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¹ See my paper on narcissism (1914c).4

It was not our intention at all events to produce such a result. Our argument had as its point of departure a sharp distinction between ego-instincts, which we equated with death instincts, and sexual instincts, which we equated with life instincts. (We were prepared at one stage to include the so-called self-preservative instincts of the ego among the death instincts; but we subsequently corrected ourselves on this point and withdrew it.) Our views have from the very first been dualistic, and to-day they are even more definitely dualistic than before - now that we describe the opposition as being, not between ego-instincts and sexual instincts but between life instincts and death instincts. Jung’s libido theory is on the contrary monistic; the fact that he has called his one instinctual force ‘libido’ is bound to cause confusion, but need not affect us otherwise. We suspect that instincts other than those of self-preservation operate in the ego, and it ought to be possible for us to point to them. Unfortunately, however, the analysis of the ego has made so little headway that it is very difficult for us to do so. It is possible, indeed, that the libidinal instincts in the ego may be linked in a peculiar manner with these other ego-instincts which are still strange to us. Even before we had any clear understanding of narcissism, psycho-analysts had a suspicion that the ‘ego-instincts’ had libidinal components attached to them. But these are very uncertain possibilities, to which our opponents will pay very little attention. The difficulty remains that psycho-analysis has not enabled us hitherto to point to any instincts other than the libidinal ones. That, however, is no reason for our falling in with the conclusion that no others in fact exist.

In the obscurity that reigns at present in the theory of the instincts, it would be unwise to reject any idea that promises to throw light on it. We started out from the great opposition between the life and death instincts. Now object-love itself presents us with a second example of a similar polarity - that between love (or other affection) and hate (or aggressiveness). If only we could succeed in relating these two polarities to each other and in deriving one from the other! From the very first we recognized the presence of a sadistic component in the sexual instinct.¹ As we know, it can make itself independent and can, in the form of a perversion, dominate an individual’s entire sexual activity. It also emerges as a predominant component instinct in one of the ‘pregenital organizations’, as I have named them. But how can the sadistic instinct, whose aim it is to injure the object, be derived from Eros, the preserver of life? Is it not plausible to suppose that this sadism is in fact a death instinct which, under the influence of the narcissistic libido, has been forced away from the ego and has consequently only emerged in relation to the object? It now enters the service of the sexual function. During the oral stage of organization of the libido, the act of obtaining erotic mastery over an object coincides with that object’s destruction; later, the sadistic instinct separates off, and finally, at the stage of genital primacy, it takes on, for the purposes of reproduction, the function of overpowering the sexual object to the extent necessary for carrying out the sexual act. It might indeed be said that the sadism which has been forced out of the ego has pointed the way for the libidinal components of the sexual instinct, and that these follow after it to the object. Wherever the original sadism has undergone no mitigation or intermixture, we find the familiar ambivalence of love and hate in erotic life.

If such an assumption as this is permissible, then we have met the demand that we should produce an example of a death instinct - though, it is true, a displaced one. But this way of looking at things is very far from being easy to grasp and creates a positively mystical impression. It looks suspiciously as though we were trying to find a way out of a highly embarrassing situation at any price. We may recall, however, that there is nothing new in an assumption of this kind. We put one forward on an earlier occasion, before there was any question of an embarrassing situation. Clinical observations led us at that time to the view that masochism, the component instinct which is complementary to sadism, must be regarded as sadism that has been turned round upon the subject’s own ego.² But there is no difference in principle between an instinct turning from an object to the ego and its turning from the ego to an object - which is the new point now under discussion. Masochism, the turning round of the instinct upon the subject’s own ego, would in that case be a return to an earlier phase of the instinct’s history, a regression. The account that was formerly given of masochism requires emendation as being too sweeping in one respect: there might be such a thing as primary masochism - a possibility which I had contested at that time.³

¹ This was already so in the first edition of Three Essays on the Theory of Sexuality in 1905.

² See my Three Essays (1905d) and ‘Instincts and their Vicissitudes’ (1915c).

³ A considerable portion of these speculations have been anticipated by Sabina Spielrein (1912) in an instructive and interesting paper which, however, is unfortunately not entirely clear to me. She there describes the sadistic components of the sexual instinct as ‘destructive’. A. Stärke (1914), again, has attempted to identify the concept of libido itself with the biological concept (assumed on theoretical grounds) of an impetus towards death. See also Rank (1907). All these discussions, like that in the text, give evidence of the demand for a clarification of the theory of the instincts such as has not yet been achieved.

