Eros and Civilization: A Philosophical Inquiry into Freud Herbert Marcuse (With a brand new "Political Preface" to the classic edition.)Sigmund Freud's proposition that civilization is predicated at the everlasting subjugation of the human instincts has been taken for granted. His query even if the anguish thereby inflicted upon participants has been well worth the merits of tradition has now not been taken too seriously—the much less so due to the fact Freud himself thought of the method to be inevitable and irreversible. unfastened gratification of man's instinctual wishes is incompatible with civilized society: renunciation and hold up in pride are the necessities of progress.The sacrifice has paid off well: within the technically complex components of civilization, extra Eros and Civilization: A Philosophical Inquiry into Freud wishes of a better variety of everyone is fulfilled than ever before. However, intensified growth looks certain up with intensified unfreedom. the best subjugation and destruction of guy by way of guy occurs on the top of civilization, whilst the cloth and highbrow attainments of mankind appear to permit the construction of a very loose world.These disadvantages of present-day tradition could point out the obsolescence of confirmed associations and the emergence of recent varieties of civilization: repressiveness could be the extra vigorously maintained the extra pointless it becomes. If it needs to certainly belong to the essence of civilization as such, then Freud's query as to the cost of civilization will be meaningless—for there will be no alternative. yet Freud's personal theoretical notion itself turns out to refute his constant denial of the old hazard of a non-repressive civilization; the very achievements of repressive civilization Eros and Civilization: A Philosophical Inquiry into Freud appear to create the preconditions for the sluggish abolition of repression.Does the interrelation among freedom and repression, productiveness and destruction, domination and progress, particularly represent the main of civilization? Or does this interrelation end result in basic terms from a selected historic association of human existence? Is the clash among excitement precept and truth precept so irreconcilable that it necessitates the repressive transformation of man's instinctual structure? Or does it let the idea that of Eros and Civilization: A Philosophical Inquiry into Freud a nonrepressive civilization, according to a essentially diversified event of being, a essentially diverse relation among guy and nature, and essentially diversified existential relations?This essay makes an attempt to reinterpret Freud's theoretical notion when it comes to its personal sociohistorical content, which method implies competition to the revisionist Neo-Freudian schools. Its objective is to give a contribution to the philosophy of psychoanalysis—not to psychoanalysis itself; it strikes completely within the box of theory, and it retains outdoor the technical selfdiscipline which psychoanalysis has become. In his improvement of a idea of man, Freud put himself within the nice culture of philosophy and lower than philosophical criteria. Our difficulty isn't with a corrected or more advantageous interpretation of Freudian options yet with their philosophical and sociological implications. Freud rigorously individual his philosophy from his science; the Neo-Freudians have denied many of the former. On healing grounds, one of these denial could be completely justified. However, no healing argument should still abate the advance of a theoretical building which aims, no longer at curing person sickness, yet at diagnosing the final disorder. Sebuah Pertaruhan di Tengah-Tengah Realitas Destruktif Pasca-PsikonalisaDiantara sedikit
