Reflections on War and Death — Sigmund Freud
You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org . If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title : Reflections on War and Death Author : Sigmund Freud Translator : A. A. Brill Alfred B. Kuttner Release date : April 15, 2011 [eBook #35875] Language : English Other information and formats : www.gutenberg.org/ebooks/35875 Credits : Produced by Chuck Greif and the Online Distributed Proofreading Team at http://www.pgdp.net (This book was produced from scanned images of public domain material from the Google Print project.) *** START OF SIGMUND FREUD, LL.D. Authorized English Translation By DR. A. A. BRILL and ALFRED B. KUTTNER MOFFAT, YARD AND COMPANY NEW YORK 1918 Copyright, 1918, by M OFFAT , Y ARD, AND C OMPANY This book is offered to the American public at the present time in the hope that it may contribute something to the cause of international understanding and good will which has become the hope of the world. T HE T RANSLATORS. REFLECTIONS ON WAR AND DEATH I, II I THE DISAPPOINTMENTS OF WAR C AUGHT in the whirlwind of these war times, without any real information or any perspective upon the great changes that have already occurred or are about to be enacted, lacking all premonition of the future, it is small wonder that we ourselves become confused as to the meaning of impressions which crowd in upon us or of the value of the judgments we are forming. It would seem as though no event had ever destroyed so much of the precious heritage of mankind, confused so many of the clearest intellects or so thoroughly debased what is highest. Even science has lost her dispassionate impartiality. Her deeply embittered votaries are intent upon seizing her weapons to do their share in the battle against the enemy. The anthropologist has to declare his opponent inferior and degenerate, the psychiatrist must diagnose him as mentally deranged. Yet it is probable that we are affected out of all proportion by the evils of these times and have no right to compare them with the evils of other times through which we have not lived. The individual who is not himself a combatant and therefore has not become a cog in the gigantic war machinery, feels confused in his bearings and hampered in his activities. I think any little suggestion that will make it easier for him to see his way more clearly will be welcome. Among the factors which cause the stay-at-home so much spiritual misery and are so hard to endure there are two in particular which I should like to emphasize and discuss. I mean the disappointment that this war has called forth and the altered attitude towards death to which it, in common with other wars, forces us. When I speak of disappointment everybody knows at once what I mean. One need not be a sentimentalist, one may realize the biological and physiological necessity of suffering in the economy of human life, and yet one may condemn the methods and the aims of war and long for its termination. To be sure, we used to say that wars cannot cease as long as nations live under such varied conditions, as long as they place such different values upon the individual life, and as long as the animosities which divide them represent such powerful psychic forces. We were therefore quite ready to believe that for some time to come there would be wars between primitive and civilized nations and between those divided by color, as well as with and among the partly enlightened and more or less civilized peoples of Europe. But we dared to hope differently. We expected that the great ruling nations of the white race, the leaders of mankind, who had cultivated world wide interests, and to whom we owe the technical progress in the control of nature as well as the creation of artistic and scientific cultural standards—we expected that these nations would find some other way of settling their differences and conflicting interests. Each of these nations had set a high moral standard to which the individual had to conform if he wished to be a member of the civilized community. These frequently over strict precepts demanded a great deal of him, a great self-restraint and a marked renunciation of his impulses. Above all he was forbidden to resort to lying and cheating, which are so extraordinarily useful in competition with others. The civilized state considered these moral standards the foundation of its existence, it drastically interfered if anyone dared to question them and often declared it improper even to submit them to the test of intellectual criticism. It was therefore assumed that the state itself would respect them and would do nothing that might contradict the foundations of its own existence. To be sure, one was aware that scattered among these civilized nations there were certain remnants of races that were quite universally disliked, and were therefore reluctantly and only to a certain extent permitted to participate in the common work of civilization where they had proved themselves sufficiently fit for the task. But the great nations themselves, one should have thought, had acquired sufficient understanding for the qualities they had in common and enough tolerance for their differences so that, unlike in the days of classical antiquity, the words "foreign" and "hostile" should no longer be synonyms. Trusting to this unity of civilized races countless people left hearth and home to live in strange lands and trusted their fortunes to the friendly relations existing between the various countries. And even he who was not tied down to the same spot by the exigencies of life could combine all the advantages and charms of civilized countries into a newer and greater fatherland which he could enjoy without hindrance or suspicion. He thus took delight in the blue and the grey ocean, the beauty of snow clad mountains