Let us, however, return to the self-preservative sexual instincts. The experiments upon protista have already shown us that conjugation - that is, the coalescence of two individuals which separate soon afterwards without any subsequent cell-division occurring - has a strengthening and rejuvenating effect upon both of them.1 In later generations they show no signs of degenerating and seem able to put up a longer resistance to the injurious effects of their own metabolism. This single observation may, I think, be taken as typical of the effect produced by sexual union as well. But how is it that the coalescence of two only slightly different cells can bring about this renewal of life? The experiment which replaces the conjugation of protozoa by the application of chemical or even of mechanical stimuli (cf. Lipschütz, 1914) enables us to give what is no doubt a conclusive reply to this question. The result is brought about by the influx of fresh amounts of stimulus. This tallies well with the hypothesis that the life process of the individual leads for internal reasons to an abolition of chemical tensions, that is to say, to death, whereas union with the living substance of a different individual increases those tensions, introducing what may be described as fresh ‘vital differences’ which must then be lived off. As regards this dissimilarity there must of course be one or more optima. The dominating tendency of mental life, and perhaps of nervous life in general, is the effort to reduce, to keep constant or to remove internal tension due to stimuli (the ‘Nirvana principle’, to borrow a term from Barbara Low) - a tendency which finds expression in the pleasure principle; and our recognition of that fact is one of our strongest reasons for believing in the existence of death instincts.

¹ See the account quoted above p. 3748 from Lipschütz (1914).7

But we still feel our line of thought appreciably hampered by the fact that we cannot ascribe to the sexual instinct the characteristic of a compulsion to repeat which first put us on the track of the death instincts. The sphere of embryonic developmental processes is no doubt extremely rich in such phenomena of repetition; the two germ-cells that are involved in sexual reproduction and their life history are themselves only repetitions of the beginnings of organic life. But the essence of the processes to which sexual life is directed is the coalescence of two cell-bodies. That alone is what guarantees the immortality of the living substance in the higher organisms.

In other words, we need more information on the origin of sexual reproduction and of the sexual instincts in general. This is a problem which is calculated to daunt an outsider and which the specialists themselves have not yet been able to solve. We shall therefore give only the briefest summary of whatever seems relevant to our line of thought from among the many discordant assertions and opinions.

One of these views deprives the problem of reproduction of its mysterious fascination by representing it as a part manifestation of growth. (Cf. multiplication by fission, sprouting or gemmation.) The origin of reproduction by sexually differentiated germ-cells might be pictured along sober Darwinian lines by supposing that the advantage of amphimixis, arrived at on some occasion by the chance conjugation of two protista, was retained and further exploited in later development.¹ On this view ‘sex’ would not be anything very ancient; and the extra ordinarily violent instincts whose aim it is to bring about sexual union would be repeating something that had once occurred by chance and had since become established as being advantageous.

The question arises here, as in the case of death, whether we do right in ascribing to protista those characteristics alone which they actually exhibit, and whether it is correct to assume that forces and processes which become visible only in the higher organisms originated in those organisms for the first time. The view of sexuality we have just mentioned is of little help for our purposes. The objection may be raised against it that it postulates the existence of life instincts already operating in the simplest organisms; for otherwise conjugation, which works counter to the course of life and makes the task of ceasing to live more difficult, would not be retained and elaborated but would be avoided. If, therefore, we are not to abandon the hypothesis of death instincts, we must suppose them to be associated from the very first with life instincts. But it must be admitted that in that case we shall be working upon an equation with two unknown quantities.

¹ Though Weismann (1892) denies this advantage as well: ‘In no case does fertilization correspond to a rejuvenescence or renewal of life, nor is its occurrence necessary in order that life may endure: it is merely an arrangement which renders possible the intermingling of two different hereditary tendencies.’ He nevertheless believes that an intermingling of this kind leads to an increase in the variability of the organism concerned.8

Apart from this, science has so little to tell us about the origin of sexuality that we can liken the problem to a darkness into which not so much as a ray of a hypothesis has penetrated. In quite a different region, it is true, we do meet with such a hypothesis; but it is of so fantastic a kind - a myth rather than a scientific explanation - that I should not venture to produce it here, were it not that it fulfils precisely the one condition whose fulfilment we desire. For it traces the origin of an instinct to a need to restore an earlier state of things.