literatur yang pernah saya baca, mungkin inilah teks kedua yang paling menarik perhatian saya (setelah Manifesto of Communist social gathering Karl Marx, 1888). Ketertarikan saya pertama kali adalah saat membaca judulnya, Cinta dan Peradaban, seolah memancarkan tema yang ‘sangat penting’. Sebelum membaca isinya, saya membayangkan akan membaca cerita ‘cintacintaan’ dengan landasan kritis. Karena seperti yang kita sudah tahu, Herbert Marcuse sendiri adalah salah satu pendiri dari Mazhab kritis Frankfurt. Wah sungguh unik tentunya.Buku ini dibuka dengan bab pengantar yang mengagetkan saya, karena jika kebanyakan buku biasanya hanya ada kata ‘Pengantar’ atau ‘Pendahuluan’, namun di buku ini ada tambahan kata Politis, sehingga menjadi ‘Pengantar Politis’. Muatan politis yang disadari sejak awal oleh Marcuse memang sejalan dengan kisahnya sebagai salah satu intelektual yang mendorong new-left circulation pasca-Perang Dunia II. Salah satu gerakan politis yang melibatkan kaummuda transnasional paling tersohor sampai sekarang. Gerakan yang sampai sekarang mungkin tidak muncul lagi, karena kapitalisme-liberal sudah menang. ‘The finish of History…and The final Man’ Ujar Fukuyama.Prinsip Realitas dan Masyarakat BarbarianSatu konsepsi yang bisa dikatakan melatari tesis Marcuse mengenai cinta dan peradaban adalah apa yang dia sebut sebagai ‘prinsip realitas’. Sejauh yang saya bisa katakan dari pembacaan saya atas buku ini, prinsip realitas adalah semacam pengembangan terjauh kemanusiaan yang bisa dijangkau menurut kemampuan manusia sendiri. Kombinasi dari individualisasi dan sosialisasi. Kaitan dan ikatan yang harmonis antara eksternalisasi dari nilai-nilai biologis serta internalisasi nilai-nilai sosial.Kalau boleh saya sederhanakan. Jika ada semacam prinsip mengenai bagaimana kita akan hidup di dunia ini, dengan sekuat tenaga untuk memperbesar kesempatan hidup dengan menghadapi tantangan-tantangannya, maka itulah prinsip realitas. Namun sebelum sampai sana Marcuse mengingatkan kita bahwa, “Gagasan tentang Prinsip Realitas ini didasarkan pada asumsi bahwa prasyarat fabric (teknis) bagi pengembangan Prinsip Realitas telah tersedia ataupun dapat disediakan dalam masyarakat maju dewasa Eros and Civilization: A Philosophical Inquiry into Freud ini.” Syarat fabric ini beragam dan sebagian besar diantaranya benar-benar material, seperti tentu saja kemakmuran dan hal-hal yang kasat mata lainnya. Sebagian kecil lagi lebih intangible karena merupakan sebuah prakondisi macam kesadaran, kebahagiaan, dll.Namun apa yang terjadi? Kita semua telah banyak melihat, mendengar dan merasakan bahwa dunia yang bebas dan kemajuan perangkat teknologi malah memutarbalikkan kemanusiaan hingga ke titik nadir. Marcuse mencontohkan dengan berderet segala macam kamp konsentrasi, pembunuhan massal, perang dunia, dan bom atom yang kemudian disingkat sebagai ‘kelahiran kembali barbarisme’. Dan sesaat setelah itu, Marcuse melanjutkan, “Dan penaklukan serta penghancuran manusia oleh manusia lain yang paing efektif, ironisnya, justru terjadi di puncak peradaban manusia, ketika capaian teknologi dan intelektual manusia nampaknya telah memungkinkan bagi pembangunan dunia yang benarbenar bebas.”Apa yang menyebabkan serangkaian hal tersebut terjadi? Dengan tegas Freud sejak dahulu mengatakan bahwa sejarah manusia adalah sejarah penindasan manusia. Kebudayaan merepresi eksistensi sosial dan biologis manusia, bagian manusiawi dan instingtifnya. Memang merepresi aspek-aspek tersebut maka langkah peradaban akan tetap dapat bergerak, bertahan. Insting manusia jika dibiarkan sebebasnya maka akan sangat berpotensi untuk menghancurkan semuanya. Karena insting tersebut mempunyai tuntutan yang tidak pernah cukup sebagai tujuan dirinya sendiri, setiap waktu. Oleh karena itu maka kebudayaan layak untuk merepresi serangkaian insting tersebut, pada tingkatan tertentu, atau menghalang-halanginya untuk mencapai kepuasan yang tidak pernah habis. Menanggalkan manusia dari kebinatangannya. Inilah yang sejak dahulu Freud katakan sebagai peralihan dari
prinsip kesenangan menuju prinsip realitas, pembelahan dua dimensi kehidupan manusia, yang sebagian besar membedakan antara kesadaran dengan ketidaksadaran.Pengingkaran (represi dua ambivalensi manusiawi) ini kemudian berhadapan dengan kontradiksi inner di dalam diri individu-individu. Kebudayaan tidak pernah bisa membuat prinsip realitas menjadi lengkap dan utuh dan tidak bisa mematikan prinsip kesenangan seluruhnya. Prinsip kesenangan kemudian mengendalikan alam tak sadar manusia, yang otomatis sedikit demi sedikit mempengaruhi realitas di sekelilingnya.Contoh kasar, taruhlah anda sejak awal benci dengan seorang pemimpin entah karena apapun (suatu prinsip kesenangan), namun anda menahan untuk melakukan tindakan karena aspek kebudayaan karena sistem demokrasi (aspek kebudayaan) merepresi kebencian anda serta menanggalkannya dengan adanya pemilihan umum setiap