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In spite of the incompleteness, I will venture on a few remarks as a conclusion to our enquiry. The program of becoming happy, which the pleasure principle imposes on us, cannot be fulfilled Happiness, in the reduced sense in which we recognize it as possible, is a problem of the economics of the individual's libido.

There is no golden rule which applies to everyone: every man must find out for himself in what particular fashion he can be saved. All kinds of different factors will operate to direct his choice. It is a question of how much real satisfaction he can expect to get from the external world, how far he is led to make himself independent of it, and finally, how much strength he feels he has for altering the world to suit his wishes. In this, his psychical constitution will play a decisive part, irrespectively of the external circumstances.

The man who is predominantly erotic will give first preference to his emotional relationships to other people; the narcissistic man, who inclines to be self-sufficient, will seek his main satisfactions in his internal mental processes; the man of action will never give up the external world on which he can try out his strength A person who is born with a specially unfavorable instinctual constitution, and who has not properly undergone the transformation and rearrangement of his libidinal components which is indispensable for later achievements, will find it hard to obtain happiness from his external situation, especially if he is faced with tasks of some difficulty.

As a last technique of living, which will at least bring him substitutive satisfactions, he is offered that of a flight into neurotic illness — a flight which he usually accomplishes when he is still young. The man who sees his pursuit of happiness come to nothing in later years can still find consolation in the yield of pleasure of chronic intoxication; or he can embark on the desperate attempt at rebellion seen in a psychosis. Religion restricts this play of choice and adaptation, since it imposes equally on everyone its own path to the acquisition of happiness and protection from suffering.

Its technique consists in depressing the value of life and distorting the picture of the real world in a delusional manner — which presupposes an intimidation of the intelligence. At this price, by forcibly fixing them in a state of psychical infantilism, by forcibly fixing them in a state of psychical infantilism and by drawing them into a mass-delusion, religion succeeds in sparing many people an individual neurosis.

But hardly anything more. Even religion cannot keep its promise. If the believer finally sees himself obliged to speak of God's 'inscrutable decrees', he is admitting that all that is left to him as a last possible consolation and source of pleasure in his suffering is an unconditional submission. And if he is prepared for that, he probably could have spared himself the detour he has made. We come upon a contention which is so astonishing that we must dwell upon it. This contention holds that what we call our civilization Kultur is largely responsible for our misery , and that we should be much happier if we gave it up and returned to primitive conditions.

I call this contention astonishing because, in whatever way we may define the concept of civilization, it is a certain fact that all the things with which we seek to protect ourselves against the threats that emanate from the sources of suffering are part of that very civilization. How has it happened that so many people have come to take up this strange attitude of hostility to civilization?

Hal Foster, Prosthetic Gods

I believe that the basis of it was a deep and long-standing dissatisfaction with the then existing state of civilization and that on that basis a condemnation of it was built up, occasioned by certain specific historical events. I think I know what the last and the last but one of those occasions were.

I am not learned enough to trace the chain of them far back enough in the history of the human species; but a factor of this kind hostile to civilization must already have been at work in the victory of Christendom over the heathen religions. For it was very closely related to the low estimation put upon earthly life by the Christian doctrine. The last but one of these occasions was when the progress of voyages of discovery led to contact with primitive peoples and races. In consequence of insufficient observation and a mistaken view of their manners and customs, they appeared to Europeans to be leading a simple, happy life with few wants, a life such as was unattainable by their visitors with their superior civilization.

Later experience has corrected some of those judgements. In many cases the observers had wrongly attributed to the absence of complicated cultural demands what was in fact due to the bounty of nature and the ease with which the major human needs were satisfied.

“I give you the mausoleum of all hope and desire…

The last occasion is especially familiar to us. It arose when people came to know about the mechanism of the neuroses, which threaten to undermine the modicum of happiness enjoyed by civilized men.

Hal Foster

It was discovered that a person becomes neurotic because he cannot tolerate the amount of frustration which society imposes on him in the service of its cultural ideals, and it was inferred from this that the abolition or reduction of those demands would result in a return to possibilities of happiness. There is also an added factor of disappointment. During the last few generations mankind has made an extraordinary advance in the natural sciences and in their technical application and has established his control over nature in a way never before imagined. The single steps of this advance are common knowledge and it is unnecessary to enumerate them.

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Men are proud of those achievements, and have a right to be. But they seem to have observed that this newly-won power over space and time, this subjugation of the forces of nature, which is the fulfillment of a longing that goes back thousands of years, has not increased the amount of pleasurable satisfaction which they may expect from life and has not made them feel happier.

If the development of civilization has such a far-reaching similarity to the development of the individual and if it employs the same methods, may we not be justified in reaching the diagnosis that, under the influence of cultural urges, some civilizations, or some epochs of civilization possibly the whole of mankind have become 'neurotic'.

With every tool man is perfecting his own organs, whether motor or sensory, or is removing the limits to their functioning. Motor power places gigantic forces at his disposal, which, like his muscles, he can employ in any direction; thanks to ships and aircraft neither water nor air can hinder his movements; by means of spectacles he corrects defects in the lens of his own eye; by means of the telescope he sees into the far distance; and by means of the microscope he overcomes the limit of visibility set by the structure of his retina.

