Freud, Sigmund. Beyond the Pleasure Principle (1920)
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Pleasure principle: We believe, that is to say, that the curse of those events is
invariably set in motion by an unpleasurable tension, ant that it takes a
direction such that its final outcome coincides with a lowering of that
tension—that is, with an avoidance of unpleausre or a production of pleasure.
(3)［an avoidance of unpleasureとa
production of pleasureは同義でありうるのか］the
hypothesis that the mental apparatus endeavours to keep the quantity of
excitation present in it as low as possible or at least to keep it constant. .
. . if the work of the mental apparatus is directed towards keeping the
quantity of excitation low, then anything that is calculated to increase that
quantity is bound to be felt as adverse to the functioning of the apparatus,
that is as unpleasurable. The pleasure principle follows from the principle of
constancy: actually the latter principle was inferred from the facts which
forced us to adopt the pleasure principle. (6) Nirvana principle (67) The pleasure principle . . . 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. (76) the most universal endeavour of all living substance—namely
to return to the quiescence of the inorganic world. (76) The pleasure principle seems actually to serve the death instincts. (77)
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Reality principle: from the point of view of the self-preservation of the organism among
the difficulties of the external world, it is from the very outset inefficient
and even highly dangerous. Under the influence of the ego’s instincts of
self-preservation, the pleasure principle is replaced by the reality principle.
This latter principle does not abandon the intention of ultimately obtaining
pleasure, but it nevertheless demands and carries into effect the postponement
of satisfaction, the abandonment of a number of possibilities of gaining
satisfaction and temporary toleration of unpleasure as a step on the long
indirect road to pleasure. (7) ［pleasureをabsence of excitementとしてとらえると、sexというのはまさにreality
principle—pleasure principleではなく―に則ったものと考えられるわけだ。Sexによるdischarge (end-pleasure)というのは最終的なpleasure principleの勝利で、それに至る過程ではそのend-pleasureとしてのextinction of excitementを得るためにfore-pleasureによるexcitementの増大が起こる、と。奇妙だけどいちおうThree
Essaysとの間に論理的整合性はある］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. (76)
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Economic point of view: In taking that course into account in our
consideration of the mental processes which are the subject of our study, we
are introducing an ‘economic’ point of view into our work; and if, in
describing those processes, we try to estimate thei ‘economic’ factor in
addition to the ‘topographical’ and ‘dynamic’ ones, we shall, I think, be
giving the most complete description of them . . . (3)［ここでフロイトはなぜエコノミーという概念を持ち出す必要があるのか。topographical, dynamic, and ecomoicの意味はなんなのだろう。 cf p.51—where Freud contrast “dymamic” conditions and
“economic” situation］We have decided to
relate pleasure and unpleasure to the quantity of excitation that is present in
the mind but is not in any way ‘bound,’ and to relate them in such a manner
that unpleasure corresponds to an increase
in the quantity of excitation and pleasure to a diminution. (4)［quantityに対する注目というのがeconomicの意味なのだろうけれど… “The
Economic Problem of Masochism” は必読だろう］the economic
motive, the consideration of the yield of pleasure involved (13) the
distribution of libido (38)
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Anxiety as a shield against stimuli: There is something about anxiety that protects its
subject against fright and so against fright-neuroses. (11) It will be seen,
then, that preparedness for anxiety and the hypercathexis of the receptive
systems constitute the last line of defence of the shield against stimuli. (36)
Anxiety dream: these dreams are endeavoring to master the stimulus
retrospectively, by developing the anxiety whose omission was the cause of the
traumatic neurosis. (37)
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Fort-da (13-17)
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Transference (18-): The patient cannot remember the whole of what is repressed in him, and
what he cannot remember may be precisely the essential part of it. Thus he
acquires no sense of conviction of the correctness of the construction that has
been communicated to him. He is obliged to repeat
the repressed material as a contemporary experience instead of, as the
physician would prefer to see, remembering
it as something belonging to the past. ［転移による過去のrepetitionというのはモダニティとテンポラリティの観点から言って面白い。言い換えれば精神分析は現在に於けるrepetitionを過去の再創出として捉えるわけで、これもまた失われたものとしての、そして失われたことが証明できないものとしての、過去を「作り出す」という身振りに等しい。］The ration between what is remembered and what is
reproduced varies from case to case. ［というか、what is rememberedとwhat is reproducedの間に差異はない。creation of the past as something lostというのが精神分析とモダニティの共通項。リニアーなテンポラリティを作り出すということ。］
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Compulsion to repeat: But how is the compulsion to repeat—the manifestation
of the power of the repressed—related to the pleasure principle? It is clear
that the greater part of what is re-experienced under the compulsion to repeat
must cause the ego unpleasure, since it brings to light activities of repressed
instinctual impulses. (21) we shall find courage to assume that there really
does exist in the mid a compulsion to repeat which overrides the pleasure
principle (24) ［compulsion to repeatを不快な過去の繰り返しとするならば、なぜそれが起こるのか、という全うな問い。］
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Unconscious as timeless: As a result of certain psycho-analytic discoveries we
