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Компьютеры A NOTE ON PSYCHO-ANALYTIC PUBLICATIONS AND PRIZES 4 страница
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But let us pause for a moment and reflect. It cannot be so. The sexual instincts, to which the theory of the neuroses gives a quite special place, appear under a very different aspect.2

The external pressure which provokes a constantly increasing extent of development has not imposed itself upon every organism. Many have succeeded in remaining up to the present time at their lowly level. Many, though not all, such creatures, which must resemble the earliest stages of the higher animals and plants, are, indeed, living to-day. In the same way, the whole path of development to natural death is not trodden by all the elementary entities which compose the complicated body of one of the higher organisms. Some of them, the germ-cells, probably retain the original structure of living matter and, after a certain time, with their full complement of inherited and freshly acquired instinctual dispositions, separate themselves from the organism as a whole. These two characteristics may be precisely what enables them to have an independent existence. Under favourable conditions, they begin to develop - that is, to repeat the performance to which they owe their existence; and in the end once again one portion of their substance pursues its development to a finish, while another portion harks back once again as a fresh residual germ to the beginning of the process of development. These germ-cells, therefore, work against the death of the living substance and succeed in winning for it what we can only regard as potential immortality, though that may mean no more than a lengthening of the road to death. We must regard as in the highest degree significant the fact that this function of the germ-cell is reinforced, or only made possible, if it coalesces with another cell similar to itself and yet differing from it.

The instincts which watch over the destinies of these elementary organisms that survive the whole individual, which provide them with a safe shelter while they are defenceless against the stimuli of the external world, which bring about their meeting with other germ-cells, and so on - these constitute the group of the sexual instincts. They are conservative in the same sense as the other instincts in that they bring back earlier states of living substance; but they are conservative to a higher degree in that they are peculiarly resistant to external influences; and they are conservative too in another sense in that they preserve life itself for a comparatively long period.¹ They are the true life instincts. They operate against the purpose of the other instincts, which leads, by reason of their function, to death; and this fact indicates that there is an opposition between them and the other instincts, an opposition whose importance was long ago recognized by the theory of the neuroses. It is as though the life of the organism moved with a vacillating rhythm. One group of instincts rushes forward so as to reach the final aim of life as swiftly as possible; but when a particular stage in the advance has been reached, the other group jerks back to a certain point to make a fresh start and so prolong the journey. And even though it is certain that sexuality and the distinction between the sexes did not exist when life began, the possibility remains that the instincts which were later to be described as sexual may have been in operation from the very first, and it may not be true that it was only at a later time that they started upon their work of opposing the activities of the ‘ego-instincts’.²

¹ Yet it is to them alone that we can attribute an internal impulse towards ‘progress’ and towards higher development! (See below)

² It should be understood from the context that the term ‘ego-instincts’ is used here as a provisional description and derives from the earliest psycho-analytical terminology.3

Let us now hark back for a moment ourselves and consider whether there is any basis at all for these speculations. Is it really the case that, apart from the sexual instincts, there are no instincts that do not seek to restore an earlier state of things? that there are none that aim at a state of things which has never yet been attained? I know of no certain example from the organic world that would contradict the characterization I have thus proposed. There is unquestionably no universal instinct towards higher development observable in the animal or plant world, even though it is undeniable that development does in fact occur in that direction. But on the one hand it is often merely a matter of opinion when we declare that one stage of development is higher than another, and on the other hand biology teaches us that higher development in one respect is very frequently balanced or outweighed by involution in another. Moreover there are plenty of animal forms from whose early stages we can infer that their development has, on the contrary, assumed a retrograde character. Both higher development and involution might well be the consequences of adaptation to the pressure of external forces; and in both cases the part played by instincts might be limited to the retention (in the form of an internal source of pleasure) of an obligatory modification.¹

¹ Ferenczi (1913, 137) has reached the same conclusion along different lines: ‘If this thought is pursued to its logical conclusion, one must make oneself familiar with the idea of a tendency to perseveration or regression dominating organic life as well, while the tendency to further development, to adaptation, etc., would become active only as a result of external stimuli.’ 4

