Book Description
For the 75th anniversary, a new edition of the seminal work with an introduction by Pulitzer Prize-winning author Louis Menand.
Civilization and Its Discontents may be Sigmund Freud's best-known work. Originally published in 1930, it seeks to answer ultimate questions: What influences led to the creation of civilization? How did it come to be? What determines its course? In this seminal volume of twentieth-century thought, Freud elucidates the contest between aggression, indeed the death drive, and its adversary eros. He speaks to issues of human creativity and fulfillment, the place of beauty in culture, and the effects of repression.
Louis Menand, author of the Pulitzer Prize-winning The Metaphysical Club, contributor to The New Yorker, and professor of English at Harvard University, reflects on the importance of this work in intellectual thought and why it has become such a landmark book for the history of ideas.
Not available in hardcover for decades, this beautifully rendered anniversary edition will be a welcome addition to readers' shelves.
Customer Reviews:
Civilization and Its Discontents.......2007-10-05
I am officially in love with Freud. He doesn't write from a philosopher's point of view, so his work doesn't have the dry, didatic tone to it. Freud is direct and concise, his vocabulary is relatable; and he even has some comic undertones. Once you get into this piece, you'll finish in no time, no doubt with a new appreciation for Doc Sigmund : )
Patriarchy and its discontents.......2007-09-28
These days there is talk of the collapse of civilizations. For example, Jared Diamond's massive tome "Collapse." It is therefore timely to see what an influential thinker like Freud said on the subject of civilization. Freud thought that mankind was over-sexed and innately aggressive. He favored civilization as the way to curb these instinctual drives. The sublimated energy can be channeled into the creation of (high) culture and scientific "progress." Freud does admit that the repression of instincts is a problem of civilization, but it is the price we have to pay for order, culture and "progress." Further, he advocated psychoanalysis in order to manipulate people so they would accept the discontents of civilization. But Freud bases his defence of civilization on false premises. There is nothing wrong with healthy outlets for the sex drive. Culture can be created without sublimation. Repression causes more problems than it is worth. Man is not innately aggressive.This is a fallacy propounded by the patriarchy to justify its aggression and repression. On the last page Freud questions his own assumptions about man's aggression. He states that man's power over nature gives him the ability to destroy himself. We can't avoid the fact that that civilizations promote devasting weapons and wars. By exploding Freud's ingenuous arguments we can see civilization as a tool of patriachy for dominance and repression. Civilizations collapse because they are inherently corrupt. Just a bunch of agggressive men who want to screw the world for power and profit.
am i crazy? or dumb?.......2007-09-06
I am reading this book for a THIRD time. It's a required book for an introductory composition class I'm taking. The fact that my teacher asks his students to read this book AT LEAST three times should have been a clear warning sign. It is the most round-about, long-winded and dense book or writing I have ever come across. I'm shocked that it's such a popular book, a landmark they say. Although Freud does have many interesting ideas, they could be stated MUCH more simply. What a HEADACHE!
Nevertheless, those who enjoy convoluted, intricate and time-intensive reading are likely to seriously appreciate this book. HOWEVER, for those who prefer simple sentences and straightforward writing, like myself, this is NOT the book for you.
Ultimate Summation of Freud's Thought.......2007-07-12
`Civilization and its Discontents' is Freud's miniature opus. It is a superficial masterpiece that stretches further than any of his other works; he is reaching for an explanation for human nature in terms of the id-ego-superego structure of the individual as he exists in civilization. For Freud, human beings are characterized by Eros (Sex Drive) and Thanatos (Death Drive), which remain in opposition to one another. This small book is filled with as many interesting ideas as any work of modern philosophy. Freud adopts (perhaps a bit hastily), a Nietzschean position with regard to the role of religion and institutions of social morality which curb and shape primordial human drives. As a result, human beings, and civilizations as a whole remain unsatisfied and suffer from neuroses. He concludes with a discussion of human aggression, which manifests itself in the form of communalized human aggression. He wonders as to whether or not human beings will be able to overcome this drive. It seems to me that this question remains the most important for human beings in the 21st century. Will we be able to overcome our Thanatos and survive the destructive powers that we have created? I suspect that Freud will be better remembered as a thinker and philosopher than as an analyst or doctor precisely because he asks the questions that remain relevant for civilization today, and are likely to remain imperative in the future.
Western civilization is part of our unconscious mental history as well.......2007-05-01
This was required reading for a graduate course in the Humanities.
