A pulsão de morte e a valorização da vida

• Autor(a) principal: Roque, Flávia Muniz
• Data de Publicação: 2021
• Tipo de documento: Trabalho de conclusão de curso
• Idioma: por
• Título da fonte: Biblioteca Digital de Teses e Dissertações da PUC_SP
• Texto Completo: https://repositorio.pucsp.br/jspui/handle/handle/31376
• topic: CNPQ::CIENCIAS HUMANAS::PSICOLOGIA; Freud; Pulsão; Pulsão de morte; Teoria pulsional; Destrutividade; Suicídio; Freud; Drive; Death drive; Drive theory; Destructiveness; Suicide

The death drive hypothesis appears as a speculation in the text Beyond the Pleasure Principle (1920) causing a turnaround that gradually gains importance and becomes increasingly relevant in Freudian theory. Since the Project for a scientific psychology (1895) there are sketches of what would be presented later as the death drive. The concept of drive is defined in Freudian studies on sexuality that culminate in the first drive theory, dividing drives into two groups: sexual drives and ego self-preservation drives. However, the study of narcissism and the phenomenon of repetition compulsion observed in the clinic will lead Freud to review the first drive dualism and will lead him to include in a single group called the life drive the sexual drives, the ego's selfpreservation drives and narcissism, which seek to preserve life as antagonists to the death drives that go in the opposite direction, that of extinguishing all activity. The death drive is responsible for reviewing important concepts such as sadism, masochism, ambivalence and the origin of aggressiveness. This turnaround was announced by Freud himself and by the influence of the studies of Spielrien and Adler. Freud understands that the drive dynamics takes place from the fusion and defusion of drives and this notion was decisive for the understanding of the psychic structure and organization. Erogenous masochism is seen as a consequence of the concomitant action of Eros and the destructive drive. The origin of the sense of guilt, the Superego, resulting from the resolution of the Oedipus complex and inaugurator of culture, occurs as a result of the drive's defusion in the process of introjection, in the Ego, of the first objects of love of the Id. In Civilization and its discontents (1930), Freud talks about destructiveness as inherent to the human being and as the civilizing process implies instinctual renunciation, the great enemy of culture is destructiveness. In view of this theoretical survey, it is possible to understand, from the perspective of the second drive theory, that the voluntary work of emotional support and suicide prevention at the Centro de Valorização da Vida (CVV), makes use of the instinctual life that validates the human life which bets on Eros, through empathic listening, the welcoming environment, unconditional respect for human subjectivity, facilitating the subject to create investment opportunities for Eros in the face of the defused effect of the death drive manifested commonly in the melancholic phenomenon present in the speech of the person who thinks in suicide. Freudian studies on death drive also allow us to broaden our understanding of the role of CVV in the social setting. By dealing with the self-destructiveness of the subject and by presenting itself as an alternative to society, as refuge of the helplessness of people in psychic pain that thinks about suicide, in a hostile and violent world, the CVV service contributes to mediating the action of Thanatos offering one more alternative to contour the destructiveness that puts the civilizing process in check