Professional Documents
Culture Documents
By Matthew Segall
In May of 2010, the Dean of the School of Arts and Humanities at Middlesex
University, Ed Esche, informed the philosophy department that its funding had been
permanently revoked. Despite being widely recognized as one of the leading research
centers on Continental philosophy in the world (and the only such center in the UK), the
financial resources were more efficiently allocated. The Dean remarked that, despite its
University.1
It seems that thinking has little role left to play in a hyper-capitalist society, where
persuade us. The advance of civilization marches onward, as Alfred North Whitehead put
it, “by extending the number of important operations we can perform without thinking
the given, the status quo: philosophy must strive to break free of the custodial role
prescribed for it by the dominant culture. “Official philosophy,” where it is still permitted
knowledge to be packaged and sold for the corporate sponsored “enrichment of the mind”
1
http://www.guardian.co.uk/education/2010/may/17/philosophy-closure-middlesex-university
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(Eros and Civilization, 1974, p. xxiii); rather, philosophy is a thinking which “refuses to
capitulate to the prevailing division of labor and does not accept prescribed tasks…[It is]
an effort to resist suggestion…[by giving] voice to the contradiction between belief and
Industrial capitalism has not only come to disregard and downplay the disruptive effects
of thinking. The free expression of Eros has also been undermined. Despite the much-
vaunted sexual revolution of the 1960s, any release of instinctual energies is prescribed
by the requirement that it be “satisfied within the framework of commerce and profit”
(EC, xxiii). As a young person seeking liberation through education and the love of
privilege of “spending” their time doing “nothing but” thinking are shrinking in number,
what remains possible. Thinking is an activity without meaning within the context of
consumption and production, since it emerges from the memory of an entirely different
way of being. Thinking is the attempt to step outside the repressively comfortable circle
of life-so-defined.
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I aim to think the possibility of reconciliation between Logos and Eros, between
thinking and sensing. This will require more than the intellectual revolt of philosophical
imagination against abstraction, but also the instinctual rebellion of youthful eroticism
release of orgiastic impulse alone, since such explosions already find their approved
expression in a multibillion dollar pornography industry; nor can even the most
penetrating critiques of commodity fetishism outpace the wit of advertisers and the allure
of personal electronics. Instead, mind and body must reunite for a new kind of fight
against an enemy who has already penetrated the inner sanctum of our own soul. The
enemy is not the government bureaucrat or corporate executive, but the machinations of
Philosophy must therefore join forces with psychoanalysis in order to liberate our
human potential for joyful life from the surplus-repression of industrial capitalist
individual to include society, since today “the cure of the personal disorder depends more
directly than before on the cure of the general disorder” (EC, p. xxvii).
What are the lessons of psychoanalysis for philosophy; which is to say, what has the
thinking ego to learn from the unconscious soul? Freud would remind the philosopher
that his supposedly logical thought processes originate in the memory of bodily
gratifications and are driven forward by the impulse to recollect these same past
gratifications (EC, p. 31). Because the ego is perpetually frustrated in its attempts to fully
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recall the past, it becomes increasingly offensive and antagonistic in pursuit of its objects
(EC, p. 109). Thinking is not entirely free, but seems to act out of the unconscious
necessity of the pleasure principle. Thought must come to recognize its embodied
context and to except the instinctual ground from which it emerges. But psychoanalysis,
the science of the psyche, also has something to learn from philosophy, the art of the
psyche.
The soul, says Aristotle, is the form of the body, and the body a broken version of the
whole. The body is ruled by necessity, the death drive always drawing it back into
blissful extinction in the inorganic realm. The soul still enjoys the pleasures of the dying
body, but it also has a taste for something higher: the integral freedom of imagination,
where desire can be made to coincide with gratification. The psyche exists midway
between the freedom of the spirit and the feelings of the body. Its task is to integrate the
ideas of the former with the reality of the later. The imagination is the site of this
integration, and its cultivated expression can transform unconscious necessity into
conscious freedom.
Though Western philosophy has long championed Logos, Reason, or Spirit as the
essence of Being, and therefore privileged production and mastery of nature over
Eros is described as the desire for wholeness and wisdom, rather than dominance. It
reminds the ego of a time when subject and object had not yet split, and promises an
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form of Reason is the opposite of the prevailing, Enlightenment conception of a subject
always attempting to progress over and against an object. For Hegel, absolute knowledge
the transparent unity of subject and object” (EC, p. 116). Unfortunately, this fulfillment is
spiritual, a freedom won only in the Idea and not in reality. “In reality, neither
remembrance nor absolute knowledge redeems that which was and is” (EC, p. 119).
