Sunday, October 13, 2024

車行形上學

(一)

昨午,入觀音,草原上,遇一巨龜,

你要理解,超寫實,始于寫實,

意思是說,形上,始于形下,

草原,則終于虎頭蜂,

(二)

與物,發生感情,

(三)

昨晚,朔真,滿六月,

我說,拉岡桑說,六至十八月,鏡像階段,屬 I,

S,始于三歲,語言之後,

J 說,R 生于何時,

我沉思良久,不知如何回答,

後來,因為說到,慾望 (D) 和需要 (N),之別,

依附,自體客體,本質上,形下,屬 N,

我說,R 必基于 S 所致之 D,唯三至六歲,DN 不分,N>D,所以 R 發生于六歲之後,

(四)


As regards Lacan’s RSI, imaginary starts from 6-18 months (mirror stage), symbolic starts after language (3-6 years old), when does real start? (ChatGPT, 2024-10-13)


In Lacan’s theory, the Real is a fundamental concept that is not directly tied to a specific developmental stage like the Imaginary or the Symbolic. The Real refers to what is outside of language and symbolization, what cannot be fully captured by symbols or images. It represents the raw, unmediated experience of reality—what remains after all the imaginary and symbolic layers are stripped away.


While Lacan does not assign a precise age to the onset of the Real, it is present throughout life as the dimension that resists being absorbed into the symbolic structure. In a sense, the Real is always there, even before the subject enters the Imaginary or Symbolic orders. It becomes more apparent as gaps or disruptions within the Symbolic order, such as traumas or experiences that defy linguistic articulation. So, the Real exists from birth (or even before) but only becomes noticeable when we encounter the limits of our symbolic understanding.


In sum, the Real is not something that “starts” at a particular age; it is a constant, though often inaccessible, aspect of human experience. 


(五)


What’s the relationship between Real and Desire? (ChatGPT, 2024-10-13)


In Lacan’s theory, the relationship between the Real and Desire is complex and central to his understanding of human subjectivity.


1. Desire and Lack: Desire, for Lacan, arises from a fundamental lack within the subject, which is connected to the Real. Once the subject enters the Symbolic order (the world of language, culture, and social structures), they experience a sense of incompleteness or loss. This lack is related to the subject’s separation from the Real—what remains unrepresentable, beyond language. Desire is driven by the attempt to fill or address this lack, but because the Real cannot be fully integrated into the Symbolic order, the subject’s desire is never fully satisfied.

2. Real as Impossible: The Real represents what is impossible for the subject to fully grasp or articulate through language and symbols. It is always elusive and resists being symbolized. Because Desire seeks to reach something beyond the Symbolic and Imaginary, it is, in a way, a striving toward the Real, even though the Real is unattainable. Desire is thus perpetually unsatisfied because it aims at something that cannot be captured or fulfilled—something located in the Real.

3. Objet a (Object of Desire): Lacan introduces the concept of objet petit a (the object-cause of desire), which is a substitute for the Real. While the subject’s desire is structured around symbolic and imaginary objects, these objects are never truly what the subject wants. They are stand-ins for the objet a, which represents the missing piece linked to the Real. This is what makes Desire always shifting and incomplete; it is oriented around something that cannot be fully possessed or known.

4. Real, Jouissance, and Desire: Lacan also ties Desire to jouissance, a form of enjoyment or excessive pleasure that borders on pain. The Real is connected to jouissance because it represents the limits of what can be integrated into the subject’s symbolic structure. Desire navigates between the pleasures allowed by the Symbolic order and the overwhelming, often traumatic excesses of the Real. Thus, Desire, in trying to grasp something that lies in the Real, constantly brushes against this boundary of jouissance.


In short, Desire is a response to the subject’s confrontation with the Real. While Desire seeks to fill the fundamental lack, it is bound to fail because the Real, as the source of this lack, is always beyond reach. 

