Nietzsches and Freuds Views on Sexual Identity - Essay Example

Nietzsche’s and Freud’s Views on Sexual Identity The question of human sexuality has been always of particular interest for many philosophers due to the fact that it is directly connected with the unconscious sphere of the human psyche, which plays an important role in the thoughts and actions of people. In this respect, sexual identity could be seen from different perspectives, namely psychological, moral, social and others. In his writings, the famous German philosopher Friedrich Nietzsche does not use the notions of sexual identity and sexuality. However, careful study of his major works, including Thus Spoke Zarathustra, The Gay Science and Beyond Good and Evil allow one stating that the philosopher has also considered the problem of sexual identity in its relation to the unconscious human forces and human body, which are should be seen as an integral part of human life. For Nietzsche, sexual identity is the result of the release of unconscious energy that is possible through the adoption of a new type of morality. In turn, the Sigmund Freud also regards the issue of sexuality and sexual identity. If Nietzsche considers sexuality in general as one of the most important spheres of human life worthy of self-expression, Freud examines sexual identity within the framework of his theory of libido (sexual energy). Freuds sexual identity is the result of the development of human sexuality, the beginning of which can be observed in childhood. Sexual identity goes through a series of stages, each of which defines a particular type of sexual identity. Despite the methodological features of the study of sexuality and sexual identity, both Nietzsche and Freud point to a particularly important meaning of cultural values ​​and principles developed by modern civilization since they can often play a negative role in the sexual sphere of the individual. To begin with, sexuality and sexual identity are considered by Nietzsche in the social and moral aspects. Morality, according to Nietzsche, is a means of protection of society from disintegration. First, there should be a system of coercion, forcing the individual to correlate his/her personal views and interests with the public ones. This mechanism is the most successful if the coercion takes an anonymous form of customs, when a public authority is approved gradually through education and training. In this case, loyalty can become the “second nature” and demonstrate itself voluntarily. Morality becomes an intrinsic property of a man and a means of self-control of his/her behavior with the improvement of the social organism. Such reasoning would seem to suggest that Nietzsche is a supporter of utilitarianism. In fact, his position is not as clear as it might see. Nietzsche speaks of a "double history" of the notions of the good and the evil. In his book Beyond Good and Evil, he advances the doctrine of the two main types of morality: "morality of masters” and “morality of slaves." In all developed civilizations, they are mixed and the elements of both of them can be found literally in the same person. Nevertheless, according to Nietzsche, there is a need to distinguish between them. In a noble morality, the notions of "good" and "evil" are equivalent to the concepts of "noble" and "despicable" and are rather correlated not to the actions of people, but to the people themselves. In a slave morality the sense of basic ethical categories depends on what is useful and can help maintain order in society as well as defend the interests of the weak presented by spiritually and physically disabled individuals (Nietzsche 144). Qualities such as compassion, kind and shy are being regarded as virtues, while the properties that are demonstrated by strong and independent individuals are considered dangerous, therefore "evil." According to Nietzsche, in the history of morality there are two main opposite ethical positions. From the viewpoint of the highest type of people, they can coexist. This is possible if the "crowd" that is not able to anything sublime, will practice a slave morality solely in their environment (Nietzsche 133). However, Nietzsche emphasizes that it will not be satisfied with this position and abandon the Universalist claims. Moreover, at least in the history of the West, the slave morality still has a good chance for success. This, for example, is shown by the spread of Christianity. Nietzsche does not completely negate the value of Christian morality, recognizing that it has made the human inner world more refined. However, he sees it as an expression of vindictiveness that is the characteristic of the herd instinct, or the slave morality. Nietzsche sees the same embodiment of revenge in democratic and socialist movements, regarding them as a derivative form of Christian ideology. Nietzsche believes that the ideal of a universal, single and absolute morality should be rejected, since it leads to the decline of life, and humanity - to degeneration. Its place should be taken by a gradation of ranks and degrees of different types of morality. It is possible to allow the "herd" having its own values as long as it is deprived of the right to impose it to the people of the highest type. When Nietzsche speaks of the need to be "beyond good and evil", it should be understood as a call to overcome the so-called slave morality, which, in his view, puts everyone on the same footing, protects mediocrity, and prevents the rise of the human type. The philosopher does not argue the indifference to the moral values ​​and the elimination of any moral criteria. Otherwise, it would be suicidal for the average person. Only those who belong to the highest type of human beings, can go beyond the traditional morality imposed by society’s understandings of good and evil. These individuals are themselves the bearers of moral law and they do not need anyones custody. Their self-determination, according to Nietzsche, is the only way to a higher level of human existence, to the super-man. For the German philosopher determination is also expressed in the individual formation of sexual identity. People should be free from the shackles of outdated morality that imposes the infringement of unconscious impulses of people in particular by means of physical restrictions or limitations. Man has the right to say “Yes” to his/her life, and this “Yes” gives him/her the opportunity to become a master of his/her life in which he/she has a right to decide how to live. Saying “Yes” to life is a means to become a creator, because people need to be first the "creators" (Nietzsche 121). For Nietzsche, sexuality and eroticism are presented in the form of a game between men and