What I have in mind is, of course, the theory which Plato put into the mouth of Aristophanes in the Symposium, and which deals not only with the origin of the sexual instinct but also with the most important of its variations in relation to its object. ‘The original human nature was not like the present, but different. In the first place, the sexes were originally three in number, not two as they are now; there was man, woman, and the union of the two. . . .’ Everything about these primaeval men was double: they had four hands and four feet, two faces, two privy parts, and so on. Eventually Zeus decided to cut these men in two, ‘like a sorb-apple which is halved for pickling’. After the division had been made, ‘the two parts of man, each desiring his other half, came together, and threw their arms about one another eager to grow into one’.¹

¹ I have to thank Professor Heinrich Gomperz, of Vienna, for the following discussion on the origin of the Platonic myth, which I give partly in his own words. It is to be remarked that what is essentially the same theory is already to be found in the Upanishads. For we find the following passage in the Brihadâranyaka-upanishad, 1, 4, 3, where the origin of the world from the Atman (the Self or Ego) is described: ‘But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two, and then arose husband and wife Therefore Yagnavalkya said: "We two are thus (each of us) like half a shell." Therefore the void which was there, is filled by the wife.’

The Brihadâranyaka-upanishad is the most ancient of all the Upanishads and no competent authority dates it later than about the year 800 B.C. In contradiction to the prevailing opinion, I should hesitate to give an unqualified denial to the possibility of Plato’s myth being derived, even if it were only indirectly, from the Indian source, since a similar possibility cannot be excluded in the case of the doctrine of transmigration. But even if a derivation of this kind (through the Pythagoreans in the first instance) were established, the significance of the coincidence between the two trains of thought would scarcely be diminished. For Plato would not have adopted a story of this kind which had somehow reached him through some oriental tradition - to say nothing of giving it so important a place - unless it had struck him as containing an element of truth.

In a paper devoted to a systematic examination of this line of thought before the time of Plato, Ziegler (1913) traces it back to Babylonian origins.9

Shall we follow the hint given us by the poet-philosopher, and venture upon the hypothesis that living substance at the time of its coming to life was torn apart into small particles, which have ever since endeavoured to reunite through the sexual instincts? that these instincts, in which the chemical affinity of inanimate matter persisted, gradually succeeded, as they developed through the kingdom of the protista, in overcoming the difficulties put in the way of that endeavour by an environment charged with dangerous stimuli - stimuli which compelled them to form a protective cortical layer? that these splintered fragments of living substance in this way attained a multicellular condition and finally transferred the instinct for reuniting, in the most highly concentrated form, to the germ-cells? - But here, I think, the moment has come for breaking off.

Not, however, without the addition of a few words of critical reflection. It may be asked whether and how far I am myself convinced of the truth of the hypotheses that have been set out in these pages. My answer would be that I am not convinced myself and that I do not seek to persuade other people to believe in them. Or, more precisely, that I do not know how far I believe in them. There is no reason, as it seems to me, why the emotional factor of conviction should enter into this question at all. It is surely possible to throw oneself into a line of thought and to follow it wherever it leads out of simple scientific curiosity, or, if the reader prefers, as an advocatus diaboli, who is not on that account himself sold to the devil. I do not dispute the fact that the third step in the theory of the instincts, which I have taken here, cannot lay claim to the same degree of certainty as the two earlier ones - the extension of the concept of sexuality and the hypothesis of narcissism. These two innovations were a direct translation of observation into theory and were no more open to sources of error than is inevitable in all such cases. It is true that my assertion of the regressive character of instincts also rests upon observed material - namely on the facts of the compulsion to repeat. It may be, however, that I have overestimated their significance. And in any case it is impossible to pursue an idea of this kind except by repeatedly combining factual material with what is purely speculative and thus diverging widely from empirical observation. The more frequently this is done in the course of constructing a theory, the more untrustworthy, as we know, must be the final result. But the degree of uncertainty is not assignable. One may have made a lucky hit or one may have gone shamefully astray. I do not think a large part is played by what is called ‘intuition’ in work of this kind. From what I have seen of intuition, it seems to me to be the product of a kind of intellectual impartiality. Unfortunately, however, people are seldom impartial where ultimate things, the great problems of science and life, are concerned. Each of us is governed in such cases by deep-rooted internal prejudices, into whose hands our speculation unwittingly plays. Since we have such good grounds for being distrustful, our attitude towards the results of our own deliberations cannot well be other than one of cool benevolence. I hasten to add, however, that self-criticism such as this is far from binding one to any special tolerance towards dissentient opinions. It is perfectly legitimate to reject remorselessly theories which are contradicted by the very first steps in the analysis of observed facts, while yet being aware at the same time that the validity of one’s own theory is only a provisional one.

