198.) CIVILIZATION AND ITS DISGONTENTS 57 «par with them. But if 1 am to love him (with this universal love) merely because he, too, is an inhabitant ofthis earth, like an insect, an eartheworm or & gras-snake, then I fear that only aa small modicum of my love will fll to bis share—not by any possibility as much as, by the judgement of my reason, T am entidled to retain for myself: What is the point of a precept enunciated with so much solemnity its fulglment eatnot be recommended as reasonable? On closer inspection, T find sill further dificulies. Not merely is this stranger in general unviorthy of my love; T must honestly confess that he has more claim to my hostility and even my hatred. He seems not to have the lent trace of love for ‘me and shows me not the alightest consideration. If will do him any good he has no hesitation in injuring me, nor does he ask himself whether the amount of advantage he grins bears any proportion tothe extent of the harm he docs to me. Indeed, he eed not even obtain an advantage; if he ean satity any sort of desire by it, he thinks nothing of jeering at me, insulting me, slandering me and showing his superior power; and the more secare he feels and the more helpless Iam, the more certainly T can expect him to behave lke this to me. If he behaves differ ently, if he shows me consideration and forbearance as a stranger, [am ready to treat him in the same way, in any cate and quite apart from any precept. Indeed, if this grandiose ‘commandment had run ‘Love thy neighbour as thy neighbour loves thee’ I should not take exception to it. And there it a second commandment, which seems to me even mare income prehensible and arouses still stronger opposition in me. Te is “Love thine enemies 11 think itover, however, see that Tam. ‘wrong in treating it asa greater imposition. At bottom iti the same thing." “ah gret imaginative writer may permit himself o give expremion— jokingly at all event-—to paychalogial truth that te severely peo fered. Thus Heine cofeae: “Mine ra mt peaceable deponiton, My wishes are: a hulle cottage with a thatched oo, at god be 02d fod, the fret mil and bute, Soners bene my window, ad few fn res before my door; andifGod wants o tne my happiness fomplete, be will grant me the joy of seeing soma 4x or even oy ‘emis hanging for thse teas. Before ther death I stall moved in ‘ny beat forgive them all the wrong they did mein tet lee, One ‘sti rr, forgive one's cmeries—ut nat before they have een Ianged (Gedo and Eayl [Seeton 1)38 CIVILIZATION AND ITS DISCONTENTS I think I can now hear a dignified voice admonishing me: ‘Teis precisely because your neighbour is not worthy of love, is on the contrary your enemy, that you should love him as yours? I then understand that the case is one Hike that of Grads guia absurd, Now it is very probable that my neighbour, when be is enjoined to love me as himself, will answer exactly ax 1 have ‘done and will repel me for the same reasons. I bope he will not haave the same objective grounds for doing , but he will have the same idea as T have. Even so, the behaviour of human beings shows differences, which ethics, dimegarding.the fact that such differences are determined, clases as ‘good? or‘bad’. So long as these undeniable differences have not been removed, ‘obedience to high ethical demands entails damage to the aims ‘of civilization, fori puts a positive premium on being bad. One is iresisbly reminded of an incident in the French Chamber ‘when capital punishment was being debated. A member had. been passionately supporting its abolition and his speech wat being received with tumultuous applause, when a voice from the Ihall called out: ‘Que messieurs les ateasins commencent!"® ‘The element of truth behind all this, which people are so ready to disavow, ia that men are not gentle creatures who want ‘to be loved, and who atthe most can defend themselves if they are attacked; they are, on the contrary, creatures among whose instinctual endowments isto be reckoned a powerful share of aggreaivencs. Ava result, their neighbour is for them not enly a ‘potential helper or sexual object, but also someone who tempts them to satisfy their aggressiveness on him, to exploit ‘capacity for work without compensation, to tie him sexually ‘without his consent, to seize his possessions, wo humiliate hiss, ‘t0-cause him pain, 0 torture and to Kil him. Homo hon apa ‘Who, in the face of all his experience of lie and of history, will Ihave the courage to dispute tis awertion? As a rule this cruel, aggresivenes waits for some provocation or pus ivelf at the service of tome other purpose, whose goal might algo have been reached by milder measures. Tn creunmstancesthatare favourable 2 Eee Ghapter V cf The Fate of ain (1927). em he goto emer t Wve oe ‘eghbou a core teow, on p39]. isthe murderers who tuld make the fet mv ‘Man ia woll to man.’ Derived from Plans, Asa T, iv, 6.) CIVILIZATION AND ITS DISCONTENTS 19 which is sally justified by the fact that nothing else rune #9 strongly counter tothe original nature of man. In spite ot every effort, these endeavours of civilization have nat so far achieved. very much. It hopes to prevent the crudest exceses of brutal Violence by itl assuming the right to wie violence against criminal, Dat the law it not able to ly bold of the more cautious and refined manifestations of human aggressiveness, ‘The time comes when each one of us has to give up as illusions the expectations which in his youth, he pinned upoa his flow- men, and when he may learn how much difficulty and pala has been added to his life by their illwill. At the same time, t ‘would be unfair to reproach civilization with trying to eliminate strife and competition from human activity, ‘These things are undoubtedly indispensable. But opposition is not necessarily ‘enmity; it is merely misoted and made an orcrion for enmity. ‘The communists believe that they have found the nath w>60 ILIZATION AND 178 DISCONTENTS deliverance from our evil, According to cher, man is wholly ood and i wellaipoeed io his neighbocr; but the inetaton” Df private property has corrupted his nature, The ownership of private wealth gives the individual power, and with it the Rimptation to ilbtret his neighbour} while the man who is {cluded fom poseession i bound to rebel in hostility against Tis oppresor. If private property were abolished, all wealth held ta common, and everyone alowed to share inthe enoy- tment oft wil and bowity would eisappear among men. Since everyone's needs would be satisfied, no one would Bave any rean fo regard anther as his eney: all would wilingly Tunderake the work thar was necessary [Dave no concera with Shy economic critics of the communist system; T cannot myolre into whether the abolition of private property is ent or advantageovs.* But T am able to recognize that {he peychologicalpremines on which the tem ix based are an. ‘untenable iluson: In abolshing private property we deprive Mie uman ove of agresion fone of etre eta Strong one, though certainly not the strongest but we have fo way altered the differences in power endinfuence which are sued by aggresvenes, nor bave we altered anything in is ature, Angee ie reigned lmost"eathout-lmie in peimiive times, when property was Sell very scanty, and it already shows itelf in the mursery mort before property has given up its primal, snal form; it forms the bass of every relation of affection and love among people (with the single exception, perhaps, of the mother's Flation to her male chil) Ifwe do away with pertooal rights ‘over material wealth, there stl remains prerogative in the eld of serual telatonshipe, which is bound to become the “Anyone who bn te the tere poverty ison yu td tun Cpanel the ndferees and arrogance ofthe wel-o-co, sould REGE fem the supicon of bving po understanding or ged wl Se eoeatoury tight agate egal of wel rong mem {pala at eds toro Beare, ian atempe sade fo tae ht abr opon sm abstract dessin fe meme fst fo eva foe ‘nen there very ebro ejetion to De ad —she try adovng edeidans with cxrsiy weal peal abate ‘Sanat Speier, has Inulin saan which thre 90 ely THEE a foutnote to Chapter VI of Grow Poco (19210), Sdard fe ible essere dco fie plat oar nek he end E418, 10in. A rather longes disci vy Leterts (19334) } CIVILIZATION AND ITS DISCONTENTS 61 source of the someget dle sod ce mot vil ha Bong men who in other respects ae onan eqoal ooting fw Were o remove this factor, too, by allowing complete feedom of sexual fo and thus abolishing the family, the germoal of ollzain, we cannot, it ttc, easly foresee what new path the development of ciation could take; but one thing we can expect and that i that tis nderrutiblefeatre of ewan satay low thee [tl dearly not cary for mento give up the satsacton of this inclinadon to aggresion. They do ot fee! comfortable get rid of it, peshapr? We hhave already become acquainted with a few of these methods, Dut not yet with the one that appears to be the most important. ‘This we can study inthe history of the development of the indi vidual. What happens in him to render his desire for aggresion inncevous? Something very remarkable, which we should never Ihave guened- and which is nevertheless quite obvious, His aggressiveness introjected, internalized; it, in point of fct, sent back to where it came from—that is, ite directed towards his vn ego. There its taken over by a portion of the ego, which sete itelfover against the ret ofthe ego as upergo, and which now, in the form of ‘conscience’, is ready to put into action agninst the ego the same harsh’ aggresivencas that the ego ‘would have liked to satisfy upon other, extrancous individuals, ‘The tension between the harsh super-ego and the ego that i subjected to it, is called by us the sense of guilt; it expresses itselfas a need for punishment. Civilization, therefore, obtains * [OL “The Beanotnle Problem of Misochim® (1924, Standard Ed, 19, 166-7) CIVILAZATION AND ITS DISCONTENTS 11 rastery over the indvidal's dangerous dee for aggreon iy welkening and disarming and by sting up an agency swikin him to watch over i Hea garion tn 8 