Beyond the Pleasure Principle

Beyond the Pleasure Principle


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"Perfect for students on a tight budget wanting a copy they can mark up with their own notes, or for anyone interested in just reading the text." — University of St. Andrews
This controversial 1920 publication marks a turning point in the celebrated philosopher's theoretical approach. Previously, Freud considered most behavior attributable to sexual impulses. In this volume, he expands his theory beyond these creative impulses to discuss the impact on human psychology of the death drive, or "Thanatos," which he defines as "an urge inherent in all organic life to restore an earlier state of things."
Beyond the Pleasure Principle is among Freud's most intensely debated works, and the important questions that it raises continue to be widely debated a century later. Rejected by some as a pseudo-biological speculation, the concept of Thanatos was embraced by others and formed a path to subsequent theories concerning the mind's attacks on itself, negative narcissism, and addiction to near-death experiences. The concept also helped link Western psychoanalysis with Eastern perspectives on life and death, making this book essential reading for students of psychology, history, and literature.

Product Details

ISBN-13: 9781420966411
Publisher: Neeland Media
Publication date: 02/06/2020
Pages: 48
Product dimensions: 5.50(w) x 8.50(h) x 0.12(d)

About the Author

The Father of Psychoanalysis, Freud ranks among the most important figures in Western psychology, and this is his most famous work. Freud is responsible for the theories of parapraxis (Freudian slips), dreams as wish fulfillment, the Oedipus complex, repression, the unconscious mind, and other concepts.

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Beyond the Pleasure Principle

By Sigmund Freud, Jim Miller

Dover Publications, Inc.

Copyright © 2015 Dover Publications, Inc.
All rights reserved.
ISBN: 978-0-486-80071-4


In the theory of psycho-analysis we have no hesitation in assuming that the course taken by mental events is automatically regulated by the pleasure principle. We believe, that is to say, that the course of those events is invariably set in motion by an unpleasurable tension, and that it takes a direction such that its final outcome coincides with a lowering of that tension—that is, with an avoidance of unpleasure or a production of pleasure. In taking that course into account in our consideration of the mental processes which are the subject of our study, we are introducing an 'economic' point of view into our work; and if, in describing those processes, we try to estimate this 'economic' factor in addition to the 'topographical' and 'dynamic' ones, we shall, I think, be giving the most complete description of them of which we can at present conceive, and one which deserves to be distinguished by the term 'metapsychological'.

It is of no concern to us in this connection to enquire how far, with this hypothesis of the pleasure principle, we have approached or adopted any particular, historically established, philosophical system. We have arrived at these speculative assumptions in an attempt to describe and to account for the facts of daily observation in our field of study. Priority and originality are not among the aims that psycho-analytic work sets itself; and the impressions that underlie the hypothesis of the pleasure principle are so obvious that they can scarcely be overlooked. On the other hand we would readily express our gratitude to any philosophical or psychological theory which was able to inform us of the meaning of the feelings of pleasure and unpleasure which act so imperatively upon us. But on this point we are, alas, offered nothing to our purpose. This is the most obscure and inaccessible region of the mind, and, since we cannot avoid contact with it, the least rigid hypothesis, it seems to me, will be the best. We have decided to relate pleasure and unpleasure to the quantity of excitation that is present in the mind but is not in any way 'bound'; and to relate them in such a manner that unpleasure corresponds to an increase in the quantity of excitation and pleasure to a diminution. What we are implying by this is not a simple relation between the strength of the feelings of pleasure and unpleasure and the corresponding modifications in the quantity of excitation; least of all—in view of all we have been taught by psycho-physiology—are we suggesting any directly proportional ratio: the factor that determines the feeling is probably the amount of increase or diminution in the quantity of excitation in a given period of time. Experiment might possibly play a part here; but it is not advisable for us analysts to go into the problem further so long as our way is not pointed by quite definite observations.