It may be difficult, too, for many of us, to abandon the belief that there is an instinct towards perfection at work in human beings, which has brought them to their present high level of intellectual achievement and ethical sublimation and which may be expected to watch over their development into supermen. I have no faith, however, in the existence of any such internal instinct and I cannot see how this benevolent illusion is to be preserved. The present development of human beings requires, as it seems to me, no different explanation from that of animals. What appears in a minority of human individuals as an untiring impulsion towards further perfection can easily be understood as a result of the instinctual repression upon which is based all that is most precious in human civilization. The repressed instinct never ceases to strive for complete satisfaction, which would consist in the repetition of a primary experience of satisfaction. No substitutive or reactive formations and no sublimations will suffice to remove the repressed instinct’s persisting tension; and it is the difference in amount between the pleasure of satisfaction which is demanded and that which is actually achieved that provides the driving factor which will permit of no halting at any position attained, but, in the poet’s words, ‘ungebändigt immer vorwärts dringt’.¹ The backward path that leads to complete satisfaction is as a rule obstructed by the resistances which maintain the repressions. So there is no alternative but to advance in the direction in which growth is still free - though with no prospect of bringing the process to a conclusion or of being able to reach the goal. The processes involved in the formation of a neurotic phobia, which is nothing else than an attempt at flight from the satisfaction of an instinct, present us with a model of the manner of origin of this supposititious ‘instinct towards perfection’ - an instinct which cannot possibly be attributed to every human being. The dynamic conditions for its development are, indeed, universally present; but it is only in rare cases that the economic situation appears to favour the production of the phenomenon.

I will add only a word to suggest that the efforts of Eros to combine organic substances into ever larger unities probably provide a substitute for this ‘instinct towards perfection’ whose existence we cannot admit. The phenomena that are attributed to it seem capable of explanation by these efforts of Eros taken in conjunction with the results of repression.

¹ Mephistopheles in Faust, Part I.5

VI

The upshot of our enquiry so far has been the drawing of a sharp distinction between the ‘ego-instincts’ and the sexual instincts, and the view that the former exercise pressure towards death and the latter towards a prolongation of life. But this conclusion is bound to be unsatisfactory in many respects even to ourselves. Moreover, it is actually only of the former group of instincts that we can predicate a conservative, or rather retrograde, character corresponding to a compulsion to repeat. For on our hypothesis the ego-instincts arise from the coming to life of inanimate matter and seek to restore the inanimate state; whereas as regards the sexual instincts, though it is true that they reproduce primitive states of the organism, what they are clearly aiming at by every possible means is the coalescence of two germ-cells which are differentiated in a particular way. If this union is not effected, the germ-cell dies along with all the other elements of the multicellular organism. It is only on this condition that the sexual function can prolong the cell’s life and lend it the appearance of immortality. But what is the important event in the development of living substance which is being repeated in sexual reproduction, or in its fore-runner, the conjugation of two protista? We cannot say; and we should consequently feel relieved if the whole structure of our argument turned out to be mistaken. The opposition between the ego or death instincts and the sexual or life instincts would then cease to hold and the compulsion to repeat would no longer possess the importance we have ascribed to it.

Let us turn back, then, to one of the assumptions that we have already made, with the expectation that we shall be able to give it a categorical denial. We have drawn far-reaching conclusions from the hypothesis that all living substance is bound to die from internal causes. We made this assumption thus carelessly because it does not seem to us to be an assumption. We are accustomed to think that such is the fact, and we are strengthened in our thought by the writings of our poets. Perhaps we have adopted the belief because there is some comfort in it. If we are to die ourselves, and first to lose in death those who are dearest to us, it is easier to submit to a remorseless law of nature, to the sublime ‘, than to a chance which might perhaps have been escaped. It may be, however, that this belief in the internal necessity of dying is only another of those illusions which we have created ‘um die Schwere des Daseins zu ertragen’. It is certainly not a primaeval belief. The notion of ‘natural death’ is quite foreign to primitive races; they attribute every death that occurs among them to the influence of an enemy or of an evil spirit. We must therefore turn to biology in order to test the validity of the belief.

If we do so, we may be astonished to find how little agreement there is among biologists on the subject of natural death and in fact that the whole concept of death melts away under their hands. The fact that there is a fixed average duration of life at least among the higher animals naturally argues in favour of there being such a thing as death from natural causes. But this impression is countered when we consider that certain large animals and certain gigantic arboreal growths reach a very advanced age and one which cannot at present be computed. According to the large conception of Wilhelm Fliess, all the phenomena of life exhibited by organisms - and also, no doubt, their death - are linked with the completion of fixed periods, which express the dependence of two kinds of living substance (one male and the other female) upon the solar year. When we see, however, how easily and how extensively the influence of external forces is able to modify the date of the appearance of vital phenomena (especially in the plant world) - to precipitate them or hold them back - doubts must be cast upon the rigidity of Fliess’s formulas or at least upon whether the laws laid down by him are the sole determining factors.

