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Though hardly ground-breaking, The Denial of Death is, nevertheless, an essay of great insight which puts other people's ideas intelligently together to become an almost essential read since the ideas put forward can really open one's eyes on many things in life, and on how and why the man does what he does in life. We achieve ersatz immortality by sacrificing ourselves to conquer an empire, to build a temple, to write a book, to establish a family, to accumulate a fortune, to further progress and prosperity, to create an information-society and global free market. Becker concludes by saying that there is really no way out of this dualistic conundrum in which man has found himself, and all we can aim at is some sort of mitigation of the absolute misery. Every society thus is a "religion" whether it thinks so or not: Soviet "religion" and Maoist "religion" are as truly religious as are scientific and consumer "religion, " no matter how much they may try to disguise themselves by omitting religious and spiritual ideas from their lives.
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In light of what actually happened to the Indians this comes as a cruelty that runs for cover under its analytic context. It's just so damn depressing—no matter what, ya know? This reductio of the sex drive thus exalts the survival instinct, and the author installs his psycho-mythic add-on to assuage the terror of death. The Denial of Death. "What we call a creative gift is merely the social licence to be obsessed. Breasts represent this, the body symbolizes decay, the mind symbolizes bodily transcendence, etc., etc. Already I'm getting nervous. Because only man has been made aware that his body is going to decay soon, he has come to know death and the absurdity that comes with it. Uh, oh, I think I'm doing it again.
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In the end, it critiques the nature of psychology and science itself in relation to civilization by declining to give any definitive solution to man's problems. Ernest Becker argues that to cope with reality we all have to narrow and focus on what's most important to us. Using psychological data and philosophical insights, Becker posits a radical revision of the psychological field.
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I don't want to live in the hearts of my countrymen; I want to live in my apartment. As awareness calls for types of heroic dedication that his culture no longer provides for him, society contrives to help him forget. " Stronger medicine is needed, a belief system. Everything is balanced on linearly as a conflict between two disparate entities, or a war between dual things. CHAPTER SEVEN: The Spell Cast by Persons—The Nexus of Unfreedom. And what we call "cultural routine" is a similar licence: the proletariat demands the obsession of work in order to keep from going crazy. Becker points to Charles Darwin as the harbinger of change in the mindset of modern psychology. Everything down to "sexual perversions" like fetishism, sadomasochism, and - this is where the book feels dated even for 1973 - homosexuality are all put through the "here's why these exist due to the innate terror of death" schema.
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In bold contrast to the predominant Freudian school of thought, Becker tackles the problem of the vital lie -- man's refusal to acknowledge his own mortality. Or to put it as Becker does, to be driven by the heroic or that which is greater than ourselves (our physical selves that would be). Becker came to the recognition that psychological inquiry inevitably comes to a dead end beyond which belief systems must be invoked to satisfy the human psyche. "They are asking for the impossible" is the way we usually put our bafflement. This is the dilemma of religion in our time. Update 16 Posted on December 28, 2021. It is, he says, the disguise of panic that makes us live in ugliness, and not the natural animal wallowing. What I'm really trying to say here is that you don't have to be extremely intelligent to enjoy this book, or even to get many of his points. What more could I say about this book? According to Becker, these systems are necessary illusions: too much reality would lead to madness. Brown observed that the great world needs more Eros and less strife, and the intellectual world needs it just as much.
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The absence of scientific findings hear does likewise; even if this is meant to be a reader-friendly book, the lack of viable citations beyond summations of psychoanalytic theory seems methodically irresponsible. Becker doesn't seem to want to go out in the streets and tell everyone what an inauthentic life they are leading, how repressed they are because there is no unrepressed answer. They abandoned their egos to his, identified with his power, tried to function with him as an ideal. There is no throbbing, vital center.
