Excerpts From “Reflections on War and Death” by Sigmund Freud (1939), which is freely available on Apple Books here: https://books.apple.com/us/book/reflections-on-war-and-death/id494504141

“…for our conscience is not the inexorable judge that teachers of ethics say it is; it has its origin in nothing but ‘social fear.’” 

“Illusions commend themselves to us because they save us pain and allow us to enjoy pleasure instead. We must therefore accept it without complaint when they sometimes collide with a bit of reality against which they are dashed to pieces.”

“In reality there is no such thing as “eradicating” evil. Psychological, or strictly speaking, psychoanalytic investigation proves, on the contrary, that the deepest character of man consists of impulses of an elemental kind which are similar in all human beings, the aim of which is the gratification of certain primitive needs. These impulses are in themselves neither good or evil.”

“It is conceded that all the impulses which society rejects as evil, such as selfishness and cruelty, are of this primitive nature.

“These primitive impulses go through a long process of development before they can become active in the adult. They become inhibited and diverted to other aims and fields, they unite with each other, change their objects and in part turn against one’s own person. The formation of reactions against certain impulses give the deceptive appearance of a change of content, as if egotism had become altruism and cruelty had changed into sympathy.”

“The formation of these reactions is favored by the fact that many impulses appear almost from the beginning in contrasting pairs; this is a remarkable state of affairs called the ambivalence of feeling and is quite unknown to the layman. This feeling is best observed and grasped through the fact that intense love and intense hate occur so frequently in the same person. Psychoanalysis goes further and states that the two contrasting feelings not infrequently take the same person as their object.”

[I’m unfortunately very cognizant of such contrasts within myself.]

“What we call the character of a person does not really emerge until the fate of all these impulses has been settled, and character, as we all know, is very inadequately defined in terms of either “good” or “evil.” Man is seldom entirely good or evil, he is “good” on the whole in one respect and “evil” in another, or “good” under certain conditions, and decidedly “evil” under others. It is interesting to learn that the earlier infantile existence of intense “bad” impulses is often the necessary condition of being “good” in later life. The most pronounced childish egotists may become the most helpful and self-sacrificing citizens; the majority of idealists, humanitarians, and protectors of animals have developed from little sadists and animal tormentors.”

[It is amazing that this does happen.]

“The transformation of “evil” impulses is the result of two factors operating in the same sense, one inwardly and the other outwardly. The inner factor consists in influencing the evil or selfish impulses through erotic elements, the love needs of man interpreted in the widest sense. The addition of erotic components transforms selfish impulses into social impulses. We learn to value being loved as an advantage for the sake of which we can renounce other advantages. The outer factor is the force of education which represents the demands of the civilized environment and which is then continued through the direct influence of the cultural milieu.”

[I’m copying basically this whole section because it’s eye opening to me.]

“Civilization is based upon the renunciation of impulse gratification and in turn demands the same renunciation of impulses from every newcomer. During the individual’s life a constant change takes place from outer to inner compulsion. The influences of civilization work through the erotic components to bring about the transformation of more and more of the selfish tendencies into altruistic and social tendencies. We may indeed assume that the inner compulsion which makes itself felt in the development of man was originally, that is, in the history of mankind, a purely external compulsion. Today people bring along a certain tendency (disposition) to transform the egotistic into social impulses as a part of their hereditary organization, which then responds to further slight incentives to complete the transformation. A part of this transformation of impulse must also be made during life. In this way the individual man is not only under the influence of his own contemporary cultural milieu but is also subject to the influences of his ancestral civilization.”

[This is what people mean by “get with the program.” And yeah there are hereditary elements to it.]

“We are of course in no position to observe the impulses of another person. We deduce them from his actions and his conduct, which we trace back to motives springing from his emotional life. In a number of cases such a conclusion is necessarily incorrect. The same actions which are “good” in the civilized sense may sometimes originate in “noble” motives and sometimes not. Students of the theory of ethics call only those acts “good” which are the expression of good impulses and refuse to acknowledge others as such. But society is on the whole guided by practical aims and does not bother about this distinction; it is satisfied if a man adapts his conduct and his actions to the precepts of civilization and asks little about his motives.”

“…only special circumstances will reveal whether the one person is always good because his impulses compel him to be so while another person is good only in so far as this civilized behavior is of advantage to his selfish purposes. But our superficial knowledge of the individual gives us no means of distinguishing the two cases, and we shall certainly be misled by our optimism into greatly over-estimating the number of people who have been transformed by civilization.”