Marcuse argues that philosophy, despite its great spiritual protests, has been unable to
overturn the dominant reality principle of Enlightenment rationality2. The sought after
transformation of society requires more than the ontologization of Eros along side Logos;
defined not as the rigidly enforced deflection and methodical sacrifice of libido (EC, p.
human beings from fear and installing them as masters” (DE, p. 1). “Yet,” they go on,
“the wholly enlightened earth is radiant with triumphant calamity.” The liberation
an instrumental rationality capable of explaining and controlling nature (inner and outer)
for the good of society. Directing our ever-increasing intellectual and material forces
toward collective benefit, so the story goes, requires repressing the pleasure-seeking and
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slavery; but the contract is signed under duress, since neurotic guilt, rather than conscious
love guides the forced choice. The rationalization of our organism by the dominant
culture is accepted more as a punishment than a present. Having been thus “scientifically
managed” (EC, xii) by society, we become thoroughly alienated from our labor, our
pleasure, and our cosmic ground. Human life has been made into a mere means to the end
organized so as to artificially enforce scarcity (an issue to which I will return below).
If the world wars of the 20 th century were not shocking enough to dispel the sacrificial
myth of mythlessness underlying the rationale for industrial civilization, the worsening
socioeconomic and ecological crises of the 21st century have all but fully exposed the
madness of its attempt to scientifically master the life of the psyche and the earth.
The philosophical inquiry to follow will revolve around two related questions: 1) Can
there be civilized life without repression? 2) Can there be scientific knowledge without
disenchantment?
Approaching an answer to the first question will require unpacking the sociological
of “primary narcissism” will provide the conceptual basis upon which to critique the
latter’s assumption that sociality begins only with human civilization. On the contrary, it
will be argued that sociality is basic to nature, and that therefore civilized life need not be
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based upon a traumatic break within the individual psyche between the pleasure principle
The second question is related to the first, in that the surplus-repression 3 governing
industrial civilization objectifies both the human psyche and the natural world. Whereas
than the human soul, scientific rationalism has separated meaning from intelligibility by
dimensions of the psyche as potential avenues to overcoming the opposition of man and
argued that any psychological reconciliation between the id and the super ego remains
superficial without a concomitant cosmological reconciliation between the soul and the
cosmos.
participation. Through the liberation of Eros and the emergence of a sensual rationality,
the industrial performance principle and its image of ourselves and of nature as mere
Can there be civilization without repression? Or, as Freud’s corpus suggests, is the “free
3
For Marcuse, surplus-repression refers to “the restrictions necessitated by social domination,” and is
distinguished from basic repression, or “the modifications of the instincts necessary for the perpetuation of
the human race in civilization” (EC, p. 35).
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Marcuse argues that the human civilian need not be made into an instrument of labor,
forced to delay self-gratification in order to toil for the survival of the whole. Such
mode of industrial enculturation. Nietzsche exposed the conceptual roots allowing for the
perpetuation of this mode, which grow out of the “gigantic fallacy on which Western
philosophy and morality [are] built”: that which mistakes contingent facts for essences,
Freud’s reading of the relationship between the pleasure and reality principles is built
atop the Darwinian notion of a “struggle for existence” resulting from the scarcity
inherent to natural life. Freud offers a devastating critique of the idea of an rational
individual so crucial to liberal political theory, but he nonetheless describes the origins of
civilization through the emergence of a social contract based upon the idea that the
human individual’s selfish desire for immediate gratification must be checked in order to
safeguard the future happiness of society (EC, pg. 13). Civilization is deemed necessarily
repressive, since unrestrained individual gratification would quickly lead to the collapse
of the labor force that secures the resources vital to social organization.
However, Darwin’s understanding of scarcity and the struggle of each against all can be
shown to have more to do with the capitalist economic conditions holding sway in 19 th
century England than it does with nature.4 Scarcity, and the competitive model of social
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“The theory of natural selection, it is said, could only have originated in England, because only laissez-
faire England provided the atomistic, egotistic mentality necessary to its conception. Only there could
Darwin have blandly assumed that the basic unit was the individual, the basic instinct self-interest, and the
basic activity struggle. Spengler, describing the Origin as ‘the application of economics to biology,’ said
that it reeked of the atmosphere of the English factory … natural selection arose … in England because it
was a perfect expression of Victorian ‘greed-philosophy,’ of the capitalist ethic and Manchester
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relations in which it results, is not rooted in the natural world, but is the result of an
artificially controlled distribution of resources. What Freud and Darwin took to be the
essence of nature was actually the result of a contingent form of economic organization.