are to-day in a position to embark on a discussion of the Kantian theorem that
time and space are ‘necessary forms of thought.’ We have learned that
unconscious mental processes are in themselves ‘timeless.’ This means in the
first place that they are not ordered temporally, that time does not change
them in any way and that the idea of time cannot be applied to them. ［さらに「時間」という概念そのものがshield against stimuliである、という指摘。これはとても面白い。Egoをunconsciousから守るためにそれを「過去」のものとして作り出すのがモダニティ］(31-32)
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Shields against stimuli: Toward the outside it is shielded against stimuli and
the amounts of excitation impinging on it have only a reduced effect. Towards
the inside there can be no such shield; the excitations in the deeper layers
extend into the system directly and in undiminished amount, in so far as
certain of their characteristics give rise to feelings in the
pleasure-unpleasure series. (32) ［だからこそprojectionが起こる、と。刺激があたかも「外部」から来ているものかのように振る舞う。そうすればシールドがはれるから。(33)］
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Trauma: We
describe as ‘traumatic’ any excitations from outside whih are powerful enough
to break through the protective shield. (33) economic disturbance comparable
with traumatic neuroses (40)
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Melancholia as severe disorders in the distribution of
libido (39)
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Pleasure principle, variation: It seems,
then, that an instinct is an urge inherent in organic life to restore an
earlier state of things which the
living entity has been obliged to abandon under the pressure of external
disturbing forces; that is, it is a kind of organic elasticity, or, to put it
another way, the expression of the inertia inherent in organic life. (43) all
instincts tend towards the restoration of an earlier state of things (44) The
elementary living entity would from its very beginning have had no wish to
change; if conditions remained the same, it would do no more than constantly
repeat the same course of life. (45) It would be in contradiction to the conservative
nature of the instincts if the goal of life were a state of things which had
never yet been attained, On the contrary, it must be an old state of things, an
initial state from which the living entity has at one time or other departed
and to which it is striving to return by the circuitous paths along which its
development leads. the instinct to return to the inanimate state (46)
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If we are to take it as a truth that knows no
exception that everything living dies for internal
reasons—become inorganic once again—then we shall be compelled to say that
‘the aim of all life is death’ and,
looking backwards, that ‘inanimate things
existed before living ones.’ (45-46) : ever more complicated detours before reaching its aim of death. These
circuitous paths to death, faithfully kept to by the conservative instincts,
would thus present us to-day with the picture of the phenomena of life ［つまり、快楽原則と現実原則に立ち戻れば、快楽原則はinanimate stateに戻る（＝死ぬ）ことを目指し、現実原則はそれを引き止め、人生をdetoursとして立ち行かせるということになる］What
we are left with is the fact that the organism wishes to die only in its own
fashion, Thus these guardians of life, too, were originally the myrmidons of
death. Hence arises the paradoxical situation that the living organism
struggles most energetically against events (dangers, in fact) which might help
it to attain its life’s aim rapidly—by a kind of short-circuit. (47)
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Reproduction:
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. . . . 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? (49) the survival of the species, with reproduction (55)
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Ego instincts and the sexual instincts: the former exercise pressure towards death and the
latter towards a prolongation of life. “the ego or death instincts and the
sexual or life instincts” (53)
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Narcissism, again (60): as the thing in which sexual instincts, which are
directed towards an object, return to ego instincts? Libido which was in this
way lodged in the ego was described as ‘narcissistic.’ 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
instingct prived to be inadequate. A portion of the ego-instincts was seen to
be libidibal; sexual instincts—probably alongside others—operated in the ego.
(62) ［ナルシシズムにおいてego instinctsとsexual
instinctsの二項対立は脱構築される、と。ナルシシズムってやっぱり鍵概念なんだと思うんだ。］Even before we had any clear understanding of
narcissism, psycho-analysts had a suspicion that the ‘ego-instincts’ had
libidinal components attached to them. (64) ［death
instinctsとしての自己に対するサディズム（つまりマゾキズム）がナルシシズムのチェックを受けて、他の「対象」に向かうのがセックスの始まり？(65) displaced death instinct］
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Sexuality as something other than reproduction: 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. (61) ［しかしだからこそsexual or life instinctsというのが問題になるのだ。すべてのsexualityがlife
instincts=reproductionに結びついているわけではない。というかそれは少数であるとすら言える］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 os much as a ray of a hypothesis has penetrated. (69) 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
finding of psycho-analysis to connect them less closely with reproduction. With
the hypothesis of narcisstic 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. (73)［つまりここでフロイトは、reproductionに結びつかないsexual instinctsもEros、つまりdeath instinctsに対抗するものとして捉えられると言っているわけか。言い換えれば、pleasure principleに抗するものすべてがsexual instinctsだということになる。恐るべし。］