[I used to overestimate wildly. I don’t even believe that civilization is even a positive force at all anymore.]

“Civilized society, which demands good conduct and does not bother about the impulse on which it is based, has thus won over a great many people to civilized obedience who do not thereby follow their own natures. Encouraged by this success, society has permitted itself to be misled into putting the ethical demands as high as possible, thereby forcing its members to move still further from their emotional dispositions. A continual emotional suppression is imposed upon them, the strain of which is indicated by the appearance of the most remarkable reactions and compensations.”

[We are at a boiling point, much like Germany in 1939. And what even is ethical?]

“Anyone thus forced to react continually to precepts that are not the expressions of his impulses lives, psychologically speaking, above his means, and may be objectively described as a hypocrite, whether he is clearly conscious of this difference or not. It is undeniable that our contemporary civilization favors this sort of hypocrisy to an extraordinary extent. One might even venture to assert that it is built upon such a hypocrisy and would have to undergo extensive changes if man were to undertake to live according to the psychological truth. There are therefore more civilized hypocrites than truly cultured persons, and one can even discuss the question whether a certain amount of civilized hypocrisy is not indispensable to maintain civilization because the already organized cultural adaptability of the man of today would perhaps not suffice for the task of living according to the truth. On the other hand the maintenance of civilization even on such questionable grounds offers the prospect that with every new generation a more extensive transformation of impulses will pave the way for a better civilization.”

Somehow we are now worse off… civilization today engenders hypocrisy to such an extreme degree that it makes me physically ill trying to contend with it…

“…the primitive psyche is in the strictest sense indestructible.”

[I’d say this is foundational for Freud.]

“Since we know how to interpret even the maddest and most confused dreams, we know that every time we go to sleep we throw aside our hard won morality like a garment in order to put it on again in the morning. This laying bare is, of course, harmless, because we are paralyzed and condemned to inactivity by the sleeping state.

“Only the dream can inform us of the regression of our emotional life to an earlier stage of development. Thus, for instance, it is worthy of note that all our dreams are governed by purely egotistic motives.”

[Very interesting perspective on dreams!]

“But there is perhaps another symptom of our fellow citizens of the world which has caused us no less surprise and fear than this descent from former ethical heights which has been so painful to us. I mean the lack of insight that our greatest intellectual leaders have shown, their obduracy, their inaccessibility to the most impressive arguments, their uncritical credulity concerning the most contestable assertions. This certainly presents a sad picture, and I wish expressly to emphasize that I am by no means a blinded partisan who finds all the intellectual mistakes on one side. But this phenomenon is more easily explained and far less serious than the one which we have just considered. Students of human nature and philosophers have long ago taught us that we do wrong to value our intelligence as an independent force and to overlook its dependence upon our emotional life. According to their view our intellect can work reliably only when it is removed from the influence of powerful incitements; otherwise it acts simply as an instrument at the beck and call of our will and delivers the results which the will demands. Logical argumentation is therefore powerless against affective interests; that hey regain their intelligence completely as soon as this resistance is overcome.”

[We are right back here over a century later…] 

“We had indeed hoped that the wonderful community of interests established by intercourse and the exchange of products would result in the beginning of such a compulsion, but it seems that nations obey their passions of the moment far more than their interests. At most they make use of their interests to justify the gratification of their passions.”

[More true than ever. But Freud ends that chapter hoping that things would improve. For a bit it seemed that they did… but I think they in reality are much worse.]

“We cannot, indeed, imagine our own death; whenever we try to do so we find that we survive ourselves as spectators.”

[I’ve been contemplating the truth of non existence lately. It’s rather unpleasant and yet simultaneously freeing… the end of suffering.]

“The school of psychoanalysis could thus assert that at bottom no one believes in his own death, which amounts to saying: in the unconscious every one of us is convinced of his immortality.”

[In a sense perhaps, as we cannot truly comprehend simply not existing at all.]

“Death is, of course, not deferred through our sensitiveness on the subject, and when it occurs we are always deeply affected, as if our expectations had been shattered. We regularly lay stress upon the unexpected causes of death, we speak of the accident, the infection, or advanced age, and thus betray our endeavor to debase death from a necessity to an accident.”

“We assume a special attitude towards the dead, something almost like admiration for one who has accomplished a very difficult feat. We suspend criticism of him, overlooking whatever wrongs he may have done, and issue the command, de mortuis nil nisi bene: we act as if we were justified in singing his praises at the funeral oration, and inscribe only what is to his advantage on the tombstone. This consideration for the dead, which he really no longer needs, is more important to us than the truth and to most of us, certainly, it is more important than consideration for the living.”

