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The historic value of Freud’s work is that it came to grips with the peculiar animal that man was, the animal that was not programmed by instincts to… - Ernest Becker
" "The historic value of Freud’s work is that it came to grips with the peculiar animal that man was, the animal that was not programmed by instincts to close off perception and assure automatic equanimity and forceful action. Man had to invent and create out of himself the limitations of perception and the equanimity to live on this planet. And so the core of psychodynamics, the formation of the human character, is a study in human self-limitation and in the terrifying costs of that limitation. The hostility to psychoanalysis in the past, today, and in the future, will always be a hostility against admitting that man lives by lying to himself about himself and about his world, and that character, to follow Ferenczi and Brown, is a vital lie. I particularly like the way Maslow has summed up this contribution of Freudian thought: "Freud’s greatest discover, the one which lies at the root of psychodynamics, is that the great cause of much psychological illness is the fear of knowledge of oneself —of one’s emotions, impulses, memories, capacities, potentialities, of one’s destiny. We have discovered that fear of knowledge of oneself is very often isomorphic with, and parallel with, fear of the outside world". And what is this fear, but a fear of the reality of creation in relation to our powers and possibilities: In general this kind of fear is defensive, in the sense that it is a protection of our self-esteem, of our love and respect for ourselves. We tend to be afraid of any knowledge that could cause us to despise ourselves or to make us feel inferior, weak, worthless, evil, shameful. We protect ourselves and our ideal image of ourselves by repression and similar defenses, which are essentially techniques by which we avoid becoming conscious of unpleasant or dangerous truths. The individual has to repress globally, from the entire spectrum of his experience, if he wants to feel a warm sense of inner value and basic security. This sense of value and support is something that nature gives to each animal by the automatic instinctive programming and in the pulsating of the vital processes. But man, poor denuded creature, has to build and earn inner value and security. He must repress his smallness in the adult world, his failures to live up to adult commands and codes. He must repress his own feelings of physical and moral inadequacy, not only the inadequacy of his good intentions but also his guilt and his evil intensions: the death wishes and hatreds that result from being frustrated and blocked by the adults. He must repress his parents’ inadequacy, their anxieties and terrors, because these make it difficult for him to feel secure and strong. He must repress his own anality, his compromising bodily functions that spell his mortality, his fundamental expendability in nature. And with all this, and more that we leave unsaid, he must repress the primary awesomeness of the external world.
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About Ernest Becker
Ernest Becker (27 September 1924 – 6 March 1974) was an American cultural anthropologist and interdisciplinary thinker, noted for his 1974 Pulitzer Prize-winning book, The Denial of Death.
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Additional quotes by Ernest Becker
We said it is impossible for man to feel “right” in any straightforward way, and now we can see why. He can expand his self-feeling not only by Agape merger but also by the other ontological motive Eros, the urge for more life, for exciting experience, for the development of the self-powers, for developing the uniqueness of the individual creature, the impulsion to stick out of nature and shine. Life is, after all, a challenge to the creature, a fascinating opportunity to expand. Psychologically it is the urge for individuation: how do I realize my distinctive gifts, make my own contribution to the world through my own self-expansion? Now we see what we might call the ontological or creature tragedy that is so peculiar to man: If he gives in to Agape he risks failing to develop himself, his active contribution to the rest of life. If he expands Eros too much he risks cutting himself off from natural dependency, from duty to a larger creation; he pulls away from the healing power of gratitude and humility that he must naturally feel for having been created, for having been given the opportunity of life experience. Man thus has the absolute tension of the dualism. Individuation means that the human creature has to oppose itself to the rest of nature. It creates precisely the isolation that one can’t stand—and yet needs in order to develop distinctively. It creates the difference that becomes such a burden; it accents the smallness of oneself and the sticking-outness at the same time. This is natural guilt. The person experiences this as “unworthiness” or “badness” and dumb inner dissatisfaction. And the reason is realistic. Compared to the rest of nature man is not a very satisfactory creation. He is riddled with fear and powerlessness.
What does it mean to be a self-conscious animal? The idea is ludicrous, if it is not monstrous. It means to know that one is food for worms. This is the terror: to have emerged from nothing, to have a name, consciousness of self, deep inner feelings, an excruciating inner yearning for life and self-expression—and with all this yet to die. It seems like a hoax, which is why one type of cultural man rebels openly against the idea of God. What kind of deity would create such complex and fancy worm food?
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What are we to make of a creation in which the routine activity is for organisms to be tearing others apart with teeth of all types—biting, grinding flesh, plant stalks, bones between molars, pushing the pulp greedily down the gullet with delight, incorporating its essence into one's own organization, and then excreting with foul stench and gasses the residue. Everyone reaching out to incorporate others who are edible to him. The mosquitoes bloating themselves on blood, the maggots, the killer-bees attacking with a fury and a demonism, sharks continuing to tear and swallow while their own innards are being torn out—not to mention the daily dismemberment and slaughter in "natural" accidents of all types: an earthquake buries alive 70 thousand bodies in Peru, automobiles make a pyramid heap of over 50 thousand a year in the U.S. alone, a tidal wave washes over a quarter of a million in the Indian Ocean. Creation is a nightmare spectacular taking place on a planet that has been soaked for hundreds of millions of years in the blood of all its creatures. The soberest conclusion that we could make about what has actually been taking place on the planet for about three billion years is that it is being turned into a vast pit of fertilizer. But the sun distracts our attention, always baking the blood dry, making things grow over it, and with its warmth giving the hope that comes with the organism's comfort and expansiveness.
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