(六)


Does symbolic start from 3-6 years old, ie. after language develops? (ChatGPT, 2024-10-13)


In Lacan’s theory, the Symbolic order begins with the acquisition of language, but it’s important to clarify that language development does not have a precise age in Lacan’s work. Generally, children begin to enter the Symbolic order around the time they start using language in a structured way, which can be around 2 to 3 years of age, but it isn’t limited strictly to that age range. This process includes not only the development of language but also the child’s entry into the wider social structures, rules, laws, and norms represented by the Symbolic.


Here’s a more detailed look at this process:


1. Symbolic and Language: The Symbolic is the domain of language, culture, and social relations, all of which operate according to shared rules and conventions. When a child learns language, they are not simply learning words but are also entering a system of meaning, where their desires and identity are shaped by external forces (parents, society, laws, etc.). This is the point at which the child becomes subject to the rules of the Other (the larger symbolic order). The Name-of-the-Father plays a key role here as the lawgiver, representing the prohibitions and structures of the Symbolic order.

2. Earlier Language Development: Language acquisition typically begins earlier than the ages 3-6. Children may start acquiring language as early as 1 to 2 years old, but their full participation in the Symbolic order deepens as they begin to understand and use language in more complex, social ways. By around 3 years of age, children are typically more embedded in linguistic and social structures, which Lacan would associate with their deeper immersion in the Symbolic.

3. Transition from Imaginary to Symbolic: Prior to entering the Symbolic order, the child is in the Imaginary stage, particularly during the mirror stage (from around 6-18 months). In this stage, the child is primarily concerned with images and identifications (often with their own reflection or with others). The Symbolic starts when language comes into play, which reorganizes the child’s world from one of immediate, image-based identifications to one where meanings are mediated by language and symbols.


To summarize, the Symbolic order begins as soon as language starts to shape the child’s reality, and while it’s tied to the development of language, this process is gradual and can begin as early as 2-3 years old, not strictly after 3 years old. The child’s immersion in the Symbolic deepens as their linguistic and social abilities develop. 

(七)

家樂福,衛生紙,

(八)









Friday, October 11, 2024

0123 (CP) (2025) (車行形上學)

簡單講,我們的宿命是,自以為擁有一,困于二的 (人為造作的)世界,不知三為何物,以至于那個一,只可能作惡,而且(可恥的)貪生怕死,遑論直面零,

Now,我們的抉擇是,一不足惜,處理好二,逕往三行,遂在森羅萬象中,躺下回到,零的懷抱,


What Does the Term 'Cishet' Mean?

https://www.verywellmind.com/what-does-cishet-mean-5219425

https://en.wikipedia.org/wiki/Cisgender


Origins of the Term

The term cisgender emerged as an antonym (反義詞)of the word transgender. It includes the Latin prefix cis, which means 'on this side of.' The term was first introduced in 1994 and added to dictionaries in 2015.

包子怕以色列定點清除躲在老鼠洞裡

https://youtu.be/fE4qdYSKblo?si=HnhOH8KAghkjpXaP

韓傅告訴你共匪邪惡暴政下中國真相

https://youtu.be/fu3u6iSgNbk?si=Y2GewRmuxliOaQE6

The status of psychodynamic psychotherapy as an empirically supported treatment for common mental disorders – an umbrella review based on updated criteria (2023)

https://onlinelibrary.wiley.com/doi/full/10.1002/wps.21104

Abstract

To assess the current status of psychodynamic therapy (PDT) as an empirically supported treatment (EST), we carried out a pre-registered systematic umbrella review addressing the evidence for PDT in common mental disorders in adults, based on an updated model for ESTs. Following this model, we focused on meta-analyses of randomized controlled trials (RCTs) published in the past two years to assess efficacy. In addition, we reviewed the evidence on effectiveness, cost-effectiveness and mechanisms of change. Meta-analyses were evaluated by at least two raters using the proposed updated criteria, i.e. effect sizes, risk of bias, inconsistency, indirectness, imprecision, publication bias, treatment fidelity, and their quality as well as that of primary studies. To assess the quality of evidence we applied the GRADE system. A systematic search identified recent meta-analyses on the efficacy of PDT in depressive, anxiety, personality and somatic symptom disorders. High quality evidence in depressive and somatic symptom disorders and moderate quality evidence in anxiety and personality disorders showed that PDT is superior to (inactive and active) control conditions in reducing target symptoms with clinically meaningful effect sizes. Moderate quality evidence suggests that PDT is as efficacious as other active therapies in these disorders. The benefits of PDT outweigh its costs and harms. Furthermore, evidence was found for long-term effects, improving functioning, effectiveness, cost-effectiveness and mechanisms of change in the aforementioned disorders. Some limitations in specific research areas exist, such as risk of bias and imprecision, which are, however, comparable to those of other evidence-based psychotherapies. Thus, according to the updated EST model, PDT proved to be an empirically-supported treatment for common mental disorders. Of the three options for recommendation provided by the updated model (i.e., “very strong”, “strong” or “weak”), the new EST criteria suggest that a strong recommendation for treating the aforementioned mental disorders with PDT is the most appropriate option. In conclusion, PDT represents an evidence-based psychotherapy. This is clinically important since no single therapeutic approach fits all psychiatric patients, as shown by the limited success rates across all evidence-based treatments.