Sigmund Freud's "Civilization and Its Discontents," written in 1930, was his attempt at using his theories of psychoanalysis to observe and critique the psychological affect Western civilization had on the human subject. In his book, Freud sets the stage for his analysis by comparing the development of Western civilization with the development of the individual. In a sense, Freud is using Darwin's evolutionary theory to link social constructs and psychic constructs (Freud 3-9).
In essence, Freud postulated that the history of Western civilization is part of our unconscious mental history as well. Since Freud had an extensive classical education, it is no wonder that his works were replete with classical analogies. In this book, Freud relied on the city of Rome to represent the historical birthplace of society, and to explain the ill effects civilization had on the human psyche. Rome has been destroyed and rebuilt, in situ, numerous times since its founding. Rome contains ruins from all its previous eras, which allows one to observe every stage of its developmental history and character. Thus, Freud uses Rome as a metaphor for the observation of the developmental process in the human psyche. Similar to Rome, our unconscious psyche possesses ruins and traces of the past, which make up the structure of the mind as well. The mind is the repository for all of its earlier stages of development and it allows them to coexist with the latest stages of development. By using Rome as his metaphor for psychic development in both the subject and humankind, Freud is answering the criticism that was often leveled against psychoanalysis. Freud's psychoanalytical theories often came under criticism for depending too heavily on the psychological traits of the individual without taking into account the interaction of individuals within society.
Freud believed that the individual would always find it hard to feel content with life in civilization, because unbeknownst to the individual, the individual was under tremendous pressure from their unconscious guilt. Thus, civilization acted as a kind of superego; its conscience, repressing the individual's unconscious desires manifested by their id (Freud 86). What Freud theorized, was that in a sense, civilization, had a life of its own and that it had to control and punish the individual's two great primal instincts in order for civilization to survive and flourish (Freud 69). The two primal instincts are: 1) the death instinct, which in Greek is Thanatos, where one's aggressive impulses reside; and 2) Eros, which is his name for the life instinct or sex drive, also known as the libido. Both Thanatos and Eros reside within an individual's unconscious id and are in a constant state of struggle with each other. In fact, Freud believed that the history of civilization was a struggle between Thanatos and Eros (Freud 80-82). Thus, civilization acting as a superego and protecting itself from destruction, represses humankind's death instinct towards each other through the implementation of authoritative agencies, religion, and by enacting laws (Freud 36, 69, 73-74). Thus, aggression is turned inward towards the individual's ego and forms a person's "conscience," giving the individual their sense of guilt and frustration with life in civilized society (Freud 82-84). Therefore, civilization, acting as the superego, subdues the individuals death instinct; "...setting up an agency within him to watch over it, like a garrison in a conquered city" (Freud 84).
Recommended reading for anyone interested in psychology, philosophy, and history.
Customer Reviews:
Western civilization is part of our unconscious mental history as well.......2007-05-01
This was required reading for a graduate course in the Humanities.
Sigmund Freud's "Civilization and Its Discontents," written in 1930, was his attempt at using his theories of psychoanalysis to observe and critique the psychological affect Western civilization had on the human subject. In his book, Freud sets the stage for his analysis by comparing the development of Western civilization with the development of the individual. In a sense, Freud is using Darwin's evolutionary theory to link social constructs and psychic constructs (Freud 3-9).
In essence, Freud postulated that the history of Western civilization is part of our unconscious mental history as well. Since Freud had an extensive classical education, it is no wonder that his works were replete with classical analogies. In this book, Freud relied on the city of Rome to represent the historical birthplace of society, and to explain the ill effects civilization had on the human psyche. Rome has been destroyed and rebuilt, in situ, numerous times since its founding. Rome contains ruins from all its previous eras, which allows one to observe every stage of its developmental history and character. Thus, Freud uses Rome as a metaphor for the observation of the developmental process in the human psyche. Similar to Rome, our unconscious psyche possesses ruins and traces of the past, which make up the structure of the mind as well. The mind is the repository for all of its earlier stages of development and it allows them to coexist with the latest stages of development. By using Rome as his metaphor for psychic development in both the subject and humankind, Freud is answering the criticism that was often leveled against psychoanalysis. Freud's psychoanalytical theories often came under criticism for depending too heavily on the psychological traits of the individual without taking into account the interaction of individuals within society.