The greatest interest attaches from our point of view to the treatment given to the subject of the duration of life and the death of organisms in the writings of Weismann (1882, 1884, 1892, etc.) It was he who introduced the division of living substance into mortal and immortal parts. The mortal part is the body in the narrower sense - the ‘soma’ - which alone is subject to natural death. The germ-cells, on the other hand, are potentially immortal, in so far as they are able, under certain favourable conditions, to develop into a new individual, or, in other words, to surround themselves with a new soma. (Weismann, 1884.)

What strikes us in this is the unexpected analogy with our own view, which was arrived at along such a different path. Weismann, regarding living substance morphologically, sees in it one portion which is destined to die - the soma, the body apart from the substance concerned with sex and inheritance - and an immortal portion - the germ-plasm, which is concerned with the survival of the species, with reproduction. We, on the other hand, dealing not with the living substance but with the forces operating in it, have been led to distinguish two kinds of instincts: those which seek to lead what is living to death, and others, the sexual instincts, which are perpetually attempting and achieving a renewal of life. This sounds like a dynamic corollary to Weismann’s morphological theory.

But the appearance of a significant correspondence is dissipated as soon as we discover Weismann’s views on the problem of death. For he only relates the distinction between the mortal soma and the immortal germ-plasm to multicellular organisms; in unicellular organisms the individual and the reproductive cell are still one and the same (Weismann, 1882, 38). Thus he considers that unicellular organisms are potentially immortal, and that death only makes its appearance with the multicellular metazoa. It is true that this death of the higher organisms is a natural one, a death from internal causes; but it is not founded on any primal characteristic of living substance (Weismann, 1884, 84) and cannot be regarded as an absolute necessity with its basis in the very nature of life (Weismann, 1882, 33). Death is rather a matter of expediency, a manifestation of adaptation to the external conditions of life; for, when once the cells of the body have been divided into soma and germ-plasm, an unlimited duration of individual life would become a quite pointless luxury. When this differentiation had been made in the multicellular organisms, death became possible and expedient. Since then, the soma of the higher organisms has died at fixed periods for internal reasons, while the protista have remained immortal. It is not the case, on the other hand, that reproduction was only introduced at the same time as death. On the contrary, it is a primal characteristic of living matter, like growth (from which it originated), and life has been continuous from its first beginning upon earth. (Weismann, 1884, 84 f.)

It will be seen at once that to concede in this way that higher organisms have a natural death is of very little help to us. For if death is a late acquisition of organisms, then there can be no question of there having been death instincts from the very beginning of life on this earth. Multicellular organisms may die for internal reasons, owing to defective differentiation or to imperfections in their metabolism, but the matter is of no interest from the point of view of our problem. An account of the origin of death such as this is moreover far less at variance with our habitual modes of thought than the strange assumption of ‘death instincts’.

The discussion which followed upon Weismann’s suggestions led, so far as I can see, to no conclusive results in any direction.¹ Some writers returned to the views of Goette (1883), who regarded death as a direct result of reproduction. Hartmann (1906, 29) does not regard the appearance of a ‘dead body’ - a dead portion of the living substance - as the criterion of death, but defines death as ‘the termination of individual development’. In this sense protozoa too are mortal; in their case death always coincides with reproduction, but is to some extent obscured by it, since the whole substance of the parent animal may be transmitted directly into the young offspring.

Soon afterwards research was directed to the experimental testing on unicellular organisms of the alleged immortality of living substance. An American biologist, Woodruff, experimenting with a ciliate infusorian, the ‘slipper-animalcule’, which reproduces by fission into two individuals, persisted until the 3029th generation (at which point he broke off the experiment), isolating one of the part-products on each occasion and placing it in fresh water. This remote descendent of the first slipper-animalcule was just as lively as its ancestor and showed no signs of ageing or degeneration. Thus, in so far as figures of this kind prove anything, the immortality of the protista seemed to be experimentally demonstrable.²

¹ Cf. Hartmann (1906), Lipschütz (1914) and Doflein (1919).