Can we decolonize psychoanalytic theory and practice? (2022)(CP)

https://psycnet.apa.org/record/2022-71394-002

Tummala-Narra, P. (2022). Can we decolonize psychoanalytic theory and practice? Psychoanalytic Dialogues, 32(3), 217–234. https://doi.org/10.1080/10481885.2022.2058326

Abstract

Theorizing about the unconscious has been largely based on white, Euro-American notions of the primitive, dismissing the perspectives of nonwhite people and contributing to individual and collective injustice. Importantly, foundational conceptualizations of human development, such as those regarding the concept of dependency, have been shaped through white, Euro-American colonization. This manuscript addresses the complicity of psychoanalysis in colonized narratives of development and the psyche, and the impact of this complicity on racial minorities. It further explores post-colonial perspectives that challenge theoretical assumptions of nonwhite people as dependent and inferior. The process of decolonization in psychoanalysis is examined through recommendations for modifying existing theory, practice, and training. (PsycInfo Database Record (c) 2022 APA, all rights reserved)


Critical Therapy: Power and Liberation in Psychotherapy (Silvia M. Dutchevic, 2022) (CP)

https://www.amazon.com/-/zh_TW/Silvia-M-Dutchevici-ebook/dp/B0B5DL113P/ref=sr_1_1?crid=1XEL27T1Q3XOB&dib=eyJ2IjoiMSJ9.totpMjYjFAcvD6IjzcATJQ.oWCCxbWLhEAXkm9sScoBjpCBlxWSS4_NDadoNIn0eL4&dib_tag=se&keywords=Silvia+dutchevici&qid=1728607297&s=books&sprefix=silvia+duchevici%2Cstripbooks-intl-ship%2C451&sr=1-1 (accessible via Everand)

Decolonizing Psychoanalytic Technique: Putting Freud on Fanon's Couch (Daniel José Gaztambide, 2024) (CP)

https://www.amazon.com/Decolonizing-Psychoanalytic-Technique-Putting-Fanons/dp/3031484754 (accessible via Scribd)

At the time I lacked a framework for understanding what I was doing

and why. This book attempts to articulate such a framework to facilitate

a nuanced, theoretically rich, and pragmatic way of attending to both the

relational and sociocultural in the consulting room, and of thinking holisti-

cally about human suffering—we not only need to find meaning, relatedness,

and purpose in our lives, we also need social, political, and economic condi-

tions that make flourishing possible. My primary goal is to equip beginning

and seasoned clinicians with theoretical and pragmatic tools for helping the

patient in front of us, while imagining how to intervene in the world outside

the clinical encounter. This framework is not original to me, though it has

been hiding in plain sight since the beginnings of our field—the very under-

side of psychoanalysis. This missing link, this “broken circuit,” is a decolonial

psychoanalysis. (ibid, p. 2)