Freud believed that the individual would always find it hard to feel content with life in civilization, because unbeknownst to the individual, the individual was under tremendous pressure from their unconscious guilt. Thus, civilization acted as a kind of superego; its conscience, repressing the individual's unconscious desires manifested by their id (Freud 86). What Freud theorized, was that in a sense, civilization, had a life of its own and that it had to control and punish the individual's two great primal instincts in order for civilization to survive and flourish (Freud 69). The two primal instincts are: 1) the death instinct, which in Greek is Thanatos, where one's aggressive impulses reside; and 2) Eros, which is his name for the life instinct or sex drive, also known as the libido. Both Thanatos and Eros reside within an individual's unconscious id and are in a constant state of struggle with each other. In fact, Freud believed that the history of civilization was a struggle between Thanatos and Eros (Freud 80-82). Thus, civilization acting as a superego and protecting itself from destruction, represses humankind's death instinct towards each other through the implementation of authoritative agencies, religion, and by enacting laws (Freud 36, 69, 73-74). Thus, aggression is turned inward towards the individual's ego and forms a person's "conscience," giving the individual their sense of guilt and frustration with life in civilized society (Freud 82-84). Therefore, civilization, acting as the superego, subdues the individuals death instinct; "...setting up an agency within him to watch over it, like a garrison in a conquered city" (Freud 84).
Recommended reading for anyone interested in psychology, philosophy, and history.
Makes you think..........2006-03-11
Along with a bunch of series of books about suffering, and misery, and pain... I had to read Civilization and Its Discontents. Basically Mr. Freud rants on, and on, and on, about topics. To get into it is quite hard, but once you understand his way of writing, you become more comfortable with his never-ending sentences. He says that in exchanged for living in civilization, we trade in happiness for guilt. And it is true.
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Social Problems of an Industrial Civilization (Work, Its Rewards and Discontents)
Elton Mayo
Manufacturer: Arno Press
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Customer Reviews:
Western civilization is part of our unconscious mental history as well.......2007-05-01
This was required reading for a graduate course in the Humanities.
Sigmund Freud's "Civilization and Its Discontents," written in 1930, was his attempt at using his theories of psychoanalysis to observe and critique the psychological affect Western civilization had on the human subject. In his book, Freud sets the stage for his analysis by comparing the development of Western civilization with the development of the individual. In a sense, Freud is using Darwin's evolutionary theory to link social constructs and psychic constructs (Freud 3-9).
In essence, Freud postulated that the history of Western civilization is part of our unconscious mental history as well. Since Freud had an extensive classical education, it is no wonder that his works were replete with classical analogies. In this book, Freud relied on the city of Rome to represent the historical birthplace of society, and to explain the ill effects civilization had on the human psyche. Rome has been destroyed and rebuilt, in situ, numerous times since its founding. Rome contains ruins from all its previous eras, which allows one to observe every stage of its developmental history and character. Thus, Freud uses Rome as a metaphor for the observation of the developmental process in the human psyche. Similar to Rome, our unconscious psyche possesses ruins and traces of the past, which make up the structure of the mind as well. The mind is the repository for all of its earlier stages of development and it allows them to coexist with the latest stages of development. By using Rome as his metaphor for psychic development in both the subject and humankind, Freud is answering the criticism that was often leveled against psychoanalysis. Freud's psychoanalytical theories often came under criticism for depending too heavily on the psychological traits of the individual without taking into account the interaction of individuals within society.
Freud believed that the individual would always find it hard to feel content with life in civilization, because unbeknownst to the individual, the individual was under tremendous pressure from their unconscious guilt. Thus, civilization acted as a kind of superego; its conscience, repressing the individual's unconscious desires manifested by their id (Freud 86). What Freud theorized, was that in a sense, civilization, had a life of its own and that it had to control and punish the individual's two great primal instincts in order for civilization to survive and flourish (Freud 69). The two primal instincts are: 1) the death instinct, which in Greek is Thanatos, where one's aggressive impulses reside; and 2) Eros, which is his name for the life instinct or sex drive, also known as the libido. Both Thanatos and Eros reside within an individual's unconscious id and are in a constant state of struggle with each other. In fact, Freud believed that the history of civilization was a struggle between Thanatos and Eros (Freud 80-82). Thus, civilization acting as a superego and protecting itself from destruction, represses humankind's death instinct towards each other through the implementation of authoritative agencies, religion, and by enacting laws (Freud 36, 69, 73-74). Thus, aggression is turned inward towards the individual's ego and forms a person's "conscience," giving the individual their sense of guilt and frustration with life in civilized society (Freud 82-84). Therefore, civilization, acting as the superego, subdues the individuals death instinct; "...setting up an agency within him to watch over it, like a garrison in a conquered city" (Freud 84).