We cannot, however, remain indifferent to the discovery that an investigator of such penetration as G. T. Fechner held a view on the subject of pleasure and unpleasure which coincides in all essentials with the one that has been forced upon us by psycho-analytic work. Fechner's statement is to be found contained in a small work, Einige Ideen zur Schöpfungs- und Entwicklungsgeschichte der Organismen, 1873 (Part XI, Supplement, 94), and reads as follows: 'In so far as conscious impulses always have some relation to pleasure or unpleasure, pleasure and unpleasure too can be regarded as having a psycho-physical relation to conditions of stability and instability. This provides a basis for a hypothesis into which I propose to enter in greater detail elsewhere. According to this hypothesis, every psycho-physical motion rising above the threshold of consciousness is attended by pleasure in proportion as, beyond a certain limit, it approximates to complete stability, and is attended by unpleasure in proportion as, beyond a certain limit, it deviates from complete stability; while between the two limits, which may be described as qualitative thresholds of pleasure and unpleasure, there is a certain margin of aesthetic indifference...."

The facts which have caused us to believe in the dominance of the pleasure principle in mental life also find expression in the hypothesis that the mental apparatus endeavours to keep the quantity of excitation present in it as low as possible or at least to keep it constant. This latter hypothesis is only another way of stating the pleasure principle; for if the work of the mental apparatus is directed towards keeping the quantity of excitation low, then anything that is calculated to increase that quantity is bound to be felt as adverse to the functioning of the apparatus, that is as unpleasurable.

The pleasure principle follows from the principle of constancy: actually the latter principle was inferred from the facts which forced us to adopt the pleasure principle. Moreover, a more detailed discussion will show that the tendency which we thus attribute to the mental apparatus is subsumed as a special case under Fechner's principle of the 'tendency towards stability', to which he has brought the feelings of pleasure and unpleasure into relation.

It must be pointed out, however, that strictly speaking it is incorrect to talk of the dominance of the pleasure principle over the course of mental processes. If such a dominance existed, the immense majority of our mental processes would have to be accompanied by pleasure or to lead to pleasure, whereas universal experience completely contradicts any such conclusion. The most that can be said, therefore, is that there exists in the mind a strong tendency towards the pleasure principle, but that that tendency is opposed by certain other forces or circumstances, so that the final outcome cannot always be in harmony with the tendency towards pleasure. We may compare what Fechner (1873, 90) remarks on a similar point: 'Since however a tendency towards an aim does not imply that the aim is attained, and since in general the aim is attainable only by approximations....'

If we turn now to the question of what circumstances are able to prevent the pleasure principle from being carried into effect, we find ourselves once more on secure and well-trodden ground and, in framing our answer, we have at our disposal a rich fund of analytic experience.

The first example of the pleasure principle being inhibited in this way is a familiar one which occurs with regularity. We know that the pleasure principle is proper to a primary method of working on the part of the mental apparatus, but that, from the point of view of the self-preservation of the organism among the difficulties of the external world, it is from the very outset inefficient and even highly dangerous. Under the influence of the ego's instincts of self-preservation, the pleasure principle is replaced by the reality principle. This latter principle does not abandon the intention of ultimately obtaining pleasure, but it nevertheless demands and carries into effect the postponement of satisfaction, the abandonment of a number of possibilities of gaining satisfaction and the temporary toleration of unpleasure as a step on the long indirect road to pleasure. The pleasure principle long persists, however, as the method of working employed by the sexual instincts, which are so hard to 'educate', and, starting from those instincts, or in the ego itself, it often succeeds in overcoming the reality principle, to the detriment of the organism as a whole.

There can be no doubt, however, that the replacement of the pleasure principle by the reality principle can only be made responsible for a small number, and by no means the most intense, of unpleasurable experiences. Another occasion of the release of unpleasure, which occurs with no less regularity, is to be found in the conflicts and dissensions that take place in the mental apparatus while the ego is passing through its development into more highly composite organizations. Almost all the energy with which the apparatus is filled arises from its innate instinctual impulses. But these are not all allowed to reach the same phases of development. In the course of things it happens again and again that individual instincts or parts of instincts turn out to be incompatible in their aims or demands with the remaining ones, which are able to combine into the inclusive unity of the ego. The former are then split off from this unity by the process of repression, held back at lower levels of psychical development and cut off, to begin with, from the possibility of satisfaction. If they succeed subsequently, as can so easily happen with repressed sexual instincts, in struggling through, by roundabout paths, to a direct or to a substitutive satisfaction, that event, which would in other cases have been an opportunity for pleasure, is felt by the ego as unpleasure. As a consequence of the old conflict which ended in repression, a new breach has occurred in the pleasure principle at the very time when certain instincts were endeavouring, in accordance with the principle, to obtain fresh pleasure. The details of the process by which repression turns a possibility of pleasure into a source of unpleasure are not yet clearly understood or cannot be clearly represented; but there is no doubt that all neurotic unpleasure is of that kind—pleasure that cannot be felt as such.