² For this and what follows see Lipschütz (1914, 26 and 52 ff.).9

Other experimenters arrived at different results. Maupas, Calkins and others, in contrast to Woodruff, found that after a certain number of divisions these infusoria become weaker, diminish in size, suffer the loss of some part of their organization and eventually die, unless certain recuperative measures are applied to them. If this is so, protozoa would appear to die after a phase of senescence exactly like the higher animals - thus completely contradicting Weismann’s assertion that death is a late acquisition of living organisms.

From the aggregate of these experiments two facts emerge which seem to offer us a firm footing.

First: If two of the animalculae, at the moment before they show signs of senescence, are able to coalesce with each other, that is to ‘conjugate’ (soon after which they once more separate), they are saved from growing old and become ‘rejuvenated’. Conjugation is no doubt the fore-runner of the sexual reproduction of higher creatures; it is as yet unconnected with propagation and is limited to the mixing of the substances of the two individuals. (Weismann’s ‘amphimixis’.) The recuperative effects of conjugation can, however, be replaced by certain stimulating agents, by alterations in the composition of the fluid which provides their nourishment, by raising their temperature or by shaking them. We are reminded of the celebrated experiment made by J. Loeb, in which, by means of certain chemical stimuli, he induced segmentation in sea-urchins’ eggs - a process which can normally occur only after fertilization.

Secondly: It is probable nevertheless that infusoria die a natural death as a result of their own vital processes. For the contradiction between Woodruff’s findings and the others is due to his having provided each generation with fresh nutrient fluid. If he omitted to do so, he observed the same signs of senescence as the other experimenters. He concluded that the animalculae were injured by the products of metabolism which they extruded into the surrounding fluid. He was then able to prove conclusively that it was only the products of its own metabolism which had fatal results for the particular kind of animalcule. For the same animalculae which inevitably perished if they were crowded together in their own nutrient fluid flourished in a solution which was over-saturated with the waste products of a distantly related species. An infusorian, therefore, if it is left to itself, dies a natural death owing to its incomplete voidance of the products of its own metabolism. (It may be that the same incapacity is the ultimate cause of the death of all higher animals as well.)0

At this point the question may well arise in our minds whether any object whatever is served by trying to solve the problem of natural death from a study of the protozoa. The primitive organization of these creatures may conceal from our eyes important conditions which, though in fact present in them too, only become visible in higher animals where they are able to find morphological expression. And if we abandon the morphological point of view and adopt the dynamic one, it becomes a matter of complete indifference to us whether natural death can be shown to occur in protozoa or not. The substance which is later recognized as being immortal has not yet become separated in them from the mortal one. The instinctual forces which seek to conduct life into death may also be operating in protozoa from the first, and yet their effects may be so completely concealed by the life-preserving forces that it may be very hard to find any direct evidence of their presence. We have seen, moreover, that the observations made by biologists allow us to assume that internal processes of this kind leading to death do occur also in protista. But even if protista turned out to be immortal in Weismann’s sense, his assertion that death is a late acquisition would apply only to its manifest phenomena and would not make impossible the assumption of processes tending towards it.

Thus our expectation that biology would flatly contradict the recognition of death instincts has not been fulfilled. We are at liberty to continue concerning ourselves with their possibility, if we have other reasons for doing so. The striking similarity between Weismann’s distinction of soma and germ-plasm and our separation of the death instincts from the life instincts persists and retains its significance.

We may pause for a moment over this pre-eminently dualistic view of instinctual life. According to E. Hering’s theory, two kinds of processes are constantly at work in living substance, operating in contrary directions, one constructive or assimilatory and the other destructive or dissimilatory. May we venture to recognize in these two directions taken by the vital processes the activity of our two instinctual impulses, the life instincts and the death instincts? There is something else, at any rate, that we cannot remain blind to. We have unwittingly steered our course into the harbour of Schopenhauer’s philosophy. For him death is the ‘true result and to that extent the purpose of life’,¹ while the sexual instinct is the embodiment of the will to live.

