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The Impact of a split psyche is self-hatred and genocidal violence

Davis 1(Walter A, Professor of English at Ohio State University, Deracination: Historicity, Hiroshima, and the Tragic Imperative. State Univesrity of New York Press, p. 95-96 AM)

It is never enough however. Inner discord remains. A final transference is necessary to “heal” the split psyche. The ego must find a way to marry itself to the maternal, so that all the psychic energy condensed there will be invested in the “son” as the agent-who-acts. Sublime action bears this burden: to give the inner world of psychic turbulence the stamp of one’s independent agency by finding a way to blow the forces that “rage” within out into the world. The destructiveness of the rn/ other must become the aggressivity of the son, seeking identity and jouissance in a deed. All other erotic possibilities must be sacrificed to destructive rage. The phallic ego can only save itself from implosion by “identifying with the aggressor.” The destructive m/other thereby becomes one’s own destructiveness. The result: an irresistible pleasure is now found in every opportunity to destroy. For the superego that such a psyche creates for itself is and can be nothing but the refraction of self-hatred. And since the object of hatred is one’s own inner “nature,” the only way an implosive turning of the subject back upon itself can be avoided is by investing one’s hatred in objects. Only by inflicting pain and suffering, by breathing the spirit of punishment into all occasions, does one banish the spectre of otherness within. The innermost demand of such a psyche is to void selty and the search for a way to give that principle sublime expression. That is what the vaporized people of Hiroshima represent. They are everything small, contemptible, sneaky “Japanese” in the psyche. And as such they must be regarded as an indifferent mass—men, women, children, the old, young, base, excellent, and fair—merged indifferently as one. This is sublime genocide. The other is everything the psyche must treat with manic contempt in order to satisfy the imperatives of the superego. For until such an object is found and subjected to “justice” through the necessary deed, the ego remains within. Genocide is a psychological necessity for one kind of a psyche. As “nuclear unconscious” that motive finds its first ghostly articulation in Kant’s struggle with the sublime.

 

The psyche comes before all other concerns

Jung 6 (Carl G., renowned scholar of psychoanalysis and founder of the Jung Institute, The Undiscovered Self, New American Library, New York, 81-85, AM) <we do not endorse gendered language>

Separation from his instinctual nature inevitably plunges civilized man into the confict between conscious and unconscious, spirit and nature, knowledge and faith, a split that becomes pathological the moment his consciousness is no longer able to neglect or suppress his instinctual side. The accumulation of individuals who have got into this critical state starts off a mass movement purporting to be the champion of the suppressed. In accordance with the prevailing tendency of consciousness to seek the source of all ills in the outside world, the cry goes up for political and social changes which, it is supposed, would automatically solve the much deeper problem of split personality. Hence it is that whenever this demand is fulfilled, political and social conditions arise which bring the same ills back again in altered form. What then happens is a simple reversal: the underside comes to the top and the shadow takes the place of the light, and since the former is always anarchic and turbulent, the freedom of the “liberated” underdog must suffer Draconian curtailment. All this is unavoidable, because the root of the evil is untouched and merely the counterposition has come to light. The Communist revolution has debased man far lower than democratic collective psychology has done, because it robs him of freedom not only in the social but in the moral and spiritual sense. Aside from the political difhculties, the West has suffered a great psychological disadvantage that made itself unpleasantly felt even in the days of German Nazism: the existence of a dictator allows us to point the linger away from ourselves and at the shadow. He is clearly on the other side of the political frontier, while we are on the side of good and enjoy the possession ofthe right ideals. Did not a well-known statesman recently confess that he had “no imagination in evil"? In the name of the multitude he was here giving expression to the fact that Western man is in danger of losing his shadow altogether, of identifying himself with his active personality and of identifying the world with the abstract picture painted by scientific rationalism. His spiritual and moral opponent, who is just as real as he, no longer dwells in his own breast but beyond the geographical line of division, which no longer represents an outward political barrier but splits off the conscious from the unconscious man more and more menacingly. Thinking and feeling lose their inner polarity, and where religious orientation has grown ineffective, not even a god is at hand to check the sovereign sway of unleashed psychic functions. Our rational philosophy does not bother itself with whether the other person in us, pejoratively described as the "shadow," is in sympathy with our conscious plans and intentions. Evidently it does not know that we carry in ourselves a real shadow whose existence is grounded in our instinctual nature. The dynamism and imagery of the instincts together form an a priori which no [hu]man can overlook without the gravest risk to himself. Violation or neglect of instinct has painful consequences of a physiological and psychological nature for whose removal medical help, above all, is required. For more than fifty years we have known, or could have known, that there is an unconscious as a counterbalance to consciousness.Medical psychology has furnished all the necessary empirical and experimental proofs of this. There is an unconscious psy-chic reality which demonstrably influences consciousness and its contents. All this is known, but no practical conclusions have been drawn from it. We still go on thinking and acting as before, as if we were simplex and.,_not duplex. Accordingly, We imagine ourselves to be innocuous, reasonable and humane. We do not think of distrusting our motives or of asking ourselves how the inner man feels about the things we do in the outside world. But actually it is frivolous, superficial and unreasonable of us, as well as psychically unhygienic, to overlook the reaction and standpoint of the unconscious. ‘One can regard one’s stomach or heart as unimportant and worthy of contempt, but that does not prevent overeating or overexertion from having consequences that affect the whole man. Yet we think that psychic mistakes and their consequences can be got rid of with mere words, for “psychic” means less than air to most people. All the same, nobody can deny that without the psyche there would be no world at all, and still less, a human world. Virtually everything depends on the human soul and its functions. Virtually everything depends on the human soul and its functions. It should be worthy of all the attention we can give it, especially today, when everyone admits that the weal or woe of the future will be decided neither by attacks of wild animals nor by natural catastrophes nor by the danger of world-wide epidemics but simply and solely by the psychic changes in man. It needs only an almost imperceptible disturbance of equilibrium in a few of our rulers’ heads to plunge the world into blood, Ere and radioactivity. The technical means necessary for this are present on both sides. And certain conscious deliberations, uncontrolled by any inner opponent, can be indulged in all too easily, as we have seen already from the example of one "Leader.” The consciousness of modern man still clings so much to outward objects that he makes them exclusively responsible, as if it were on them that the decision depended. That the psychic state of certain individuals could emancipate itself for once from the behavior of objects is something that is considered far too little, although irrationalities of this sort are observed every day and can happen to everyone.