conqered "Kato the ogi ofthe sna of ul the anata erent view from other paybologisy Dut even he doce ot nd it tary to give an account of o hog with, we ak how Perf cnc w haves sro of guile anive a ane hich cannot be doped: person ech glty (devout people would say ‘infu when be bas dose something’ which he ows to he ‘bad, Bat then we ootice how ile i annwer fetus Porkay, afer sme heaton, we tall éd that even srhen a person has sot scaly dor dhe Bad ting But ae nly recognized in bls an no to do e may eegard Rinse as guys and the queston then aig of why the foe fenton i segarded as equal to the ded, Both ca however, Froppo tha on had leady reopened that what bad Eiprtbenabie something ha mur so be card ou, How Bis jedgemedtarvedatf We may rec the exence of rigs, a it were natural, capacity todagalh good fom Sel Whatis bad ron not tai what sajna orangeroes tothe egy om the contrary, i may be something which esrb ta eajoyabie tothe ego, ete, thereoe there tctrancosinfience at work and itis that decides what So be alld good ov bad. Since 4 pero't own flings ‘ould ‘ot ave him along ths path he mast have had Mcve fr mbmiting fo the extanceotinfuence Sich = itive ical covered ia his elplenes and his pendence nother people and can bet be degated as fear of wo Inve. If be lone the love of snoer petion upon whom he It Gepeaent, he alo ceases to be priced rom a vary af dangers Above al, be i exponth to the danger that is Stronger peton vl show Bi taperocy in the form of posh iment At the boning, therkry what i bad ie ware es one to be thatched wth ln of love. For ear of that ony one mst avid ie. "This 0, te Tao why makes tnd difeence whether one bas ‘already done the bad thing tr only intends to do it La either ete the danger only acts it and when the asthriy discov snd in eter cave the tuihory would Beave ithe sme wy. "This ate of mind iy called a bed conscience’; but actually72 CIVILIZATION AND ITS DISCONTENTS ‘ Ft doesnot deserve this name So this tage the sense of guilt ie cleay only « Eat of sof love, soa’ ity In eal children ircan never be anything ee, bu a any sl, 0, {ehae only changed tothe extent thatthe place of the father forthe two parents i taken by the Iargec human community. Gonsequenty, such people habitually allow themscves to do ny ba thing wich promiae them enjoyment, long a ey Srv nue thatthe authority wil not now anything about ior ‘aoc blame them fori they are afraid only of beng fund ‘out! Preeneday society ha to reckon in general with wate Stoind. ‘Arrest change takes place only when the authority. inetd tg he Siento perc, Te of contlene then reach a higher sage. Aca, ED nor unl ow that we socld peal cf concen oe & ove of guilt At this point, too, the fear of being found ext Comes 10 an end; the Watson, moreover, between ding something bad and wishing to do i dsappensentely, tinct Sothing cin be hidden fom the eaper-ego, at even tug Ts tue thatthe serounen of the saatlon fom a eal point cf view has ped vay, forthe new ator, the noperep, aro mode that we iow of for ULreting te eg wih which ic intimately bound ups but genet invener, wick Kea othe survival of what past and has been surmounted, takes flee in the fact hat fandamently things remain a they vere a the begining. The superego torment the sail go wih che same feng of ansieny abd onthe watch for Pporcnie of geting Ht punied by the exteral wold "Re tic second sage of development, the conscience exis 1 peulaty which was anet fom the Sst stage and which ir to longer eary to account fo.* For the more vrtoou tm ‘tus seni one of Rome's ao mandarin. [The pobem sandy Rona fad oes qt fn alo Frey pape on Ot ‘iS evne Bent (019, Srd a 90) 3 Bryon fncramest il unfertand ake account he fact nn suey depo ve Spy dll ees SGI Paty ocr Oy gel enn sec etrncr ody ifowtin ee ion pene tot elatie sca o {ples of inuence: Al at has cosmid above about commlee and od aia oped gp en dase read exert uapeerVof Ee ede (ED Sed Bh we Se Raresce re Goon} (ult, moreover, common CIVILIZATION AND ITS DISCONTENTS 73 i, the more severe and distrustful is its behaviour, #0 that ultimately itis precisely those people who have carried sail ‘ea furthest who reproach themelves with the wort sinfulness, ‘This means that virtue forfeits some part ofits promised reward; the docile and continent ego does net enjoy the trust of ity ‘mentor, and strives in vain, it would seem, to acquire #. The objection will at once be made that these difculies are srt ficial onet, and it will be said that a stricter and more vigilant conscience is precisely the hallmark ofa moral man. Moreover, when aint call themselves sinners, they are not 20 considering the temptations to instinctual satisfaction to whi they are exposed in a specially high degree—since, as is well Iknown, temptations are merely increased by constant frustra- tion, whereas an occasional satisfaction of them causes them to diminish, atleast for the time being. The field of ethics, which, isso full of problem, presents uz with another facts namely that ibiuck—that is, external frustration —so greatly enhances