We need not feel greatly disturbed in judging our speculation upon the life and death instincts by the fact that so many bewildering and obscure processes occur in it - such as one instinct being driven out by another or an instinct turning from the ego to an object, and so on. This is merely due to our being obliged to operate with the scientific terms, that is to say with the figurative language, peculiar to psychology (or, more precisely, to depth psychology). We could not otherwise describe the processes in question at all, and indeed we could not have become aware of them. The deficiencies in our description would probably vanish if we were already in a position to replace the psychological terms by physiological or chemical ones. It is true that they too are only part of a figurative language; but it is one with which we have long been familiar and which is perhaps a simpler one as well.

On the other hand it should be made quite clear that the uncertainty of our speculation has been greatly increased by the necessity for borrowing from the science of biology. Biology is truly a land of unlimited possibilities. We may expect it to give us the most surprising information and we cannot guess what answers it will return in a few dozen years to the questions we have put to it. They may be of a kind which will blow away the whole of our artificial structure of hypotheses. If so, it may be asked why I have embarked upon such a line of thought as the present one, and in particular why I have decided to make it public. Well - I cannot deny that some of the analogies, correlations and connections which it contains seemed to me to deserve consideration.¹

¹ I will add a few words to clarify our terminology, which has undergone some development in the course of the present work. We came to know what the ‘sexual instincts’ were from their relation to the sexes and to the reproductive function. We retained this name after we had been obliged by the findings of psycho-analysis to connect them less closely with reproduction. With the hypothesis of narcissistic libido and the extension of the concept of libido to the individual cells, the sexual instinct was transformed for us into Eros, which seeks to force together and hold together the portions of living substance. What are commonly called the sexual instincts are looked upon by us as the part of Eros which is directed towards objects. Our speculations have suggested that Eros operates from the beginning of life and appears as a ‘life instinct’ in opposition to the ‘death instinct’ which was brought into being by the coming to life of inorganic substance. These speculations seek to solve the riddle of life by supposing that these two instincts were struggling with each other from the very first. It is not so easy, perhaps, to follow the transformations though which the concept of the ‘ego-instincts’ has passed. To begin with we applied that name to all the instinctual trends (of which we had no closer knowledge) which could be distinguished from the sexual instincts directed towards an object; and we opposed the ego-instincts to the sexual instincts of which the libido is the manifestation. Subsequently we came to closer grips with the analysis of the ego and recognized that a portion of the ‘ego-instincts’ is also of a libidinal character and has taken the subject’s own ego as its object. These narcissistic self-preservative instincts had thenceforward to be counted among the libidinal sexual instincts. The opposition between the ego-instincts and the sexual instincts was transformed into one between the ego-instincts and the object-instincts, both of a libidinal nature. But in its place a fresh opposition appeared between the libidinal (ego- and object-) instincts and others, which must be presumed to be present in the ego and which may perhaps actually be observed in the destructive instincts. Our speculations have transformed this opposition into one between the life instincts (Eros) and the death instincts.


If it is really the case that seeking to restore an earlier state of things is such a universal characteristic of instincts, we need not be surprised that so many processes take place in mental life independently of the pleasure principle. This characteristic would be shared by all the component instincts and in their case would aim at returning once more to a particular stage in the course of development. These are matters over which the pleasure principle has as yet no control; but it does not follow that any of them are necessarily opposed to it, and we have still to solve the problem of the relation of the instinctual processes of repetition to the dominance of the pleasure principle.

We have found that one of the earliest and most important functions of the mental apparatus is to bind the instinctual impulses which impinge on it, to replace the primary process prevailing in them by the secondary process and convert their freely mobile cathectic energy into a mainly quiescent (tonic) cathexis. While this transformation is taking place no attention can be paid to the development of unpleasure; but this does not imply the suspension of the pleasure principle. On the contrary, the transformation occurs on behalf of the pleasure principle; the binding is a preparatory act which introduces and assures the dominance of the pleasure principle.

Let us make a sharper distinction than we have hitherto made between function and tendency. The pleasure principle, then, is a tendency operating in the service of a function whose business it is to free the mental apparatus entirely from excitation or to keep the amount of excitation in it constant or to keep it as low as possible. We cannot yet decide with certainty in favour of any of these ways of putting it; but it is clear that the function thus described would be concerned with the most universal endeavour of all living substance - namely to return to the quiescence of the inorganic world. We have all experienced how the greatest pleasure attainable by us, that of the sexual act, is associated with a momentary extinction of a highly intensified excitation. The binding of an instinctual impulse would be a preliminary function designed to prepare the excitation for its final elimination in the pleasure of discharge.