¹ Schopenhauer (1851; Sämtliche Werke, ed. Hübscher, 1938, 5, 236).1

Let us make a bold attempt at another step forward. It is generally considered that the union of a number of cells into a vital association - the multicellular character of organisms - has become a means of prolonging their life. One cell helps to preserve the life of another, and the community of cells can survive even if individual cells have to die. We have already heard that conjugation, too, the temporary coalescence of two unicellular organisms, has a life-preserving and rejuvenating effect on both of them. Accordingly, we might attempt to apply the libido theory which has been arrived at in psycho-analysis to the mutual relationship of cells. We might suppose that the life instincts or sexual instincts which are active in each cell take the other cells as their object, that they partly neutralize the death instincts (that is, the processes set up by them) in those cells and thus preserve their life; while the other cells do the same for them, and still others sacrifice themselves in the performance of this libidinal function. The germ-cells themselves would behave in a completely ‘narcissistic’ fashion - to use the phrase that we are accustomed to use in the theory of the neuroses to describe a whole individual who retains his libido in his ego and pays none of it out in object-cathexes. The germ-cells require their libido, the activity of their life instincts, for themselves, as a reserve against their later momentous constructive activity. (The cells of the malignant neoplasms which destroy the organism should also perhaps be described as narcissistic in this same sense: pathology is prepared to regard their germs as innate and to ascribe embryonic attributes to them.) In this way the libido of our sexual instincts would coincide with the Eros of the poets and philosophers which holds all living things together.

Here then is an opportunity for looking back over the slow development of our libido theory. In the first instance the analysis of the transference neuroses forced upon our notice the opposition between the ‘sexual instincts’, which are directed towards an object, and certain other instincts, with which we were very insufficiently acquainted and which we described provisionally as the ‘ego-instincts’. A foremost place among these was necessarily given to the instincts serving the self-preservation of the individual. It was impossible to say what other distinctions were to be drawn among them. No knowledge would have been more valuable as a foundation for true psychological science than an approximate grasp of the common characteristics and possible distinctive features of the instincts. But in no region of psychology were we groping more in the dark. Everyone assumed the existence of as many instincts or ‘basic instincts’ as he chose, and juggled with them like the ancient Greek natural philosophers with their four elements - earth, air, fire and water. Psycho-analysis, which could not escape making some assumption about the instincts, kept at first to the popular division of instincts typified in the phrase ‘hunger and love’. At least there was nothing arbitrary in this; and by its help the analysis of the psychoneuroses was carried forward quite a distance. The concept of ‘sexuality’, and at the same time of the sexual instinct, had, it is true, to be extended so as to cover many things which could not be classed under the reproductive function; and this caused no little hubbub in an austere, respectable or merely hypocritical world.

The next step was taken when psycho-analysis felt its way closer towards the psychological ego, which it had first come to know only as a repressive, censoring agency, capable of erecting protective structures and reactive formations. Critical and far-seeing minds had, it is true, long since objected to the concept of libido being restricted to the energy of the sexual instincts directed towards an object. But they failed to explain how they had arrived at their better knowledge or to derive from it anything of which analysis could make use. Advancing more cautiously, psycho-analysis observed the regularity with which libido is withdrawn from the object and directed on to the ego (the process of introversion); and, by studying the libidinal development of children in its earliest phases, came to the conclusion that the ego is the true and original reservoir of libido, and that it is only from that reservoir that libido is extended on to objects. The ego now found its position among sexual objects and was at once given the foremost place among them. Libido which was in this way lodged in the ego was described as ‘narcissistic’.¹ This narcissistic libido was of course also a manifestation of the force of the sexual instinct in the analytical sense of those words, and it had necessarily to be identified with the ‘self-preservative instincts’ whose existence had been recognized from the first. Thus the original opposition between the ego-instincts and the sexual instincts proved to be inadequate. A portion of the ego-instincts was seen to be libidinal; sexual instincts - probably alongside others - operated in the ego. Nevertheless we are justified in saying that the old formula which lays it down that psychoneuroses are based on a conflict between ego-instincts and sexual instincts contains nothing that we need reject to-day. It is merely that the distinction between the two kinds of instinct, which was originally regarded as in some sort of way qualitative, must now be characterized differently - namely as being topographical. And in particular it is still true that the transference neuroses, the essential subject of psycho-analytic study, are the result of a conflict between the ego and the libidinal cathexis of objects.

But it is all the more necessary for us to lay stress upon the libidinal character of the self-preservative instincts now that we are venturing upon the further step of recognizing the sexual instinct as Eros, the preserver of all things, and of deriving the narcissistic libido of the ego from the stores of libido by means of which the cells of the soma are attached to one another. But we now find ourselves suddenly faced by another question. If the self-preservative instincts too are of a libidinal nature, are there perhaps no other instincts whatever but the libidinal ones? At all events there are none other visible. But in that case we shall after all be driven to agree with the critics who suspected from the first that psycho-analysis explains everything by sexuality, or with innovators like Jung who, making a hasty judgement, have used the word ‘libido’ to mean instinctual force in general. Must not this be so?


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