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The Impact of a split psyche is self-hatred and genocidal violence

Davis 1(Walter A, Professor of English at Ohio State University, Deracination: Historicity, Hiroshima, and the Tragic Imperative. State Univesrity of New York Press, p. 95-96 AM)

It is never enough however. Inner discord remains. A final transference is necessary to “heal” the split psyche. The ego must find a way to marry itself to the maternal, so that all the psychic energy condensed there will be invested in the “son” as the agent-who-acts. Sublime action bears this burden: to give the inner world of psychic turbulence the stamp of one’s independent agency by finding a way to blow the forces that “rage” within out into the world. The destructiveness of the rn/ other must become the aggressivity of the son, seeking identity and jouissance in a deed. All other erotic possibilities must be sacrificed to destructive rage. The phallic ego can only save itself from implosion by “identifying with the aggressor.” The destructive m/other thereby becomes one’s own destructiveness. The result: an irresistible pleasure is now found in every opportunity to destroy. For the superego that such a psyche creates for itself is and can be nothing but the refraction of self-hatred. And since the object of hatred is one’s own inner “nature,” the only way an implosive turning of the subject back upon itself can be avoided is by investing one’s hatred in objects. Only by inflicting pain and suffering, by breathing the spirit of punishment into all occasions, does one banish the spectre of otherness within. The innermost demand of such a psyche is to void selty and the search for a way to give that principle sublime expression. That is what the vaporized people of Hiroshima represent. They are everything small, contemptible, sneaky “Japanese” in the psyche. And as such they must be regarded as an indifferent mass—men, women, children, the old, young, base, excellent, and fair—merged indifferently as one. This is sublime genocide. The other is everything the psyche must treat with manic contempt in order to satisfy the imperatives of the superego. For until such an object is found and subjected to “justice” through the necessary deed, the ego remains within. Genocide is a psychological necessity for one kind of a psyche. As “nuclear unconscious” that motive finds its first ghostly articulation in Kant’s struggle with the sublime.