Recommended reading for anyone interested in psychology, philosophy, and history.
Average customer rating:
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Postmodernity and Its Discontents
Zygmunt Bauman
Manufacturer: NYU Press
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ASIN: 0814713041
Release Date: 1997-02-01 |
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"Bauman has written a challenging analysis of the limitations of both modernism and postmodernism...Highly recommended."
--J. H. Barker, Choice
If, as Freud postulated, modern society assails man's freedom by repressing his sexual expression, then the postmodern era can be said to be defined by the individual's quest for sublime happiness at the expense of security. Society has held to the concepts of beauty, purity, and order for centuries, and now a new worldview has emerged with the individual at its nucleus.
Framed by discussions of such thinkers as Michel Foucault, Emannuel Levinas, Hans Jones and Richard Rorty,
Postmodernity and Its Discontents explores this brave new era, tackling head-on such issues as the postmodernization of surveillance and social control; the often tenuous threads binding morality, ethics, and freedom together; contemporary artistic and aesthetic theory; and the complex associations between solidarity, difference and freedom.
Arguing that you need most what you lack most, internationally renowned scholar Zygmunt Bauman asserts that freedom without security assures no greater happiness than security without freedom. In this thoughtful, nuanced volume, Bauman searches for a balance between the two, tipping the scales of the postmodern world decidedly in our favor.
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Postmodernism and Its Discontents: Theories, Practices (Haymarket)
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- A classic in its own right
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The Human Problems of an Industrial Civilization (Work, its rewards and discontents)
Elton Mayo
Manufacturer: Ayer Co Pub
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The Principles of Scientific Management
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The Functions of the Executive: 30th Anniversary Edition
ASIN: 0405101848 |
Book Description
In this volume Mayo discusses the Hawthorne experiments, relating the findings about human relations within the Hawthorne plant to the social environment in the surrounding Chicago area.
Customer Reviews:
A classic in its own right.......2007-02-28
The Human Problems of Industrial Civilization by Mayo, Elton (1933) Revisited.
Book Review by Punit Arora
Human problems of Industrial Civilizations is a unique management book that starts with fatigue and monotony and ends with theories of government, international politics and effectiveness of League of Nations! Even though the breadth of the topics covered in the book is breathtaking, at the heart of the book lie Hawthorne experiments at Western Electric Corporation in the inter-war period (1924-32) in Chicago, IL. Therefore, I propose to spend as much time on the context of the experiment and the book as on the actual Hawthorne experiments, their implications and shortcomings.
Hawthorne experiments were conducted in an era when scientific management reigned supreme. It is interesting to note that though the results from the experiment led to the foundation of human relations school in management, it never was the intent of the researchers when the experiment began. Mayo and his team were essentially looking for the effect of illumination on the productivity of the workers. As the design of study itself reveals, it was very much in the nature of scientific management inquiries: impact of changes in physical environment on the workers' productivity. However, the researchers accidentally stumbled upon something entirely different. They claimed to have come across certain human processes at work that were impacting the workers' productivity. Though, in 15 years that I have known about Hawthorne experiment, this claim never has fully convinced me. I firmly believe that perhaps the scientific management had already peaked by this time and its shortcomings were becoming apparent. However, challenging an established line of inquiry was still fraught with risk and the researchers still had to position their work in a certain way so they could be taken seriously. Therefore, when I opened this book and confronted fatigue on page one of the book, I was slightly taken aback; that despite knowledge of what was in store for me.
It was also instructive to note that Mayo spent more time reviewing work done in England than in United States. Outside of Hawthorne experiments, there are very few studies from United States that he cites. There are some odd references to France, Germany and Russia too, the references to which grow towards the later half of the book; a theme to which I will return later. Suffice it would be to say that it was a period in which European powers still ruled the roost and United States wasn't yet a world power, politically or industrially; and I used word industrially, instead of economically, deliberately because it was a world in which state of manufacturing determined the nature of economy.
The application of principles of scientific management resulted in systematization of the work and increased productivity up to a point. However, obsessive concern on "the best way of doing things" neglected the human dimensions of the capitalist economy. Not unsurprisingly, therefore, when Marx and his friends crafted their seminal treatises, they confronted and reported a world that had rapidly rising discontent among the workers. This is the neglect that also confronted Mayo and his colleagues when they conducted Hawthorne experiments.