lima tahun. Namun di tingkatan tertentu, saat beberapa kali pemilu ternyata keadaan di sekitar anda masih sama saja, kebencian yang tertanan hingga dunia bawah sadar anda mau tidak mau akan muncul. Eros and Civilization: A Philosophical Inquiry into Freud Bentuk-bentuk seperti diskusi, demonstrasi sampai revolusi anti-pemerintahan adalah salah satu bentuk munculnya kembali sisi yang telah lama terpendam.Marcuse dalam buku ini menyebutnya sebagai ‘kembalinya yang direpresi’. Kembalinya yang direpresi ini menghasilkan sejarah yang ditabukan dan bersifat bawah tanah. Oleh karena itu kemudian, dengan menyandarkan pada aspek tersebut, psikoanalisis individunya Freud juga berbentuk psikologi sosial. Penindasan adalah suatu fenomena historis. Pengingkaran yang efektif seperti dicontohkan sebelumnya, bukanlah instrumen alamiah namun digunakan oleh manusia itu sendiri, dalam selang waktu tertentu.Kaitan Ontologisnya, Kemudian…Sejak awal, Freud berusaha untuk menunjukkan bahwa Eros telah menciptakan kebudayaan dalam perjuangannya untuk melawan insting kematian. Namun yang terjadi sebaliknya. Kebudayaan yang mapan malah Eros and Civilization: A Philosophical Inquiry into Freud melahirkan destruktifitas, menyatakan kehancuran yang diarahkan pada pemberontakan terhadap satu hal, yaitu represi. Pemberontakan dan kehancuran ini selain menghancurkan, juga menandakan pentingnya sifat historis, batas validitas, dan nilai dari prinsip realitas.Rasionalisme Cartesian mengawali masuknya peradaban manusia pada rasionalitas modern-ilmiah. Rasionalitas yang menuntun subyek agar mampu menjalankan transformasi rasional atas lingkungan dan manusia lainnya. Transformasi ini kemudian dilakukan paling banyak pada kemampuan individu yang lebih rendah: kemampuan panca indera dan selera. Terlihat bagaimana ketetapan represif masih terjaga.Rasionalitas terus berjalan. Hegel kemudian mengukuhkan petualangan intelektual rasionalitas pada titik terbesarnya yaitu dengan menunjukkan validitas kategori dan prinsip pengaturan dunia yang absolut. Dan masih tetap sama saja, kesimpulannya adalah kepenuhan dan orisinalitas manusia sama dengan gagasan dan pengetahuan yang absolut. Ini pula yang menghasilkan pembenaran alienasi dan secara ambivalen ditolak dalam akal-budi universal. Perbedaannya hanya pada konkretisasi landasan historis filsafat dimana bangunan besar akalbudi dibangun. Dalam konteks perspektif ini, dunia mengalami titik nadir perjuangan Eros.Lalu muncul lah Nietzsche yang mendobrak tradisi ontologis tersebut. Dengan kehendak-untukberkuasa dia membalik terma represif pada masa itu yang menjadikan represi dan pemiskinan sebagai kekuatan yang berkuasa serta agresif untuk mengatur eksistensi manusia. Digaris ini Nietzsche membuka berbagai kekeliruan pemikiran yang dibangun oleh filsafat dan moralitas Barat sejak Descartes, yaitu transformasi fakta empiris menjadi esensi dan Eros and Civilization: A Philosophical Inquiry into Freud kondisi historis menjadi asumsi metafisis. Kelemahan dan kesedihan manusia dipahat menjadi kejahatan dan rasa bersalah yang transenden, Eros and Civilization: A Philosophical Inquiry into Freud pemberontakan menjadi
dosa asal, dan seterusnya. Nietzsche melampaui seluruh filsafat rasionalitas karena dia berbicara ‘mewakili’ prinsip realitas yang secara ontologis menentang prinsip peradaban Barat. Dalam barisan inilah kita juga menemukan Freud, metapsikoanalisisnya yang menutupi segala spekulasi metafisis dengan rasionalitas Eros. Namun itu hanya sesaat saja.Peradaban Manusia diantara Eros and Civilization: A Philosophical Inquiry into Freud Pertentangan PsikoanalisisPsikoanalisis sendiri, secara sinkronis maupun diakronis mengalami pertentangan di dalam tubuhnya sendiri ketika menganalisis kontradiksi manusia tersebut. Pertentangan ini memuncak ketika period liberal digadang-gadang akan membebaskan manusia ambruk, munculnya Perang Dunia, kembalinya yang otoritarian, serta runtuhnya upaya-upaya yang menangkal kecenderungan tersebut. Psikoanalisis kemudian meradikalkan cara kritik (utamanya kritik psikologis) terhadap sebagian capaian glossy yaitu pada individu.Dekade terus berganti, Eropa Timur dan Tengah menjalani masa-masa revolusionernya. Psikoanalisis-awal, yang memang sejak semula tidak berniat untuk ‘merubah’ mendapat banyak kecaman. Bahkan psikonalisis-awal dianggap hanya sebagai reaksi