women, when women’s call is to "discover the child in man" (Nietzsche 178). For a man, a woman is primarily "the most dangerous plaything" (178). Sexual identity is related to the implementation of human corporal desires originating in the unconscious level of the human psyche. Thus, the body is seen as something that is particularly important in sexual identity. In contrast to traditional Christian morality aimed at the oppression and suppression of the physical nature of man, Nietzsches philosophy seeks to give the human body the right to vote. According to Nietzsche, "there is more reason in your body than in you’re the best wisdom" (147). Path to the overman as a carrier of the new morality is only possible when the body will take its rightful place in the frame of human values. For this reason, Nietzsche appeals to those who deny the physicality with the following words: "I shall not go your way, O despisers of the body! You are no bridge to the over man" (Nietzsche 147). In turn, Freud considers sexual identity as associated with certain mental processes, which characterize one or another stage of human life. Thus, Freuds approach to the issue of sexuality, sexual identity and the influence of society on an individuals perception of him/herself is strictly psychological. In the formation of sexual identity libido plays a key role. The energy of libido requires man to satisfy its desires (Freud 181). Personality, by Freud is an interaction of mutually encouraging and restraining forces. Freud’s psychoanalysis studies the nature of these forces and structures, in accordance with which this interaction takes place. Dynamics of personality is determined by the action of the instincts (Freud 180). They consist of four components: motivation; purpose, i.e. the type of satisfaction; object through which the purpose can be achieved; and the source in which the motivation is generated (Freud 180-182). One of the main ideas of the psychoanalytic study of the development of personality is that sexuality is a fundamental human motive. It is important to emphasize that Freud considers a wide understanding of sexuality. According to Freud, sexuality is what gives pleasure to the (Freud 181). The features of the formation of sexual identity are determined by the type of interaction between the unconscious and the conscious level of the human psyche. Dissonance between the requirements of unconscious impulses and conscious mind can lead to a variety of mental disorders and abnormalities, particularly in the form of masochism (Freud 190-191). The conclusions made ​​by the author in his work Сivilization and its Discontents are disappointing. In view of the natural human attraction to self-destruction and death, generated by this powerful force, aggressive impulses will always seek a way out, coming into conflict with the inescapable libido and civilization. The final reconciliation of nature and culture is impossible, so the problem has no solution. The fee for civilization finds its expression in the guilt and frustration experienced by people because of the pressure of their primitive instincts and inability to cope with them. In his treatise, Freud paints a picture of a weak ego, which is under the pressure from id and super-ego: “the field of ethics… greatly enhances the power of the conscious in the super-ego” (Freud 73). Sexuality according to Freud is considered against the background of a struggle between the unconscious impulses of man and the needs of society to keep them under a strict control. As a result, this might result is all kinds of mental disorders and diseases. Thus, as well as Nietzsche Freud demonstrates a critical evaluation of the role of society and culture in peoples lives, as they have a very strong pressure on the human psyche, which might lead to negative consequences. All this led to the fact that people began to experience a hostile attitude towards civilization: “How has it happened that so many people” demonstrate “hostility to civilization?” (Freud 34). The strength of the individuals is sacrificed in favor of the "group force" since strong people find that they are relegated to the background and should make serious concessions to remain part of the group. Here Freud refers to a certain Nietzschean theme: the subordination of powerful people to morality, which was invented and adopted by the weak for their own protection. In addition, civilization restricts the freedom and, in particular, the freedom of the individual. People mistakenly believe that social institutions promote and protect their freedom, but in fact, they limit it and, therefore, are the cause of considerable resentment (Freud 34). Terms of civilization require people to deny their instincts as well. Freuds theory makes it is clear that this is the most difficult test for the person because people are self-centered and aim to the satisfaction of their instincts. Freud believes that these renunciation can turn against people, they can come back in a pathological form, as a "return of the repressed." Finally, civilization imposes restrictions on sexuality and sexual identity and make people feel guilty for their impulses (Freud 51). It not only dictates what forms of sexual expression and sexual identity are acceptable, but even imposes strict limits on the permissible forms of sexuality. For example, the society insists on monogamy, fidelity to ones partner and limits sexual expression according to gender roles. In his discussion of sexual identity, Nietzsche serves primarily as a moralist. Sexual identity is regarded by Nietzsche in its connection with the freedom of self-expression, which also calls for bodily desires. Nietzsche’s moral ideal rejects the shackles of traditional morality, which prohibits a person to be what he/she is. Sexual identity within the concept of Nietzsche is a manifestation of mans self as a strong and independent center able to choose its own way of life. In turn, Freudian psychoanalysis sees the sexual identity as the result of interference between the conscious and unconscious levels of the human psyche. Moral values ​​defined by civilization play a key role in the formation of sexual identity. Similar to Nietzsche, Freud points to excessive pressure exerted by the civilization on the formation of human sexual identity that often leads to psychological problems and diseases. Works Cited Nietzsche, Friedrich. Beyond Good and Evil. Nietzsche, Friedrich. The Gay Science. Nietzsche, Friedrich. Thus Spoke Zarathustra. Freud, Sigmund. Civilization and its Discontents. Ed. James Strachey. New York: W.W.Norton & Company. 1961. Print. Freud, Sigmund. The Economic Problem of Masochism. Freud, Sigmund. The Theory of Libido. Read More