Their research which was to come under severe criticism later on showed that the illumination levels in factories had no bearing on the productivity. When they increased illumination, the productivity increased and when they subsequently decreased it the productivity still increased up until it became humanly impossible to work. They were "astonished" at this result. They concluded that the manner in which workers were treated played a significant role in determining their performance. The nature of supervision and friendliness in particular were found to be a crucial factor. "We concluded that the best way to improve morale was ------ through improved supervision -------- A relationship of confidence and the friendliness with these girls has been established to such an extent that no supervision is required."
Based on this study, Mayo, Roethlisberger and Dickson founded the Human Relations School. Their basic premise was that "the industrial worker doesn't want to develop a blackboard logic which shall guide his method of life and work. What he wants is --- a method of living in social relationship with other people and value to the group."
Remember, however, it is distinct from Human Resources School which emerged later and had much loftier ideals and broader goals and agenda. The Human Relations School was basically limited to softening the edges of capitalistic economy by humanizing the work processes. It was limited to advocating for changes such as reduction in fatigue and monotony and improving the morale of the work. Self-realization, knowledge workers, human resources development and such other extensive changed were to take another 30 years to come into dictionary of organizational researchers.
Though Mayo and his colleagues are criticized for limitations of their methodology and conclusions drawn, their work has to be seen in the light of the prevailing environment. Rise of Russia and threat of communism, end of one world war and threat of another on horizon, looming great depression, near inhuman treatment of workers at the factories and such other great historical processes were all in play when they were conducting their experiments. One may ask what all of this has to do with research on management- a lot; if the range of topics covered and the constituencies that the book seems to be addressing is kept in mind. On the one hand, the researchers are reporting results from an experiment and on the other they seem to be talking to policy-makers to address the genuine grievances of workers to stem the tide on rising communism. Mayo (and his colleagues) seems to be addressing several stakeholders and constituencies simultaneously. Under the constraints of the environment in which the book was writer, I think it's an excellent work and a must read. Whether the methodology was strong or weak is a secondary question to what the book achieved in the results: getting human issues on the center-stage of the capitalist economies' agenda. Perhaps, that's the reason the book is still a seminal work despite all that critics have to say about it. And I believe it's going to become relevant once more under the impact of roll back of several welfare measures that had found acceptance over last 50 years. Shorter employment terms and absence of meaningful relationship in particular is likely to create the disconnect between employers and employees. While the wheels of time can't be rolled back, it would be useful not to forget the lessons hard learnt.
Overall, a very good book to read.
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Gypsies, Wars and Other Instances of the Wild: Civilization and its Discontents in a Serbian Town
Mattijs van de Port
Manufacturer: Amsterdam University Press
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ASIN: 9053563156 |
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What does civilization mean to the inhabitants of a Serbian town after yet another bloody war on the Balkan Peninsula? How was it possible that people who had been friends and neighbors for so long ended up killing each other? And how do they deal with this barbarity in the post-war period?
The figure of the gypsy, who often appears in Serbian popular culture, has always been invested with the mysterious power to unveil the mendacious undertones in the program of civilization. Wherever he appears - in jokes, songs, tales, literature, or movies - the civilized order is unmasked. This motif can be seen most dramatically in bars and taverns, where gypsy musicians lead their Serbian customers in veritable celebrations of unreason. "This is real," Serbs say about these gatherings where the canons of propriety and civilized behavior are overthrown with obvious relish. "This is life."
The author, who spent several months in Serbia investigating these wild meetings, relates the 'unreason' of the behaviour in these bars to the atrocities committed during the war which broke out during his stay. Highlighting how the program of civilization brings with it the need to construct an image of humankind more compatible with the lessons of history, Gypsies, Wars and Other Instances of the Wild may be read as a case-study of how war-infested societies cope with wartime traumas.
Book Description
French Civilization and Its Discontents: Nationalism, Colonialism, Race explores the ways in which considerations of difference, especially colonialism, post-colonialism, and race, have shaped French culture and French studies in the modern era. Rejecting traditional assimilationist notions of French national identity, contributors to this groundbreaking volume demonstrate how literature, history and other aspects of what is considered French civilization have been shaped by processes of creolization and differentiation.
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- Death by Black Hole: And Other Cosmic Quandaries
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