singkat. Freudian terkesan menganggap cita-cita sosialisme humanitarian tidak dapat dicapai dengan manusiawi. Akhirnya momentum tersebut muncul. Menurut Marcuse, Psikoanalisis terpecah menjadi sayap kiri dan kanan.Sayap kiri mengonsentrasikan wilayah kajiannya pada hubungan antara struktur sosial dan struktur instingtif, yang nampaknya bersifat sirkular. Dimana represi seksual (instingtif) didorong dan dieksploitasi oleh kepentingan dominasi (struktur sosial). Di waktu lainnya, kepentingan-kepentingan dominasi dan eksploitasi didoroang dan diproduksi lagi oleh represi sosial. Sedangkan implikasi destruktif represi seksual sebagai dinamika historis tidak ditinjau secara kritis oleh sayap kiri ini. Serangkaian tesis Eros and Civilization: A Philosophical Inquiry into Freud tersebut akhirnya menghasilkan pembebasan seksual sebagai solusi bagi penyakit individu dan sosial. Akibatnya, inspirasi sosiologis yang menjadi poin penting menjadi tidak terkaji secara luas, malah memperluas kembali primitivisme.Sisi seberangnya, sayap kanan mendapatkan juru bicara yaitu Carl G. Jung. Secara garis besar sayap ini membicarakan tentang aliran-aliran pemikiran interpersonal dan kultural. Yang banyak menjadi pandangan umum psikoanalisis dewasa ini. Lalu dengan mengutarakan tesis tersebut, sayap ini perlahan merubah teori psikoanalitik menjadi serupa ideologi. Manusia dicerabut dari personalitas keutuhannya. Capaian-capaian peradaban Barat yang selalu saja mengandaikan serta melestarikan ketidakbebasan dan penindasan juga menjadi solusi untuk menekan struktur instingtif manusia (mengambil cara Freud melihat dinamika historis peradaban sebagai sebuah tujuan!). Hal inilah yang kemudian menjadikan psikoanalisis-awal dan kedua aliran neorevisionisnya menjadi bertentangan. Pertentangan antara filsafat psikoanalisis dan praktek terapis psikoanalisis. Ontologi dan metodologinya.Perjuangan Cinta Manusia, Sebuah Perjuangan Tanpa-AkhirKetakutan saya saat meresensi atau mengulas sebuah literatur adalah ketidakmampuan saya untuk: merangkum seluruh poin penting, menghindarkan distorsi substantif yang terlalu besar (karena untuk sepenuhnya menghindarkan distorsi rasanya ya kok tidak mungkin), dan tidak terlalu menyederhanakan atau mereduksinya pada tingkatan tertentu. Kesemuanya bermuara pada kesalahpahaman terhadap buku ini. Oleh karena itu di paragraf berikutnya saya akan mencoba mengaitkannya dengan subyektifitas saya atas pecahanpecahan esensi buku ini.Marcuse dengan gamblang menjelaskan bahwa keseluruhan isi buku ini merupakan semacam ‘rekam jejak’ perjuangan manusia demi Cinta melawan kematian. Dan peradabanlah tempat perjuangan tersebut. Cinta disini (dan sudah selayaknya untuk selanjutnya) kemudian tidak dimungkinkan untuk dipahami sebagai cinta muda-mudi Eros and Civilization: A Philosophical Inquiry into Freud yang dangkal, remeh-temeh, dan own seperti
yang mungkin kita sering jalani beberapa saat belakangan. Cinta menurut Marcuse adalah oposisi bagi segala sesuatu yang bersifat destruktif, atau lebih jauh lagi berlawanan dengan peradaban yang mematikan. Namun bukan kematian itu sendiri. Peradaban yang mematikan mengendalikan banyak sekali perangkat untuk terus memperpanjang umur manusia. Manusia berjuang untuk mendapatkannya. Manusia berjuang demi Cinta untuk memperpanjang jalan menuju kematian. Dengan terus membangun harmonisasi antara insting dan alam.Perjuangan ini secara alamiah menuntut kita sebagai kaum muda untuk berada di garis depan. Baru kaum intelektual. Sistem yang berkuasa sekarang Eros and Civilization: A Philosophical Inquiry into Freud terus memelihara struktur yang destruktif bagi kemanusiaan. Pengorganisasian sistem tersebut harus dilawan dengan pengorganisasian tandingan. Kaum-muda sejatinya harus menyadari bahwa ini adalah pertaruhan hidup, bernafaskan perjuangan demi eros dan merupakan perjuangan politis. Segala macam diskusi, demonstrasi, dan bahkan revolusi tidak akan pernah berhenti selama sistem tersebut tetap berkuasa. Karena kembali lagi, perjuangan ini adalah perjuangan biologis bermuatan politis. Karena hidup kitalah (kaum-muda) yang dipertaruhkan. Dan kalaupun kita masih bisa hidup, maka kesehatan psychological dan kapasitas kita sebagai individu yang utuh yang akan dicerabut dan dibunuh. Akhir kata, sadarlah kaum-muda! []
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