This raises the question of whether feelings of pleasure and unpleasure can be produced equally from bound and from unbound excitatory processes. And there seems to be no doubt whatever that the unbound or primary processes give rise to far more intense feelings in both directions than the bound or secondary ones. Moreover the primary processes are the earlier in time; at the beginning of mental life there are no others, and we may infer that if the pleasure principle had not already been operative in them it could never have been established for the later ones. We thus reach what is at bottom no very simple conclusion, namely that at the beginning of mental life the struggle for pleasure was far more intense than later but not so unrestricted: it had to submit to frequent interruptions. In later times the dominance of the pleasure principle is very much more secure, but it itself has no more escaped the process of taming than the other instincts in general. In any case, whatever it is that causes the appearance of feelings of pleasure and unpleasure in processes of excitation must be present in the secondary process just as it is in the primary one.

Here might be the starting-point for fresh investigations. Our consciousness communicates to us feelings from within not only of pleasure and unpleasure but also of a peculiar tension which in its turn can be either pleasurable or unpleasurable. Should the difference between these feelings enable us to distinguish between bound and unbound processes of energy? or is the feeling of tension to be related to the absolute magnitude, or perhaps to the level, of the cathexis, while the pleasure and unpleasure series indicates a change in magnitude of the cathexis within a given unit of time? Another striking fact is that the life instincts have so much more contact with our internal perception - emerging as breakers of the peace and constantly producing tensions whose release is felt as pleasure - while the death instincts seem to do their work unobtrusively. The pleasure principle seems actually to serve the death instincts. It is true that it keeps watch upon stimuli from without, which are regarded as dangers by both kinds of instincts; but it is more especially on guard against increases of stimulation from within, which would make the task of living more difficult. This in turn raises a host of other questions to which we can at present find no answer. We must be patient and await fresh methods and occasions of research. We must be ready, too, to abandon a path that we have followed for a time, if it seems to be leading to no good end. Only believers, who demand that science shall be a substitute for the catechism they have given up, will blame an investigator for developing or even transforming his views. We may take comfort, too, for the slow advances of our scientific knowledge in the words of the poet:

Was man nicht erfliegen kann, muss man erhinken.

. . . . .

Die Schrift sagt, es ist keine Sünde zu hinken.3




The contrast between individual psychology and social or group psychology, which at a first glance may seem to be full of significance, loses a great deal of its sharpness when it is examined more closely. It is true that individual psychology is concerned with the individual man and explores the paths by which he seeks to find satisfaction for his instinctual impulses; but only rarely and under certain exceptional conditions is individual psychology in a position to disregard the relations of this individual to others. In the individual’s mental life someone else is invariably involved, as a model, as an object, as a helper, as an opponent; and so from the very first individual psychology, in is extended but entirely justifiable sense of the words, is at the same time social psychology as well.

The relations of an individual to his parents and to his brothers and sisters, to the object of his love, and to his physician - in fact all the relations which have hitherto been the chief subject of psycho-analytic research - may claim to be considered as social phenomena; and in this respect they may be contrasted with certain other processes, described by us as ‘narcissistic’, in which the satisfaction of the instincts is partially or totally withdrawn from the influence of other people. The contrast between social and narcissistic - Bleuler would perhaps call them ‘autistic’ - mental acts therefore falls wholly within the domain of individual psychology, and is not well calculated to differentiate it from a social or group psychology.

The individual in the relations which have already been mentioned - to his parents and to his brothers and sisters, to the person he is in love with, to his friend, and to his physician - comes under the influence of only a single person, or of a very small number of persons, each one of whom has become enormously important to him. Now in speaking of social or group psychology it has become usual to leave these relations on one side and to isolate as the subject of inquiry the influencing of an individual by a large number of people simultaneously, people with whom he is connected by something, though otherwise they may in many respects be strangers to him. Group psychology is therefore concerned with the individual man as a member of a race, of a nation, of a caste, of a profession, of an institution, or as a component part of a crowd of people who have been organized into a group at some particular time for some definite purpose. When once natural continuity has been severed in this way, if a breach is thus made between things which are by nature interconnected, it is easy to regard the phenomena that appear under these special conditions as being expressions of a special instinct that is not further reducible - the social instinct (‘herd instinct’, ‘group mind’), which does not come to light in any other situations. But we may perhaps venture to object that it seems difficult to attribute to the factor of number a significance so great as to make it capable by itself of arousing in our mental life a new instinct that is otherwise not brought into play. Our expectation is therefore directed towards two other possibilities: that the social instinct may not be a primitive one and insusceptible of dissection, and that it may be possible to discover the beginnings of its development in a narrower circle, such as that of the family.

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