 

The psyche comes before all other concerns

Jung 6 (Carl G., renowned scholar of psychoanalysis and founder of the Jung Institute, The Undiscovered Self, New American Library, New York, 81-85, AM) <we do not endorse gendered language>

Separation from his instinctual nature inevitably plunges civilized man into the confict between conscious and unconscious, spirit and nature, knowledge and faith, a split that becomes pathological the moment his consciousness is no longer able to neglect or suppress his instinctual side. The accumulation of individuals who have got into this critical state starts off a mass movement purporting to be the champion of the suppressed. In accordance with the prevailing tendency of consciousness to seek the source of all ills in the outside world, the cry goes up for political and social changes which, it is supposed, would automatically solve the much deeper problem of split personality. Hence it is that whenever this demand is fulfilled, political and social conditions arise which bring the same ills back again in altered form. What then happens is a simple reversal: the underside comes to the top and the shadow takes the place of the light, and since the former is always anarchic and turbulent, the freedom of the “liberated” underdog must suffer Draconian curtailment. All this is unavoidable, because the root of the evil is untouched and merely the counterposition has come to light. The Communist revolution has debased man far lower than democratic collective psychology has done, because it robs him of freedom not only in the social but in the moral and spiritual sense. Aside from the political difhculties, the West has suffered a great psychological disadvantage that made itself unpleasantly felt even in the days of German Nazism: the existence of a dictator allows us to point the linger away from ourselves and at the shadow. He is clearly on the other side of the political frontier, while we are on the side of good and enjoy the possession ofthe right ideals. Did not a well-known statesman recently confess that he had “no imagination in evil"? In the name of the multitude he was here giving expression to the fact that Western man is in danger of losing his shadow altogether, of identifying himself with his active personality and of identifying the world with the abstract picture painted by scientific rationalism. His spiritual and moral opponent, who is just as real as he, no longer dwells in his own breast but beyond the geographical line of division, which no longer represents an outward political barrier but splits off the conscious from the unconscious man more and more menacingly. Thinking and feeling lose their inner polarity, and where religious orientation has grown ineffective, not even a god is at hand to check the sovereign sway of unleashed psychic functions. Our rational philosophy does not bother itself with whether the other person in us, pejoratively described as the "shadow," is in sympathy with our conscious plans and intentions. Evidently it does not know that we carry in ourselves a real shadow whose existence is grounded in our instinctual nature. The dynamism and imagery of the instincts together form an a priori which no [hu]man can overlook without the gravest risk to himself. Violation or neglect of instinct has painful consequences of a physiological and psychological nature for whose removal medical help, above all, is required. For more than fifty years we have known, or could have known, that there is an unconscious as a counterbalance to consciousness.Medical psychology has furnished all the necessary empirical and experimental proofs of this. There is an unconscious psy-chic reality which demonstrably influences consciousness and its contents. All this is known, but no practical conclusions have been drawn from it. We still go on thinking and acting as before, as if we were simplex and.,_not duplex. Accordingly, We imagine ourselves to be innocuous, reasonable and humane. We do not think of distrusting our motives or of asking ourselves how the inner man feels about the things we do in the outside world. But actually it is frivolous, superficial and unreasonable of us, as well as psychically unhygienic, to overlook the reaction and standpoint of the unconscious. ‘One can regard one’s stomach or heart as unimportant and worthy of contempt, but that does not prevent overeating or overexertion from having consequences that affect the whole man. Yet we think that psychic mistakes and their consequences can be got rid of with mere words, for “psychic” means less than air to most people. All the same, nobody can deny that without the psyche there would be no world at all, and still less, a human world. Virtually everything depends on the human soul and its functions. Virtually everything depends on the human soul and its functions. It should be worthy of all the attention we can give it, especially today, when everyone admits that the weal or woe of the future will be decided neither by attacks of wild animals nor by natural catastrophes nor by the danger of world-wide epidemics but simply and solely by the psychic changes in man. It needs only an almost imperceptible disturbance of equilibrium in a few of our rulers’ heads to plunge the world into blood, Ere and radioactivity. The technical means necessary for this are present on both sides. And certain conscious deliberations, uncontrolled by any inner opponent, can be indulged in all too easily, as we have seen already from the example of one "Leader.” The consciousness of modern man still clings so much to outward objects that he makes them exclusively responsible, as if it were on them that the decision depended. That the psychic state of certain individuals could emancipate itself for once from the behavior of objects is something that is considered far too little, although irrationalities of this sort are observed every day and can happen to everyone.

Literally bless you, you're an angel.

 

Could you (or anyone) clarify what Davis 01 says? I don't really understand how the paternal and maternal's opposing forces really create the split in the psyche or how the ego mends it, as well as the impact of a split psyche (doesn't the card say that genocide is actually necessary for the psyche?)...

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