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Fantasia of the Unconscious; and Psychoanalysis and the Unconscious D. Published by Penguin Books, London, Used Condition: Very Good Soft cover. Save for Later.
About this Item Uncommon. Overall condition is Very Good. International postage will be less than the stated rate. A postage refund will be made after the order has been placed. Size: 4. Bibliographic Details Title: Fantasia of the Unconscious; and About this title Synopsis: Cover worn, page edges tanned. The real clue is sex. A sexual motive is to be attributed to all human activity.
Now this is going too far. We are bound to admit than an element of sex enters into all human activity. But so does an element of greed, and of many other things. We are bound to admit that into all human relationships, particularly adult human relationships, a large element of sex enters.
We are thankful that Freud has insisted on this. We are thankful that Freud pulled us somewhat to earth, out of all our clouds of superfineness. And half a loaf is better than no bread. But really, there is the other half of the loaf.
We know it, without need to argue. Sex surely has a specific meaning. Sex means the being divided into male and female; and the magnetic desire or impulse which puts male apart from female, in a negative or sundering magnetism, but which also draws male and female together in a long and infinitely varied approach towards the critical act of coition.
Written in Lawrence's most productive period, the two essays Psychoanalysis and the Unconscious () and Fantasia of the Unconscious () propose an . Psychoanalysis and the Unconscious and Fantasia of the Unconscious [D. H. Lawrence] on dykahymarejo.tk *FREE* shipping on qualifying offers. Extraordinary.
Sex without the consummating act of coition is never quite sex, in human relationships: just as a eunuch is never quite a man. That is to say, the act of coition is the essential clue to sex. Now does all life work up to the one consummating act of coition? In one direction, it does, and it would be better if psychoanalysis plainly said so.
In one direction, all life works up to the one supreme moment of coition. Let us all admit it, sincerely. But we are not confined to one direction only, or to one exclusive consummation. Was the building of the cathedrals a working up towards the act of coition? Was the dynamic impulse sexual? The sexual element was present, and important.
But not predominant. The same in the building of the Panama Canal. The sexual impulse, in its widest form, was a very great impulse towards the building of the Panama Canal. But there was something else, of even higher importance, and greater dynamic power. And what is this other, greater impulse?
It is the desire of the human male to build a world: not "to build a world for you, dear"; but to build up out of his own self and his own belief and his own effort something wonderful. Not merely something useful. Something wonderful.
It is the pure disinterested craving of the human male to make something wonderful, out of his own head and his own self, and his own soul's faith and delight, which starts everything going. This is the prime motivity.
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And the motivity of sex is subsidiary to this: often directly antagonistic. That is, the essentially religious or creative motive is the first motive for all human activity. The sexual motive comes second. And there is a great conflict between the interests of the two, at all times.
What we want to do, is to trace the creative or religious motive to its source in the human being, keeping in mind always the near relationship between the religious motive and the sexual. The two great impulses are like man and wife, or father and son. It is no use putting one under the feet of the other. The great desire to-day is to deny the religious impulse altogether, or else to assert its absolute alienity from the sexual impulse.
The orthodox religious world says faugh! Whereupon we thank Freud for giving them tit for tat. But the orthodox scientific world says fie!
The scientist wants to discover a cause for everything. And there is no cause for the religious impulse. Freud is with the scientists. Jung dodges from his university gown into a priest's surplice till we don't know where we are. But also we feel that we cannot, like Moses, perish on the top of our present ideal Pisgah, or take the next step into thin air. If we are scientists we practice aeroplane flying or eugenics or disarmament or something equally absurd. The promised land, if it be anywhere, lies away beneath our feet. No more prancing upwards. No more uplift.
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