the power of the conscience in the superego. As long as things ‘g0 well with a man, his conscience is lenient and lets the ego do all ors of jut when misfortune befalls him, he searches his soul, acknowledges his sinfulnes, heightens the demands of his conscience, imposes abstinencet on himself and. punishes [himself with penances.1 Whole peoples have behaved in this way, and sill do. This, however, is easly explained by the ofiginal infantile stage of contcience, which, as we see, # not given up after the introjection into the super-ego, but persists alongride of it and behind it. Fate is regarded at a subetitute for the parental agency. Ifa man is unfortunate it means that Ihe is no longer loved by this highest power; and, threatened bby auch a low of love, he once more bows t> the parental he had given ‘ut the te, he yped und asked howel aa though he was in ou “iver te se" With dis, everything ad been wid. Theft racon In leer to Few of February 9th, 1898, Freud reported that he bad sce rang by Mak Dai few dye ew, 186,1A CIVILIZATION AND ITS DISCONTENTS representative in his euper-ego—a representative whom, in his he of ead rane be ya eyo nels. Th Becomes ‘especialy lear where Fateis looked tupon inthe strictly religious tense of bing nothing else than an exprestion ofthe Divine Will. ‘The people of Israel had believed themselves o be the favourite child of God, and when the great Father caused misfortune Ser misfortune to rain down upon this people of his, they were fever shaken in theit belief in his relationship to them or {questioned his power or righteousness Instead, they produced the prophets, who held up their sinfulness before chem; and ‘out of their sense of guile chey ereated the overstzict come fmandments of their pricsly religion." Tt is remarkable how Gifferendy a primitive man behaves. TEhe has met with a mis- fortune, he docs not throw the blame on himself but on his fetish, which has obviously not done its duty, and he gives ita thrashing instead of punishing himself. “Thus we know of two origins of the sense of guilt: one avisng ffom fear of an authority, and the other, later on, arising ffom fear of the superego. ‘The first insists upon a renunciation of instinctual satisfactions; the second, as well a Going this, preses for punishment, since the continuance ofthe {orbidden wishes cannot be concealed from the super-ego. We have also Iearned how the severity of the supercgo—the de- ands of conscence—is to be understood. It is simply a con- tinuation ofthe severity of thoexternal authority, to which it has puceceded and which it has in part replaced. We now see in ‘what relationship the renundation of isstinct stands to the sense of guilt, Originally, renonciation of instinct was the result of fear of an external authority: one renounced one’s fatsfactions in order not to lose is love. If one has carried out this remineiation, one i, at it were, quits with the authority ind no sense of guilt should remain. But with fear ofthe super- go the ease is different. Here, instinctual renunciation is aot ough, for the wish persists and cannot be concealed from the superego. Thus, inspite of the renunciation that has been made, a sense of guilt comes about, This constitutes a great ‘cconomie disadvantage in the erection ofa superego, of, a8 We fay pat it, in the formation of a conscience. Istinctual [A very much move ented account ofthe slaions ofthe people ot Thre the God tbe fond ia Frew Maat and Moot (s300)4 CIVILIZATION AND ITS DISCONTENTS 73 resuncaton now ao longer has @ completely berating effet ‘irous continence is no longer rewatied with the asurance ‘of love. A Uhrestened external unhappiness tos of love and Dnishment on the part of the external suthorty—has been changed for a permanent infernal unbappines, for the terion of the sense of guilt. “These interrelation se so complicated and atthe same time so important that, st the risk of repeating mysely T shall approach them fiom yet another angle. ‘The chronological fequenc, then, would be as fellows First comes renunciation afinsnct owing to fear of aggreson bythe eternal authority. (This i of coure, what fear of the los of love atnounts to for Jove is protection against this prnitive aggression ) Afr hat comes the eretion ofan itera vathoriyy and renunelation of innit owing to fear of it-owing to lear of conscence Ta ‘hissecond station bad intentions areequated with bad actions, and hence come a sent of guilt and a need for ponishment ‘The aggrenivenes of conscience keeps up the aggrenivencss of the suthorty. So far things have na doube been made clea, But were does this leave room forthe reinforcing inflence of morte (of restnciation imposed fom withowt) [p73], ad for the extraordinary severity of conscience in the best and tat wactable people [p. 72 £]? We have siesdy explained both there pectlanider of consence, but we probably sil have an impreson that thoee explanations do fot go tothe Bottom of the matter, and leave ereddue sll unexplained ‘aut here at lat an idea comes in which belongr ently