Two Kinds of Response to the Challenges of the XX Century: Freud’s Pessimism versus Camus’ Optimism

Early 20th century was a time when europiuman civilization found itself in a recently crisis. That was a good old world of progress and orderliness in the late 19th century crashed down in the flame of the low gear World War. European thinkers had to face a dramatic question whether Europe is still existing and whether its ideals of gayism and enlighten custodyt ar still sought- by and by, or its previous aspiration to the perfect world were in vain? naturally this question was being responseed some(prenominal) in demoralized and optimistic light.In this paper I will attempt to analyze these two concepts, utilize Freuds Civilization and Its Discontents as an object lesson of pessimism and Camus Plague as example of optimism. At that I am going to argue that both pessimistic and optimistic approach attempted to disc everywhere latent natural aspects of human nature. The difference was only in the attitude to contendds these aspects. Freuds work give the bounce be distincti vely separated into two great periods before and by and by the WWI. In the first period he explored the optimistic desire of life, joy and reproduction that he called Eros.In the second period he became arouse in the desire of death and killing that he called Thanatos. Most basically, he attempted to explain what does mankind exist for, and in the Civilization and Its Discontents he finally melancholically observed that The question of the purpose of human life has been raised(a) countless times it has never received a satisfactory attend and perhaps does non admit of bingle. (Freud 51). In contrast to Freuds runaround, Camus does answer the question, or, better to say, offers two answers.The first one is minded(p) by the volume before the Plague Their chief interest is in commerce, and their chief take up in life is, as they call it, doing business. (Camus 2). The second one is given after the Plague has come if in that location is one thing one can always yearn for an d sometimes attain, it is human love. (Camus 298). In Camus impudent the Plague does not certainly mean war, this is rather a accident that makes pack unite in their new understanding of life values. only if what makes people compound in the disaster and what are the motivations that cause them to change? Freud sees a dramatic conflict between civilization and human nature. In order to render civilized and make use of the benefits of civilization people have to oppress their own nature and civilization, therefore, obtains mastery over the individuals breakneck desire for aggression by weakening and disarming it and by ambit up an agency within him to watch over it, uniform a garrison in a conquered city. (Freud 119).Yet those hidden inclinations never go and explode like an overheated steam kettleful as currently as civilization control weakens in such situations as war or distress. Then people are no longer drive by rules, but by instincts, including desire to deaden and die, that tragically prevails over desire to live and give life. Camus agrees with Freud and also pays outstanding attention to dealing between civilized human individual and the world of natural instincts. He notes that whats natural is the microbe.All the rest-heath, integrity, purity (if you like)-is a product of the human will, of a vigilance that must never falter. (Camus 253). Yet the book does not include much descriptions of any behavior that Freud would call natural. in that respect are few scenes of cruelty, bit to the highest degree of the men stay men like guards at the gates who are not interested in the plague at all and can easily be bribed to permit a man leave the affected city. Life continues even in the times of plague and unbidden behavior is not demonstrated as soon as may be, but only in the most stressing situations.A habit to be civilized still prevails in the Plague. Freud is ineffective to find a way out of this conflict and his late confessions l ike readiness for a universal love of mankind and the world represents the highest stand which man can reach (Freud 91) sound futile and unrelated to the return matter. In contrast to this, his conclusion that One feels inclined to say that the purpose that man should be happy is not included in the plan of Creation. (Freud 53) seems to attain up the entire Freuds work.The more people tend to become good and orderly, the worse shall be the following explosion of the steam boiler. Human nature is unchangeable and wild for Freud. Camus idea of the role of instinctive side of human nature is different. Men are good after all, and even their instincts can be enjoyable. One of the last scenes of the novel occurs on the seashore. The author and a friend of him go swimming symbolically both cleaning themselves from plague and returning to natural roots of their personality. Unknown and runaway dies not surely mean bad for Camus. A disaster does produce the hidden, it strips individu al personalities to reveal their most suppressed inclinations, but who said that those inclinations are always bad? What we learn in time of pestilence that there are more things to admire in men than to despise (Camus 306) concludes Camus. such(prenominal) optimism without hope did give hope to the ruined Europe.