車行形上學

剛剛突然知道,形上學來自文字,非來自數字,

意思是說,柯文哲的問題出在,沒有文字素養,只有數字列表,

匪諜的問題出在,只有被玩弄的文字,和被收買的數字,

文字何以撐持(sustain)形上,

這件事你要去問,周夢蝶和七等生,

Reacher 片尾,踽踽獨行,難以置信,

意思是說,自由之為自由,有其難以道盡的前世今生的,偶然大于必然的詐(乍)現性,

意思是說,自由生于狹縫,自由必為瞬間,

所謂白駒過隙,日月如梭,

自由就是飛過去的,那隻鴨子,

所謂煮熟的鴨子,

意思是說,自由不可強求,不可執著,不可戀棧,不可成形,

意思是說,自由就是流動,

我先前說過,流動只能,發生在移動的疲憊和絕望中,

以上說明,電影電視裡,Reacher 並不自由,小說裡,他才自由,

意思是說,自由之路,就是走進小說,或把日子,活成小說,

意思是說,菊次郎十六式,就是短至中,中篇小說,

意思是說,長篇小說,勢必拖泥帶水,不得自由,

簡單講,反抗方見自由,

短篇小說早洩,不及反抗,

長篇小說不射,反抗太久,

中篇小說,一二炷香,兼顧反抗自由,

體例上,分 Book 1,2,3,4 etc,

形同將長篇小說,拆解為數中篇小說,

有點像,以百里為單位,

將漫長行程,拆解為,一段一段,

你要理解,Jack Reacher 的身體,不是健身的結果,而是自然,風雨造成,

意思是說,

Alan Ritchson,明顯健身,

而且少了,那些疤痕,

包括,貝魯特的,那個下巴,

所以不是真的,

法國人對于死亡,有一種自然,而非科技的態度,

比如說,Reacher 的母親,

我先前說過,AI 合成美女,比例極其誇張,

這件事說明,AI 沒有美學,

蘇小和說,包子打算,發起核大戰,犧牲西安以東,

老蠻說,中國糧食短缺,將餓死八億人,

蘇小和說,洛陽薛某入京屠包,慫包急匿香山,

形上誠然可貴,唯須輔以形下,

意思是說,形下漫漫長夜,形上乍現曙光,

未幾光烈奪目,你復無法直視,

自由亦然,




揭共匪活摘器官邪惡血腥之紀錄片「國有器官」在台上映 發行商及影城陸續收到恐嚇信

https://news.pts.org.tw/article/718709

https://www.storm.mg/lifestyle/5251074

https://www.upmedia.mg/news_info.php?Type=24&SerialNo=213760

Thursday, October 10, 2024

傅崐萁說「大清是中華民國的祖國」

習近平說,這件事告訴我們,小學畢業很重要,

股市神棍上海爷叔预言 (共匪) A (韭菜) 股上 1460000000 点,结果被打进医院了

https://m.163.com/dy/article/JE4QMNQ905568YAF.html

https://youtu.be/jIVnSIYn13I?si=JOkJrxaWEjUntup6

翟山鷹的英文字幕,寫的是耶穌,結果中國找不到「耶穌」,找到的是「爺叔」,

Edgar Wright (b 1974)

https://en.wikipedia.org/wiki/Edgar_Wright

Shaun of the Dead (2004)

https://en.wikipedia.org/wiki/Shaun_of_the_Dead

車行形上學

車行就是,隨遇而安,你要特別參「遇」「安」二字,你要理解,遇指的是倒霉事,安則像 Jack Reacher 說的,Shit happens,Life goes on,你要理解,Reacher 沒有手錶,他的腦袋裡,有一個宇宙時鐘,沒有人見過他,用牙膏刷牙,你要理解,牙刷是物理學,牙膏是化學,物理學優先于化學,近日為衫林溪三字所蠱,遂真以為花仙子,用的是扁柏萃取的芬多精,而不是實驗室量產的地溝油,你要理解,10/16 10/23,多此一舉,遂不打算,浪費今日,等待周末,草草再說,物盡其用,的物,是日用消耗,比如說,衛生紙吸水紙,菊次郎十六式,如昆德拉創作小說,一般構思發生,還在猶豫,是否卡式爐,起因是不喜瓦斯罐,還在猶豫,是否全聯入會,起因是買一送一,閻連科聊齋本紀,以包子帝舔陰戶,女人嬌喘作終,聽說橘子家世驚人,免不了是明治天皇加上慈禧太后,很奇怪,Reacher 沒有去檢查冷氣的包裝箱子,也沒有去找 Paul Hubble,