to Drychosanalyss and which foreign to people ordinary way Ul thinking. This ida is ofa sort which enables as 0 unde Sand why the subject-matter wat bound to seem so confused fd obicce to uk For it tlle us that conscience (or snore Corredy, the ansiety which later becoescontciene) indeed the eaute of instinctual renunciation to begin with, But that Inter the relainshp reversed. Every reminelation of astinet sow becomes a dye vurce of eonsience and every eth enunciation incest the latter's severity and intolerance. If ‘we could onl bingit better into harmony with what we already now about the history of the org of consence we shold be 2 PGneiseegt? Some remarks on this term will be found in an ‘aite’s footnote to Chapter VIE of Plbitens, Symons and Anse (i926), Sard Bu, 20/408)CIVILIZATION AND ITS DISCONTENTS 77 it represents rather one's own aggreaivencse towards it, If thi is correct, we may amert truly that in the beginning conscience artes through the suppresion ofan aggresive impulse, and that fa subsequenlly reinforeed by fresh mupprenions ofthe same ‘Which of these two views is correct? The earlier one, which Y genetically seemed 10 unanailable, or the newer one, whic ‘ounds off the theory in such a welcome fashion? Cleafly, and by the evidence, to, of direct observations, both are ‘They do not contradict each other, and they even colneide at ‘one point, far the child's revengeful aggressiveness will be i part determined by the amount of punitive aggresion which Ihe expects from his father. Experience shows, however, that the > severity of the super-ego which a child develope in no way | comespond tothe severity of eatment which fe het hilt ‘met with.* The severity of the former seems to be independent ‘of that ofthe later. A child who has been very lenicatly brought = Up cam acquire a very strict conscience, But it would als’ be wrong to exaggerate this independence; it is not dificult convince oneself that severity of upbringing docs ako exert & strong influence on the formation ofthe childs superego. What amounts to is that in the formation of the euper-ege and the emergence of a conscience innate constvitional facto and 78 GIVILIZATION AND ITs DISCONTENTS tempted to defend the paradoxical statement that comsceace ir the rent of instinctual renunciation, or that neinesal ‘enunciation (imposed on us from without) creates conscience, ‘hich then demands farther instinctual renunciation. ‘The cotton bern htt nd it ng previouly said about the genesis of comscieace isin ia {het pot 20 very great, and we see a way of further reducing “43 "in order to make our exposition caer, let us take ss our example the aggresive instinct, and let ux asramo that he renunciation in question salva enunciation of aggresion. (This, of courte, is only to be taken as temporary assumption) The effect of instinctual renunciation on the: Conscience then is that every piece of aggression whose si faction the subject gives up is taken over by the superego and inreates the latter's aggrenivenean (agains the ogo). This does ‘ot harmonize well with the view that the orginal aggressive- res of conscience is a continuance of the severity of the ex ternal authority and therefore has nothing to do with renuncl- ‘ation, But the discrepancy is removed if we postulate a diferent, Serivaton for this ist instalment of the super-cgo's ageressvty. ‘A considerable amount of aggresiveness must be developed in ‘he child against the authority which prevents him from having Is fire, but none the lus his most important, satisfctions, ‘whatever the kind of instinctual deprivation that is demanded. ‘ot him may be; but hei obliged to renounce the satisfaction of ‘his revengefil aggreaivenca. He finds his way out of this] economically dificult situation wih the help of familar 59 mechanisms, By means of identification he takes the ux ° sttackable thority into himsel. The authority now turn isto ‘uper-ego and enters into pomeasion ofall che aggressiveness which acild would have like to exercise against, The chi's go has to content itself with the unhappy role of the authority Whe father—who has been thus degraded. Here, at often, the [real] situation is reversed: ‘IFT were the father and you were the child, T should treat you badly.’ The relationship between the superego and the ego isa return, distorted by = ‘Wish, ofthe real relationships between the ego, s yet undivided, and an external object. That is typical, to, But the ewendal Aiference is thatthe original severity ofthe sper-ego docs not oF does not so much—represent the severity which one at ‘experienced from it [the object], or which one attributes to is; fs not at all surprising; on the contrary, it ix 2 universal '* aetiological condition for all such procemes” "Au as rightly been emphasized by Melanie Kien and by other, ESFiae Woo la ope of pathogeac etd The two mola type of pathogenic ret ttcetaae and spoling_have toca accurciely aneact by) Fosse ‘star ini bok Sie Poche te fad Pomp SE Section wih Actor saly ef Senguemcy (Woe Toh 1, consistonalfctr which