The two sources of unpleasure which I have just indicated are very far from covering the majority of our unpleasant experiences. But as regards the remainder it can be asserted with some show of justification that their presence does not contradict the dominance of the pleasure principle. Most of the unpleasure that we experience is perceptual unpleasure. It may be perception of pressure by unsatisfied instincts; or it may be external perception which is either distressing in itself or which excites unpleasurable expectations in the mental apparatus—that is, which is recognized by it as a 'danger'. The reaction to these instinctual demands and threats of danger, a reaction which constitutes the proper activity of the mental apparatus, can then be directed in a correct manner by the pleasure principle or the reality principle by which the former is modified. This does not seem to necessitate any far-reaching limitation of the pleasure principle. Nevertheless the investigation of the mental reaction to external danger is precisely in a position to produce new material and raise fresh questions bearing upon our present problem.


A condition has long been known and described which occurs after severe mechanical concussions, railway disasters and other accidents involving a risk to life; it has been given the name of 'traumatic neurosis'. The terrible war which has just ended gave rise to a great number of illnesses of this kind, but it at least put an end to the temptation to attribute the cause of the disorder to organic lesions of the nervous system brought about by mechanical force. The symptomatic picture presented by traumatic neurosis approaches that of hysteria in the wealth of its similar motor symptoms, but surpasses it as a rule in its strongly marked signs of subjective ailment (in which it resembles hypochondria or melancholia) as well as in the evidence it gives of a far more comprehensive general enfeeblement and disturbance of the mental capacities. No complete explanation has yet been reached either of war neuroses or of the traumatic neuroses of peace. In the case of the war neuroses, the fact that the same symptoms sometimes came about without the intervention of any gross mechanical force seemed at once enlightening and bewildering. In the case of the ordinary traumatic neuroses two characteristics emerge prominently: first, that the chief weight in their causation seems to rest upon the factor of surprise, of fright; and secondly, that a wound or injury inflicted simultaneously works as a rule against the development of a neurosis. 'Fright', 'fear' and 'anxiety' are improperly used as synonymous expressions; they are in fact capable of clear distinction in their relation to danger. 'Anxiety' describes a particular state of expecting the danger or preparing for it, even though it may be an unknown one. 'Fear' requires a definite object of which to be afraid. 'Fright', however, is the name we give to the state a person gets into when he has run into danger without being prepared for it; it emphasizes the factor of surprise. I do not believe anxiety can produce a traumatic neurosis. There is something about anxiety that protects its subject against fright and so against fright-neuroses. We shall return to this point later [p. 25 f.].

The study of dreams may be considered the most trustworthy method of investigating deep mental processes. Now dreams occurring in traumatic neuroses have the characteristic of repeatedly bringing the patient back into the situation of his accident, a situation from which he wakes up in another fright. This astonishes people far too little. They think the fact that the traumatic experience is constantly forcing itself upon the patient even in his sleep is a proof of the strength of that experience: the patient is, as one might say, fixated to his trauma. Fixations to the experience which started the illness have long been familiar to us in hysteria. Breuer and Freud declared in 1893 that 'hysterics suffer mainly from reminiscences'. In the war neuroses, too, observers like Ferenczi and Simmel have been able to explain certain motor symptoms by fixation to the moment at which the trauma occurred.

