Human needs, although originally derived from biological necessity, are thus a result of the existence of society and are conditioned by the stage of development which society has reached.

It is chiefly the psychologists of the school of Freud who have pointed out that many of man's thoughts and actions are compensatory substitutes for desires which he has been obliged to suppress. A thing may be desired not for its intrinsic worth or usefulness, but because he has unconsciously come to see in it a symbol of something else, the desire for which he is ashamed to admit to himself...This general principle, that men are very largely actuated by motives which they conceal from themselves, is as true of mass as of individual psychology...Human desires are the steam which makes the soial machine work. Only by understanding them can the propagandist control that cast, loose-jointed mechanism which is modern society.

The evolutionary urge drives man to seek for intenser forms of fulfillment, since his basic urge is for more life, more consciousness, and this contentment has an air of stagnation that the healthy mind rejects. (This recognition lies at the centre of my own 'outsider theory': that there are human beings to whom comfort means nothing, but whose happiness consists in following an obscure inner-drive, an 'appetite for reality'.)

The most important misunderstanding seems to me to lie in a confusion between the human necessities which I consider part of human nature, and the human necessities as they appear as drives, needs, passions, etc., in any given historical period. This division is not very different from Marx’s concept of "human nature in general", to be distinguished from "human nature as modified in each historical period". The same distinction exists in Marx when he distinguishes between "constant" or "fixed" drives and "relative" drives. The constant drives "exist under all circumstances and … can be changed by social conditions only as far as form and direction are concerned". The relative drives "owe their origin only to a certain type of social organization".

Society... directly penetrates the organism in its functioning, most importantly in respect to sexuality and nutrition. While both sexuality and nutrition are grounded in biological drives, these drives are extremely plastic in the human animal. Man is driven by his biological constitution to seek sexual release and nourishment. But his biological constitution does not tell him where he should seek sexual release and what he should eat.

Man is not a being whose exclusive purpose in life is eating, drinking, and providing a shelter for himself. As soon as his material wants are satisfied, other needs, which, generally speaking may be described as of an artistic character, will thrust themselves forward. These needs are of the greatest variety; they vary with each and every individual; and the more society is civilized, the more will individuality be developed, and the more will desires be varied.

The needs of man, if life is to survive, are usually said to be four -- air, water, food, and in the severe climates, protection. But it is becoming clear today that the human organism has another absolute necessity... This fifth need is the need for novelty -- the need, throughout our waking life, for continuous variety in the external stimulation of our eyes, ears, sense organs, and all our nervous network.

Freud insisted that our civilization is a repressive one. There is a conflict between the demands of conformity and the demands of our instinctive energies, explicitly sexual. Freud could see no easy resolution of this antagonism, and he came to believe that in our time the possibility of simple natural love between human beings had already been abolished.

Desire is the actual essence of man, in so far as it is conceived, as determined to a particular activity by some given modification of itself.

We need tremendous energy to bring about a psychological change in ourselves as human beings, because we have lived far too long in a world of make-belief, in a world of brutality, violence, despair, anxiety. To live humanly, sanely, one has to change. To bring about a change within oneself and therefore within society, one needs this radical energy, for the individual is not different from society — the society is the individual and the individual is the society. And to bring about a necessary radical, essential change in the structure of society — which is corrupt, which is immoral — there must be change in the human heart and mind. To bring about that change you need great energy and that energy is denied or perverted, or twisted, when you act according to a concept; which is what we do in our daily life. The concept is based on past history, or on some conclusion, so it is not action at all, it is an approximation to a formula. So one asks if there is an action which is not based on an idea, on a conclusion formed by dead things which have been.

The behavioral doctrine was that human beings were motivated according to their primary drives of hunger, thirst, elimination, pain, and sex.

At the very center of all human life is energy, psychic energy. It is the force of that energy that drives us, that must repeatedly spend and renew itself in us, that must perpetually be reaching for something beyond itself in order to satisfy its own insatiable appetite. ("The Next Great Moment In History Is Theirs")

For the fundamental fact of human psychology is that society, instead of remaining almost entirely inside the individual organism as in the case of animals prompted by their instincts, becomes crystallized almost entirely outside the individuals. In other words, social rules, as Durkheim has so powerfully shown, whether they be linguistic, moral, religious, or legal, etc., cannot be constituted, transmitted or preserved by means of an internal biological heredity, but only through the external pressure exercised by individuals upon each other.

It is sexual energy which governs the structure of human feeling and thinking.