may be spponed tobe presen, it can be (ml therefore, dat «severe consdence is foes the Jt operation to ficiom’ te fratation ffatint, which wnlenses ggretivensn, ‘od the ‘of beng loved, which tare the [aards sod and it ove to the voperegs,78 CIVILIZATION AND TFS DISCONTENTS Tecan abo be aserted that when a child reacts to his fist grea intintuclfrustnons wih exceasively trong aggresive: eee and with a cocrespondingly severe superego, he's folow- ing phylogenetic mode andi going beyond the response that ‘would be currently justified; forthe father of prehistoric times Wesundoubtedy tecuble, and an extreme amount of aggresve- fnew may be atidbuted to him. Thos, fone shifts over fom Jrdividual to phylogenetic development, the differences be- foveen the two theories of the genes of conscience are sll frther diminished. On the other hand, a ev and important Aliferenee makes its appearance between thee two develope Inental process, We cannot get away om the aumption that {man's sm of gil springs from the Oedipus complex and was Eaquired at the kiling of the father by the brothers banded together! On that occasion an act of aggresion was not suppresed but carried out; butit was the same act of aggresion ‘whooe muppresuon in the child is supposed te be the source of Tis vente of gull. At this poine T should not be surprised if the fender were to exclaim angrily. ‘So it makes no difference ‘whether one Lil one's father or not—one et a feeing of gut Jp citer cae! We may take Jeve to raise a few doubts here Either itis not tre that the senge of gut comes from suppresed ref ele the whole story of the Kllig of the fathe EE iction nd the children of primacval man did not kill thei fathers any more often dan children do nowadays. Besides, if ft is not fcdon but a plausible piece ofhistry, ie would be a ax of omething happening which everyone expects to happen sfamely, of person fesing oily because he really as Gone something which cannot be justified. And of this event, which ‘Baer all an everyday cccutrence, ryeho-analyss has not yet jen any explanation” That & tu, and we mast make good the omision. Nor is there any grentsceret about the matter. When one has a sense of uit afer having committed « mindeed, and because of it {he Tecling should more properly be called rma. Ferelates oly {oa dead that has been done, and, ofcourse, it presupposes that cance the readines co fel guilty was already in eit nce betore the deed took placer Remome of this sort can,“ herefoe, never help us to discover the origin of conscience nd of he sense of gult in general. What bappens in these 1 [ouyped Teo (191013), Snderd B, 13,143.) CIVILIZATION AND ITS DISCONTENTS 79 everyday cae is usually this: an instinctual need acquires the ‘uengdh to achieve mtsfaction in spite of the eomsclence, which 4s aftr all, Limited in it strength; and with the natural weakening of the need owing t is having been sntsed, the Tormer Dslance of power is retored. Pacho-analys is thus jutiied in excluding from the present discussion the case of a ‘eave of guilt due to remorse, however frequently sich cases ‘crue and however great det pracical imporeance. ‘at if the human sense of gue goes back to che Kiln ofthe primal father thae was afer alla cae of ‘remone’. Are we t fume that [at that time} conscience and a seas of guilt ‘were not, as we have presupposed, in existence before the dead? noe, whet, in tht cate dd the remome come from? There is no doubt that this cate should explain the sere of the sense of guilt to us and put an end to our dfficulies. And believe it does. This remorse was the result ofthe primordial ambivalence of fecling towards the father. His sons hated him, bat they loved hi, too. After their hatred ad been satisied by their act of aggresion, dels Tove came tothe fore in their remorse for the deed. Tact up the superego by idenication with the futher; it gave that agency the father’s power, as though as a panish- sent forthe deed of aggresion they had carried out against Him, and ie created the restctions which were intended 10 prevent a repetition of the deed. And since the inclination to Bggrenivenem against the father was repeated in the following generations, the senc of gull, to, poised, and it was zor, {nforeed once mare by every pice of aggresivenes that was sapremed ad ered over tothe iperegm Now 1 ake tan a lst grasp to things perfec clearly: the par Foe he gin foes sn eleva the sense of guile Whether onc has killed one's father or has abstained from doing so isnot realy the decisive thing. One is bound to fel guilty in either case, forthe sense of gu isan cexpresion of the conflict due to ambivalence, of the eternal Struggle between Eros and the instinct of destruction or death ‘Ths confit is set going as soon as men are faced with the task of living together. So long s the community assumes 20 cher form than that of the family, the confit is bound to express ite inthe Oedipus complet, to establish the conscience and fo create the first sease of guilt When an attempt is made to;widen the community, the