Preface to the first edition, written in the summer of 1950.
The Origins of Totalitarianism (1951)
Context: The totalitarian attempt at global conquest and total domination has been the destructive way out of all impasses. Its victory may coincide with the destruction of humanity; wherever it has ruled, it has begun to destroy the essence of man. Yet to turn our backs on the destructive forces of the century is of little avail.
The trouble is that our period has so strangely intertwined the good with the bad that without the imperialists' "expansion for expansion's sake," the world might never have become one; without the bourgeoisie's political device of "power for power's sake," the extent of human strength might never have been discovered; without the fictitious world of totalitarian movements, in which with unparalleled clarity the essential uncertainties of our time have been spelled out, we might have been driven to our doom without ever becoming aware of what has been happening.
And if it is true that in the final stages of totalitarianism an absolute evil appears (absolute because it can no longer be deduced from humanly comprehensible motives), it is also true that without it we might never have known the truly radical nature of Evil.
“A living creature develops a destructive impulse when it wants to destroy a source of danger. In this case, the destruction or killing of the object is the biologically purposeful goal. The original motive is not pleasure in destruction. Rather the destruction serves the "life instinct"…and is an attempt to avoid anxiety and to preserve the ego in its totality. I destroy in a dangerous situation because I want to live and do not want to have any anxiety. In short, the impulse to destroy serves a primary biological will to live…”
Source: The Function of the Orgasm (1927), Ch. V : The Development of the Character-Analytic Technique
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Wilhelm Reich 89
Austrian-American psychoanalyst 1897–1957Related quotes
Harvard University address (1978)
Context: Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.
Source: Obedience to Authority : An Experimental View (1974), p. 188
Context: Each individual possesses a conscience which to a greater or lesser degree serves to restrain the unimpeded flow of impulses destructive to others. But when he merges his person into an organizational structure, a new creature replaces autonomous man, unhindered by the limitations of individual morality, freed of humane inhibition, mindful only of the sanctions of authority.
“I have lost the faculty of enjoying their destruction, and I am too idle to destroy for nothing.”
Heathcliff (Ch. XXXIII).
Source: Wuthering Heights (1847)
Context: I get levers and mattocks to demolish the two houses, and train myself to be capable of working like Hercules, and when every thing is ready and in my power, I find the will to lift a slate off either roof has vanished! My old enemies have not beaten me — now would be the precise time to revenge myself on their representatives. I could do it, and none could hinder me; but where is the use? I don't care for striking — I can't take the trouble to raise my hand! That sounds as if I had been labouring the whole time only to exhibit a fine trait of magnanimity. It is far from being the case. I have lost the faculty of enjoying their destruction, and I am too idle to destroy for nothing.
Book of Taliesin (c. 1275?), The Elegy of the Thousand Sons
Context: I will offer a prayer to the Trinity,
May the Eternal grant me to praise thee!
In the present course, dangerous
Our work; destruction is a slight impulse of wrath.
They reckon of the saints a tribe,
King of heaven, may I be eloquent about thee!
Before the separation of my soul from my flesh.