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Alexandre-Louis de Villeterque — Wikipédia
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Destruction is, instead, tantamount to the creation of the forms into which matter is organized; by dismantling form, destruction lays matter bare and opens up the possibility for the latter to take on a new guise. They agree to satisfy his sexual needs under four conditions. First, he must present his ideas about murder. The central point of his reflection is as follows: Nature, the Pope says, aims at the total destruction of life. In first nature, destruction is detached from the production of life. Consequently, destruction continues uninhibitedly until all life is destroyed.
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Deleuze defines first nature as pure because the destruction it entails is a continuous process, which is not contaminated by and related to something other than itself, in casu creation. Just as destruction in second nature cannot continue without hindrance because it is involved in something other than itself, so the activities of the sensitive sadist would be limited by his empathy for others.
The true Sadean hero wants to be interested in nothing else than his destructive activity; he wants his action to be pure, self-reliant and unhindered.
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The sadist is after an activity that, like destruction in first nature, does not depend on or react to anything outside of itself. Let us begin by giving a brief definition of these Freudian terms. Freud initially situates the origin of the superego in the phallic phase of childhood development.
During this phase, Freud holds, the young boy has a special interest in his penis. The child, however, recognizes that his parents disapprove of his preoccupation with his genitals. He is told that his penis will be cut off if he does not stop playing with it. Initially, the boy does not take this threat of castration too seriously. It is only when he notices that girls do not possess a penis that he begins to lend it some weight.
The Oedipus complex is destroyed when the boy introjects the incest prohibition in the form of the superego.
This latter affirms the law of the father who claims the mother for his own and who prevents the return of the erotic impulses that his son had towards her. In this way, the superego is the intra-psychic heir of the moral oedipal father. For this reason, the superego, also referred to as moral conscience, is the parental voice in my head that, even as an adult, tells me what I ought not to do and punishes me for doing the wrong thing.
The superego, however, is even more formidable than the father. It demands far more of the ego than a parent ever could. Its aggression towards the ego is actually a manifestation of the amoral death drive39, one of the two basic forces at work in the human psyche. It aims to return the human organism to its original, inanimate state dead matter.
It is, therefore, responsible for the destruction of the complex living forms that protect and prolong life. The death drive is present in some quantity in every psychic disposition or act. In our empirical experience, Freud argues, life and death drives are inextricably intermingled. This dynamic is at work in all of our human endeavours. The amoral aggressive energy is, however, very volatile. Eros must be very careful not to call on more of it than it needs or use it in the wrong way.
Even at its best, eros always runs the risk of facing an explosion of aggression that overwhelms its positive direction and the individual who feels it. This is the case, Freud argues, in the superego that makes use of an aggression that is too severe to secure the social good. The superego makes extreme demands upon the ego and mires the latter in a sense of guilt. Unlike a father or other external authority figure, the superego knows and blames the ego for its thoughts and intentions. The sadist, according to Deleuze, wants to be rid of the conflict between ego and the aggressive superego.
He dissolves this tension by destroying the ego. We must understand the destruction of the ego in a strong sense: Thus, in torturing his victims, the sadist destroys his own ego. The sadist, Deleuze argues, reveals what the superego always was: Instead, it represents a father who does not forbid the child access to its mother but kills her instead.
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Moral strictness is attributed to teachers, leaders, or heroes, but also onto less personal figures like God and nature. Nature evokes the contours of the figure of the oedipal father. This personification of nature, Deleuze says, is opposed to what happens in sadism. In the same way that destruction in first nature is not related to something other than itself the creation of new life , the sadist attempts to eliminate every kind of involvement or relation with the world of meaning.
He does this by expelling all of those parts of himself that are impure or mixed. Although the sadist desires to reflect the idea of a pure, uninvolved activity, he cannot live in accordance with first nature. The most obvious reason for this is that the sadist only reflects first nature in a negative way. Just as in the case of pure destruction, he breaks with every kind of involvement, but, until now, we have seen not how this break results in an activity that continues unobstructedly.
It is in this context that Deleuze refers to the role of thinking in Sade.
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According to Deleuze, it is via the activity of thinking that the sadist becomes one with the first nature he desires to reveal, and not via the destruction of the ego by the superego. However, the destruction of the ego is in some way related to the activity of thinking. How should we understand this relation? And in what sense does speculative thinking enable the sadist to become one with first nature?
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After losing a love object, therefore, a melancholy mourner introjects it into his ego as a way of preserving his connection to it. The ego, in other words, takes on the attributes of the mother and replaces her as the love object. According to Freud, this deflection of libido from the mother to the ego, or the conversion of object libido into narcissistic libido, goes hand in hand with desexualization. This also means that the quality of the drive changes; desexualization has a transformatory effect on the drive whose energy changes from being sexual to non-sexual or indifferent.
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