sttne confict is continued in Gems‘which are dependent on the past; and it i strengthened and Fev in a forthe intenifcaio ofthe tene of gil Since Givization obeys an internal erotic impulton which eauet inte tunity ean ce thisaim throug an everincresig renfrcement of the tee of ul, What began in relation tthe face completed in Felson to the group. If cvization is a nceuary course of development from the family to humanity asa whol, theo ar 2 result of the iabor conic aking fom ambivalence, of the eteraal struggle between the cred of lve and: deste ther is inextcably bound up with tan meen of the tele of gull, which will pechape reach height thatthe india finds ied to tolerate. One it reminded of the great poets moving arraignment ofthe “Heavenly Pom Dann aheriant In tan den Pein, ‘Denn jede Schuld riche sich auf Eden. ‘And ve may well heave a sigh of relief at the thought that it it nevertheles youchsafed t0 & few to salvage without effort from the whirlpool of their own feelings the deepest truth, towards which the rest of us have to find our way tough tormenting uncertainty and with restless groping. + One ofthe Haxpplayer’s songs in Goethe's Wide Maite {Fo sch hs wary earth ye ng we Fo gall ye let shalom gor Pees pete ce rng ws ‘Atmoments gut, an age of weet a “Gatiestanalaon. ‘The font couplet sppean as an suciation fo a dream in Prowl short bok Os Bras {190Te, Standard Ea 6,697 and 698) Ped vut Have reached the end of his journey, the author must ask his reader’ forgiveness for not having been a more sill ‘ide and for not having spared chem empty stretches of road ‘nd troublesome décus. There ix no doubt that it could have bbeen done better. T will attempt, late in the day, to make we amends, Inthe ps martin hota pret aoe Ss a he adr ie aaa aaa de i be ori ea eke eo ch rey tenton((o ‘Tepresent the sense of guilt as the most. rant Fan gg ala ema age pour sepa ain efter dare Koo neces argary oa ee ee ‘conclusion of our investigation, can probably be traced tothe epee amet a obay eed e SEA Sue se comme mere meee fa co emcromet a oma miter ccpc ea apa meal ee aa Sc Fae como aed acannon emcee Smartest aoe oti cree cee cate bain cna ten petilivcarhagd outinen eecratt ros the eis in sendy he young oe ee a Shiuit ccm cron cnaee pense soe ania team erage wim nome ‘ething snd pe She Tass Tae oa Feo Soa Ge a tee re, ti tom ena oat do ge mach tobe bagpy aad Tee, ‘nappy; but you have to geen on tier nae Bey he dats at Sea rinse eile SSS gir ore oe SR Soe ares§ CIVILIZATION AND ITS DISCONTENTS sense of git’. {Our study ofthe neatoses, 0 whic, afte al, ‘wo owe the mont valuable pointers to at ing of normal brings us up against some contradietiny, In one of thosefeccons, obwenional neurosis, the seme of auile makes itl noisy heard in conscocenes it domisatet the cial pct and'he pen ie a wel) and it hardly jows anything else 10 appear alongside of it. But in mowt other caves. and frm of neurosis it remains completly aoe conscious, without on that account producing aty le im portant eect (Our patients do not believe us when we at ‘hte an “unconscious tense of gilt’ co them] Tn order to make urselves a all ineligible to them, we tell them ofan uncon. scious need for punishment, in which the sense of guilt nds expresion. Batis connection wih a paricult form of neuroa must not be over-eatmated. Even in obvesonal neurons here ae types patients who are not aware oftheir vente of ol, (or who only fel it asa tormenting uneasnes 2 ind of ante, if thy are prevented fom carrying out ertain acne, Ti ‘ought to be posblp eventually to understand these things; bat as yet we camnot(Here perhaps we may be glad to have i Pointed out thatthe sense of gulf at bom nothing ele but 2 topographical itslatr poe tented ‘completely with, ti) And the relation of anxiety to consciousnes) exhibit the tame extraordinary variations. Aniety is always present somewhere or other Behind every ‘ymptom; but at one ime it takes noisy powention ofthe whole ‘consciousness, while at another it conceals elf completly that we are obliged to speak of unconscious anxiety or, if we ‘want to have clearer prychological conscience ince ansty dain the first instance simply afelng,* of pombe of nsiety. ‘Consequently itis very conceivable that the sente of guilt pro- doce by civilization i tot perceived at such ther, and etnias toa large extent unconscious, oF appears a8 2rtof malaga + [Sli intend ot 'SaldyA. Tm cn of ete ts le oe whch Presta tre aly tre a pee ey we sar ta ti al meaning aod we sy ‘camact te ‘conacour (The Ego and th fe Sundar Ba, 8, 22-3) * ['Undehagen': the word which appears in the tide 2 this wock) CIVILIZATION AND ITS DISCONTENTS 89. DESL S SE PETIT gion af any tate have deve ovecoobe te pon pipet Ritson by we of gu Tankers “afoad wht {Med wo appecatedotee—‘hry cm oedeam mua ‘from this sense of guilt, which they call sin. From the manner Ee Dey as mega beens org Oe ‘upon himself a guilt that is common to everyone—we have been’ Mics er what hie cneon may Poe oes oe nich {Ss pial pl wich was asthe beginning of