In the photographic camera he has created an instrument which retains the fleeting visual impressions, just as a gramophone disc retains the equally fleeting auditory ones; both are at bottom materializations of the power he possesses of recollection, his memory. With the help of the telephone he can hear at distances which would be respected as unattainable even in a fairy tale. Writing was in it's origin the voice of an absent person; and the dwelling-house was a substitute for the mother's womb, the first lodging, for which in all likelihood man still longs, and in which he was safe and felt at ease.

These things that, by his science and technology, man has brought about on this earth , on which he first appeared as a feeble animal organism and on which each individual of his species must once more make its entry 'oh inch of nature! All these assets he may lay claim to as his cultural acquisition. Long ago he formed an ideal conception of omnipotence and omniscience which he embodied in his gods.

To these gods he attributed everything that seemed unattainable 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 of this ideal, he has almost become a god himself. Only, it is 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 others only half way.

Prosthetic Gods | L.M. Sacasas

Man has, as it were, become a kind of prosthetic God. When he puts on all his auxiliary organs he is truly magnificent; but those organs have not grown on to him and they still give him much trouble at times. Nevertheless, he is entitled to console himself with the thought that this development will come to an end precisely with the year A. But in the interests of our investigations, we will not forget that present-day man does not feel happy in his Godlike character. The element of truth behind all this, which people are so ready to disavow, is that men are not gentle creatures, who want to be loved, who at the most can defend themselves if they are attacked; they are, on the contrary, creatures among whose instinctual endowments is to be reckoned a powerful share of aggressiveness.

As a result, their neighbor is for them not only a potential helper or sexual object, but also someone who tempts them to satisfy their aggressiveness on him, to exploit his capacity for work without compensation, to use him sexually without his consent, to seize his possessions, to humiliate him, to cause him pain, to torture and to kill him. Who in the face of all his experience of life and of history, will have the courage to dispute this assertion? As a rule this cruel aggressiveness waits for some provocation or puts itself at the service of some other purpose, whose goal might also have been reached by milder measures.

In circumstances that are favorable to it, when the mental counter-forces which ordinarily inhibit it are out of action, it also manifests itself spontaneously and reveals man as a savage beast to whom consideration towards his own kind is something alien The existence of this inclination to aggression, which we can detect in ourselves and justly assume to be present in others, is the factor which disturbs our relations with our neighbor and which forces civilization into such a high expenditure [of energy].

In consequence of this primary mutual hostility of human beings, civilized society is perpetually threatened with disintegration. The interest of work in common would not hold it together; instinctual passions are stronger than reasonable interests. Civilization has to use its utmost efforts in order to set limits to man's aggressive instincts and to hold the manifestations of hem in check by psychical reaction-formations.

Hence, therefore, the use of methods intended to incite people into identifications and aim-inhibited relations of love, hence the restriction upon sexual life, and hence too the ideal's commandment to love one's neighbor as oneself -- a commandment which is really justified by the fact that nothing else runs so strongly counter to the original nature of man.

In spite of every effort, these endeavors of civilization have not so far achieved very much. It hopes to prevent the crudest excesses of brutal violence by itself assuming the right to use violence against criminals, but the law is not able to lay hold of the more cautious and refined manifestations of human aggressiveness. The time comes when each one of us has to give up illusions the expectations which, in his youth.

At the same time, it would be unfair to reproach civilization with trying to eliminate strife and competition from human activity. These things are undoubtedly indispensable. According to them, man is wholly good and as well-disposed to his neighbor; but the institution of private property has corrupted his nature. The ownership of private wealth gives the individual power, and waited the temptation to ill-treat his neighbor; while the man who is excluded from possession is bound to rebel in hostility against his oppressor.

If private property were abolished, all wealth held in common, and everyone allowed to share in the enjoyment of it, ill-will and hostility would disappear among men. Since everyone's needs would be satisfied, no one would have any reason to regard another as his enemy; all would willingly undertake the work that was necessary.

I have no concern with any economic criticisms of the communist system; I cannot inquire into whether the abolition of private property is expedient or advantageous. But I am able to recognize that the psychological premises on which the systems based are an untenable illusion. In any case, I very much like the clip of the comercial for the Droid X as it visually illustrates very effectively the points we both are making. The notion that amputation comes with prosthetic is reinforced by that video as the entire arm turns robotic.

However, I am interested in the notion that the prosthesis is added to organic human capacities rather than a replacement for them. In any case, I am preparing to teach a seminar on Critical Theory that will begin by reading Civilization and Its Discontents.

Prosthetic gods

We will use my Digital Dialogue blog to create a digital community about the ideas we will discuss in the course. I would very much welcome your thoughts and comments on that site if you are interested in pursuing some of these issues further. Save my name, email, and website in this browser for the next time I comment.

This site uses Akismet to reduce spam. Learn how your comment data is processed. Hosted by Reclaim Hosting. This work is licensed under a Creative Commons Attribution 4. Hit enter to search or ESC to close. In Civilization and Its Discontents , Freud writes: With every tool man is perfecting his own organs, whether motor or sensory, or is removing the limits to their functioning Freud articulates something of this complexity when he writes: Man has, as it were, become a kind of prosthetic God.

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