I’ve always found this kind of stupid but celebrating a life lived in itself is a generally good practice.

“Life becomes impoverished and loses its interest when life itself, the highest stake in the game of living, must not be risked.”

“And yet the motto of the Hanseatic League said: Navigare necesse est, vivere non necesse: It is necessary to sail the seas, but not to live.”

[What even is necessary, really?]

“It is therefore inevitable that we should seek compensation for the loss of life in the world of fiction, in literature, and in the theater. There we still find people who know how to die, who are even quite capable of killing others. There alone the condition for reconciling ourselves to death is fulfilled, namely, if beneath all the vicissitudes of life a permanent life still remains to us.”

“It is really too sad that it may happen in life as in chess, where a false move can force us to lose the game, but with this difference, that we cannot begin a return match.”

“In the realm of fiction we find the many lives in one for which we crave. We die in identification with a certain hero and yet we outlive him and, quite unharmed, are prepared to die again with the next hero.”

There is so much to unpack here… heroes in fiction honestly should die more often.

Freud has some fascinating thoughts on war and murder and death, especially in regard to primitive man, and us being descendants of murderers… he talks a lot about blood guilt. Not sure I agree with much of it, but it’s fascinating to think about.

“Our unconscious therefore does not believe in its own death; it acts as though it were immortal. What we call our unconscious, those deepest layers in our psyche which consist of impulses, recognizes no negative or any form of denial and resolves all contradictions, so that it does not acknowledge its own death, to which we can give only a negative content. The idea of death finds absolutely no acceptance in our impulses.”

Then an interesting turn…

“This is perhaps the real secret of heroism. The rational basis of heroism is dependent upon the decision that one’s own life cannot be worth as much as certain abstract common ideals. But I believe that instinctive or impulsive heroism is much more frequently independent of such motivation and simply defies danger on the assurance which animated Hans, the stone-cutter, a character in Anzengruber, who always said to himself: Nothing can happen to me. Or that motivation only serves to clear away the hesitations which might restrain the corresponding heroic reaction in the unconscious. The fear of death, which controls us more frequently than we are aware, is comparatively secondary and is usually the outcome of the consciousness of guilt.”

[I wonder then, where guilt really comes from.]

“In our unconscious we daily and hourly do away with all those who stand in our way, all those who have insulted or harmed us. The expression: “The devil take him,” which so frequently crosses our lips in the form of an ill-humored jest, but by which we really intend to say, “Death take him,” is a serious and forceful death wish in our unconscious. Indeed our unconscious murders even for trifles; like the old Athenian law of Draco, it knows no other punishment for crime than death, and this not without a certain consistency, for every injury done to our all-mighty and self-glorifying self is at bottom a crimen laesae majestatis.”

[I hate to agree with this but I do.]

“Thus, if we are to be judged by our unconscious wishes, we ourselves are nothing but a band of murderers, just like primitive man. It is lucky that all wishes do not possess the power which people of primitive times attributed to them. For in the cross fire of mutual maledictions mankind would have perished long ago, not excepting the best and wisest of men as well as the most beautiful and charming women.”

“It is well known that one may even speak the truth in jest.”

[I believe even my own sarcastic comments are rooted in some deeper unconscious truth that my conscious self is blissfully unaware of acknowledging.]

“These persons we love are on the one hand a part of our inner possessions and a constituent of our own selves, but on the other hand they are also in part strangers and even enemies. Except in a few instances, even the tenderest and closest love relations also contain a bit of hostility which can rouse an unconscious death wish. But at the present day this ambivalent conflict no longer results in the development of ethics and soul theories, but in neuroses which also gives us a profound insight into the normal psychic life.”

[This is a scary conclusion to me.]

“…war cannot be abolished; as long as the conditions of existence among races are so varied and the repulsions between them are so vehement, there will have to be wars. The question then arises whether we shall be the ones to yield and adapt ourselves to it.”

As is this. I wonder presently whether polite society was always a fraud and most people are nothing but hateful hypocrites. But they don’t really hate you, not really. They just hate an idea of you that exists in their minds, whether consciously or not.  Not understanding is a pain point that often leads to hate, rather than the more useful decision to turn that pain into curiosity, it often turns into an opportunity to turn malevolent.

The problem is recently curiosity has become commodified just like everything else until it’s been cheapened into just another pain point requiring products that satiate the hunger, but never quite fill the need.

~ APD, August 24, 2026