tian, Seed : “Tou camo be of great ingortanc, i ay not be operas to tucdatethetncuing fa fee wor sch ot moran gous, one epee ace fo podooeat tel ott, which ne have che poss wed te oly Sa intchangly. "They alse tothe tame wat ot kin, bur dene ditren sper of "Tae mpegs a sonia veyed winner bee gener ee Fee ice we soctibe; moony ther fanaa Bad teeny. Th fnton cones ta Ecpog © wath over tha imran oe peda ncn : "Tae seue of galt ie hasan aft pense Erie gee aah te er ccoary Ahepecepon which the ego har ing wascd rein tht troy ihe bnenret of thc aon betwee tows tong a demas of te ruperoga Thea of hs este tpecy (Car ich ate bttes of te ote rong oe oir punent anno mania pet ef de egy wisch ho become uc wade be ifosce oradbccraper psi poten tats oy fe ak Srna ncrtal docion praca in te ce, caployed EXbmingan code eachnert oe npersge We out got {cpt Sn comcence wes spate decently Prot Ar scm of gull, we must int that Eitcnce bere te maps, ad here belre aman, fon A bat ine ite feline cxprentcn ofa ot ‘Stal auoelyy a mguton of the tenon teen the Sound dat aint The dou dente a he coe (olan reper apd meas apap anton In Tu wy fo lan 1929, SB Delage Bee Oo ise81 CIVILIZATION AND ITS. DISCONTENTS instinctual satisfaction, whose inhibition produces the inclination to aggression. The superimposition of these two strata of the sense of guilt—one coming from fear of the exersal authority, the other from fear ofthe ema! authority—has hampered out insight into the position of conscience in a number of ways, [Remorse is a general term for the ego's reaction in a case of sense of guilt. Tt contains, in litde altered form, the material ofthe anxiety which is operating behind the sense of ‘guile; it is itself a punishment and can include the need for Punishment, Thus remorse, too, can be older than conscience, ‘Nor will it do ny harm if we once more review the contra: dictions which have for a while perplexed us during our en- Guiry. Thus, at one point the sense of guilt was the con Sequence of acts of aggression that had been abstained from; Dat at another point and precisely at its historical beginning, the killing of the father—it was the consequence of an act of aggression that had been carried out [p. 78] But a way oat Of this diffculey was found. For the institution of che internal fauthority, the superego, altered the situation radically. Before this, the sense of guile coincided with remorse. (We may remark, incidentally, that the term "remorse should be reserved for the reaction after an act of aggression has actully been carried out) ‘After this, owing to the omniscience of thy superego, the Giffeence berween an aggression intended and an aggresion cartied out lost its force. Henceforward a see of guile could be ‘produced not only by an act of violence that is actually carried ‘out (as all the world know), but also by one that is merely intended (as psycho-analysis has discovered), Ixespectively of this alteration in the poychological situation, the conflict arising from ambivalence the confit between the two prim instinet-—leaves the same result behind [p. 79]. We are tempted to Took here for the solution of the problem of the varying relation in which the sense of guilt stands to consciour ness, Tt might be thought that a sense of guilt arising from remorse for an evil ded must always be conscious, whereas a sense of guilt arising from the perception of an evil impulse may remain unconscious. But the anger isnot 20 simple an that, ‘Otvesional neuresis speaks energetically againe it. ‘The second contradiction concerned the aggresive energy ‘with which we suppose the auper-ego to be endatwed, According to one view, that energy merely carries on the paniive ener CIVILIZATION AND ITS DISCONTENTS 8 ‘ofthe external authority and keeps it alive in the mind [p. 70 Js ‘while, according t another view, icons, on the contrary, Of ‘one's own aggresive energy which has not been wed and which fe now directs against that inhibiting authority [p. 76]- “The fit view scmed to fit i better withthe hs, and the second withthe thr, ofthe sense of gut. Chnerwelccion hag resolved this apparcatlyireconciable contradiction almost 190 Completely; what remained a the exentil and common fchor Wat that i each cave we were dealing with an aggresiveneat ‘hich had been dplaced inwards. Clinical observation, more= ‘ver, allows usin fact to distinguish wo soures forthe agreme= ‘em which we atuibute to the superego; one or the otber of them execs the suonger effestin any given cai, Dut at a seneral rule they operate in unison Sin inTt tepnce wich opt wad fr serous consderaion a view which T have earlier recommended fot ‘rovisonal acceptance In the most recent analy erature Dreletion shown forthe idea that any Kind of frustration, ny tivated instinctual satisfacdon,revuls,or may esl jaa Ieghtening of the sense of gull. A great theoretical simple fication wil, I think, be achieved if we regard this ax applying ‘only tothe aggrasise instinct, and litle wil be found to contrar

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