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And if we don't feel this trust emotionally, still most of us would struggle to survive with all our powers, no matter how many around us died. He completed his Ph. It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning. To be frank, today more westerns practice yoga and meditation than easterners do, they are slowly absorbing the essence. It did help me to unravel my psyche to myself to such a great extent. Blithely dismissing religious tradition and appealing to ideas of childhood imprinting and unconscious suppression as the primary drivers of adult thought and behavior, Becker's main thesis is that if only we could realize our deep-seated need for the heroic, if only we could know with certainty that our actions serve a purpose and will be recalled in time to come, then we wouldn't be so unsure or frightened in the face of death. In formulating his theories Becker drew on the work of Søren Kierkegaard, Sigmund Freud, Wilhelm Reich, Norman O. —the notion that people want to be the hero of their own life story is presented more cleanly and positively in Frankl's logotherapy classic Man's Search for Meaning, and the biodeterminism angle is better argued in primatology's staple, The Naked Ape. The human mind - even according to Becker - has to reduce segments of the vastness of life into smaller, comprehensible fragments. And, it could be that our denial of death is a natural by-product of an understandable evolutionary desire to survive, and not to compensate for a feeling of insignificance that is most powerfully revealed in our own demise. Kierkegaard, you may say. Or as Morrissey sings: So we go inside and we gravely read the stones.
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Still others see Rank as a brilliant member of Freud's close circle, an eager favorite of Freud, whose university education was suggested and financially helped by Freud and who repaid psychoanalysis with insights into many fields: cultural history, childhood development, the psychology of art, literary criticism, primitive thought, and so on. He will go into a whole host of reasons why we are inadequate. What else is a Pulitzer Prize? The genius and the artist do the same, they take more of REALITY in, but channel it in a healthy way into some kind of creative work. The solution that Kierkegaard proposes is the "knight of faith", who accepts everything in life and has faith – "the man must reach out for support to a dream, a metaphysic of hope that sustains him and makes his life worthwhile" [1973: 275]. It then tries to fuse the dynamics of this anguished interplay to muse on the nature and consequences of terror of death and life, heroism, repression, transference, character, ego, hypnosis, love, anxiety, culture, creativity, neurosis, religion etc. But this argument leaves untouched the fact that the fear of death is indeed a universal in the human condition. Physical reality: you are stuck with a body which excretes, and sex, which is almost as messy. From "the empirical science of psychology, " he proclaims, "we know everything important about human nature that there is to know... ". These structures contain within themselves the immense powers of nature, and so it seems logical to say that we are being constantly 'created and sustained' out of the 'invisible void'. " —New York Times Book Review. "Don't you ever worry about dying? " 2, 186 942 46KB Read more.
In the end, Becker leaves us with a hope that is terribly fragile and wonderfully potent. The question that becomes then the most important one that man can put to himself is simply this: how conscious is he of what he is doing to earn his feeling of heroism? I can't see that all his tomes on alchemy add one bit to the weight of his psychoanalytic insight. And this means that evil itself is amenable to critical analysis and, conceivably, to the sway of reason. But when you look more closely, you see that he reaches his conclusions first and then uses the quoted opinions of others as support. "Personality is ultimately destroyed by and through sex, " he reports. Why unfortunate, you ask? After receiving a PhD in cultural anthropology from Syracuse University, Dr. Ernest Becker (1924–1974) taught at the University of California at Berkeley, San Francisco State College, and Simon Fraser University, Canada. The main thesis of this book is that it does much more than that: the idea of death, the fear of it, haunts the human animal like nothing else; it is a mainspring of human activity—activity designed largely to avoid the fatality of death, to overcome it by denying in some way that it is the final destiny for man.
Ernest B. was actually Professor of Cultural Anthropology in a Vancouver university. And yes that phallus is the center of everything, especially if you're a woman! Many thinkers of importance are mentioned only in passing: the reader may wonder, for example, why I lean so much on Rank and hardly mention Jung in a book that has as a major aim the closure of psychoanalysis on religion.