I am not aware, however, that patients suffering from traumatic neurosis are much occupied in their waking lives with memories of their accident. Perhaps they are more concerned with not thinking of it. Anyone who accepts it as something self-evident that their dreams should put them back at night into the situation that caused them to fall ill has misunderstood the nature of dreams. It would be more in harmony with their nature if they showed the patient pictures from his healthy past or of the cure for which he hopes. If we are not to be shaken in our belief in the wish-fulfilling tenor of dreams by the dreams of traumatic neurotics, we still have one resource open to us: we may argue that the function of dreaming, like so much else, is upset in this condition and diverted from its purposes, or we may be driven to reflect on the mysterious masochistic trends of the ego.

At this point I propose to leave the dark and dismal subject of the traumatic neurosis and pass on to examine the method of working employed by the mental apparatus in one of its earliest normal activities—I mean in children's play.

The different theories of children's play have only recently been summarized and discussed from the psycho-analytic point of view by Pfeifer (1919), to whose paper I would refer my readers. These theories attempt to discover the motives which lead children to play, but they fail to bring into the foreground the economic motive, the consideration of the yield of pleasure involved. Without wishing to include the whole field covered by these phenomena, I have been able, through a chance opportunity which presented itself, to throw some light upon the first game played by a little boy of one and a half and invented by himself. It was more than a mere fleeting observation, for I lived under the same roof as the child and his parents for some weeks, and it was some time before I discovered the meaning of the puzzling activity which he constantly repeated.


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Table of Contents

Sigmund Freud: A Brief Chronology
Translator’s Note

Beyond the Pleasure Principle

Appendix A: Other Works by Sigmund Freud

  1. From “The Uncanny” (1919)
  2. From The Ego and the Id (1923)
  3. From “The Economic Problem of Masochism” (1924)
  4. From “A Note about the ‘Mystic Writing Pad’” (1926)
  5. From Civilization and Its Discontents (1930)
  6. From “Analysis Terminable and Interminable” (1937)

Appendix B: Antecedents and Continental Responses to Beyond the Pleasure Principle

  1. From Empedocles, Love and Strife (ca. 420 BCE )
  2. From Plato, Aristophanes’ Discourse on Love (ca. 385 BCE )
  3. From Arthur Schopenhauer, Death is the Résumé of Life (1892)
  4. From Friedrich Nietzsche, Repetition, Pleasure, and Pain (1882, 1886, posthumous)
  5. From Walter Benjamin, Shock and the Creative Process (1939)
  6. From Jacques Lacan, Death, Desire, and Freud’s Radical Turn (1954-55)
  7. From Melanie Klein, On the Development of Mental Functioning (1958)
  8. From Norman O. Brown, Instinctual Dialectics against Instinctual Dualism (1959)
  9. From Norman O. Brown, On Death, Time, and Eternity from Hegel to Freud (1959)
  10. From Paul Ricoeur, Superego and Culture: A Hermeneutic Interpretation (1965)
  11. From Paul Ricoeur, Open Questions: On Negation, Pleasure, Reality (1965)
  12. From Gilles Deleuze, Sadism, Masochism, and the Death Instinct (1967)
  13. From Jacques Derrida, Freud’s Mystic Writing Pad (1967)
  14. From Herbert Marcuse, “A Decisive Correction”: Non-Repressive Progress and Freud’s Instinct Theory (1970)
  15. From Jean Laplanche, Economic Paradox of the Death Drive (1970)
  16. From Gilles Deleuze and Félix Guattari, First Positive Task of Schizoanalysis (1972)
  17. From Erich Fromm, A Humanist Response to the Death Instinct Theory (1973)
  18. From Rodolphe Gasché, Scientific Discourse in the Light of Metapsychological Speculation (1974)
  19. From Jean Baudrillard, The Metaphor of the Death Drive and Its Counter-Finality (1976)
  20. From J.-B. Pontalis, The Work of Death (1976)
  21. From Samuel Weber, Freud, Aristophanes, and the Phantastic Hypothesis (1979)
  22. From Jacques Derrida, “A Kind of Discourse on Method”: Freud’s Performative Writing (1980)
  23. From Judith Butler, The Pleasures of Repetition: A Phenomenological Perspective (1987)
  24. From Todd Dufresne, “The Possibility of Happiness”: Absolute Narcissism and the Problem of Sociality (2000)
  25. From Slavoj Žižek, Paradox of the Freudian Death Drive (2006)

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