Rather than a war of each against all, post-Darwinian biology has come to recognize
symbiosis as the rule, rather than the exception, in the natural world.5
Regardless of whether or not the state of nature is truly an out and out struggle, Marcuse
argues modern technological advances have now made it possible to all but eliminate
scarcity and scale back the need for industrial toil. That billions of people still go hungry
and billions more sell their labor and leisure time to corporations can no longer be
If scarcity is the result of capitalism, rather than its justification, the surplus-repression
of civilization must also have historical, rather than biological causes. Marcuse unpacks
Freud’s own understanding of instinct to reveal how Eros contains within itself the germ
of a reality principle all its own. Unlike in some of Freud’s formulations, the performance
principle of capitalism need not be understood as the only possible reality (EC, p. 45). As
the example of artistic production proves, there may indeed be a “work-instinct” (EC, p.
84) that avoids alienation. Sociality, too, can emerge instinctually, through the still
civilization is possible, since there is a psychic force empowered by the pleasure principle
economics.” -Himmelfarb, G., Darwin and the Darwinian Revolution, W.W. Norton, New York, p. 418,
1962.
5
See The Symbiotic Planet by Lynn Margulis (1999).
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of the id that is nonetheless capable of being made conscious: the imagination (EC, p.
140).
links the deepest layers of the unconscious with the highest products of
consciousness (art), the dream with the reality; it preserves the archetypes of the
genus, the perpetual but repressed ideas of the collective and individual memory,
The performance principle of industrial civilization divides the psyche into an ego
The birth of a truly free civilization will require the cultivation of imagination as an organ
of perception, capable of giving intelligible and realistic form to the archetypal desires of
the psyche. The split between the pleasure ego and the reality ego must be overturned so
that the image-making capacities of the id are consciously granted their constitutive role
in the formation of reality. Contra Freud, the notion of a reality principle that avoids
restoring of imagination to its proper role in the psychic construction of reality signals the
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It is not simply that imagination must begin to play a role in our perception of reality; it
is that the rational ego must come to recognize the freedom it already exercises in
bringing forth a society dominated by the performance principle. The current structure of
society is a contingently imagined product, not the natural and necessary result of trying
norms has occurred slowly over the course of many generations, and so few individuals
are aware of being subjected to it. The primordial trauma responsible for characterizing
the modern subject’s alienated way of being is normally buried in the collective
unconscious.
the individual lives his repression ‘freely’ as his own life: he desires what he is
Repression disappears in the grand objective order of things which rewards more
Only sustained contemplation and cultivated imagination can dig up what has been
repressed, namely the existence of “an undifferentiated, unified libido prior to the
division into ego and external objects” (EC, p. 168). Freud’s discovery of this pre-egoic
stage of “primary narcissism” forced the retraction of an earlier theory claiming the
primacy of the self-preservation instinct. As Freud described it, “the ego-feeling we are
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aware of now is…only a shrunken vestige of a far more extensive feeling—a feeling
Marcuse argues that the re-activation of this primary stage of libidinal identity with the
universe, given the formation of a mature ego capable of integrating it, would produce a
labor” (EC, p. 201), and a sensualized reason, no longer satisfied with the objectification
made progressive (EC, p. 19), the entire personality becomes eroticized, and reality itself
to Marcuse, “a spread over private and societal relations which bridges the gap
The narrow confines of acceptable sexual desire dictated by the performance principle
are opened up, and sexuality is transformed into a cosmic principle: Eros. As in the
Symposium, Eros is ontologized in recognition of the fact that “Being is essentially the
striving for pleasure” (EC, p. 125). This new way of inhabiting an eroticized body in a
responsible for the antagonistic separation between the spiritual and physical parts of our
organism (EC, p. 210). The transformation of sexuality into Eros allows the pleasure
principle to begin its own process of realization towards ever-more refined receptivity
and sensuousness. These aims lead inevitably to “the abolition of toil, the amelioration of
the environment, the conquest of disease and decay, [and] the creation of luxury”—all
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those effects long assumed to be impossible without severely restricting our natural
means to an end, is replaced by play, which takes pleasure in an activity for its own sake,
work. This is no mere metaphor; it reveals that the established performance principle has
infected the theories of even the hardest of the sciences. To the extent that nature is
granted any “inner life” at all, its activity is believed to be that of forced, mechanical
labor. Philosophical reflection upon the revelations of psychoanalysis leads not only to
the liberation of man, but to that of nature, now free to display the wealth of its many
forms before a more receptive subjectivity (EC, p. 190). Energy, as Blake put it, is no
delight.
Thinking need not only be in the service of rationalization. It can also liberate. When the
civilization is not imperiled, but greatly improved. If it were true that “the price of
sense of guilt” (EC, p. 78), then the grand venture of our species would not be worth it.
Only the unconscious memory of a promised paradise could have kept us toiling for so
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