10/10/24(星期四)

韓國瑜傅崐萁,率八千萬國軍,反攻大陸,殺光八千萬共匪,於凌晨4時50分前往天安門廣場對學生發表了談話[144]:

趙紫陽講話結束後,廣場上的學生紛紛請趙紫陽簽字。這是趙紫陽離開政壇前的最後一次向公眾亮相。19日晚李鵬宣布了可以實施武力清場的戒嚴令。

車行形上學

你要理解,車行者,就是行者,就是菊次郎,就是自體的心理學的最後一章,的那個人,你告訴我,那個人,面對的是什麼樣的世界,你再告訴我,那個人困惑了什麼,怯懦了什麼,窩囊了什麼,愚蠢了什麼,決定了什麼,發生了什麼,被事件事件了什麼,意思是說,我看著那個人,就像昆德拉,看著他的 Jaromil,良久,

You see, I don't show you what happens inside Jaromil's head; rather, I show what happens inside my own: I observe my Jaromil for a long while, and I try, step by step, to get to the heart of his attitude, in order to understand it, name it, grasp it. (The Art of the Novel, Milan Kundera, 1988, Chapter 2)

https://docs.google.com/file/d/18Ej1XltTlygPOSKf-aVr0GmXomzQjliZ/edit?usp=docslist_api&filetype=mspresentation

第五個騎士 (車行形上學)

剛剛夢中演講,主題似乎是,關于台灣的地質源起,是與大陸無關的另一個系統,後來提到末日四騎士,白紅黑青,饑荒瘟疫戰爭死亡,席下三個大陸人,面不耐煩,起身欲離去,我說結語是,有沒有可能,有第五個騎士,醒來,突然知道,那第五個騎士,就是車行者,

https://kellychang2713.blogspot.com/2024/05/negativity-vs-vitality_25.html

https://kellychang2713.blogspot.com/2024/09/so-schellings-3-ages-of-world-were-like.html


Self vs Subject (車行形上學)

Self,是形下的人,Subject,是形上的人,

車行者,van lifer,是形下的人,

所以,車行者,van lifer,屬 Self,

車行形上學,metaphysics of van life,所為何來,

就是為了尋找,這個形下的移動的人,的形上的可能性,

比如說,為 Jack Reacher,尋找其形上的可能性,

這件事,Jack Reacher,一定覺得好笑 (amused),

所謂,amused to death (Roger Waters, 1992),


Robert Beshara

https://www.amazon.com/stores/Robert-Beshara/author/B07ZXN25BT?ref=ap_rdr&isDramIntegrated=true&shoppingPortalEnabled=true

Robert K. Beshara is the author of Decolonial Psychoanalysis: Towards Critical Islamophobia Studies (2019), Freud and Said: Contrapuntal Psychoanalysis as Liberation Praxis (2021), A Psychoanalytic Biography of Ye: The Legacy of Unconditional Love (2023), and Transmodern Cinema and Decolonial Film Theory: A Study of Youssef Chahine's al-Masir (2024). He is also the editor of A Critical Introduction to Psychology (2019) and Critical Psychology Praxis: Psychosocial Non-Alignment to Modernity/Coloniality (2021). Furthermore, he is the translator of Mourad Wahba's Fundamentalism and Secularization (2022). Finally, he is the founder of CriticalPsychologyDOTorg. For more information, please visit robertbesharaDOTcom.

Tuesday, October 8, 2024

10/8/24 (星期二)

東北季風,寒露濕冷,周四 10/10,處理 10/16 ppt,

Monday, October 7, 2024

冷錢包找到了

https://youtu.be/vMtYIiyizPA?si=f4SU60b0Yx638rpk

如水

https://www.facebook.com/flowhkmagazine/?locale=zh_TW

特殊甜點

https://youtu.be/lr20k5NIJ4A?si=0sryDQ1w6TeF_k_D

功能性的存在及其不滿 (車行形上學)

功能性的存在的意思是說,把存在視為功能,僅止功能,這是藍領的誠實的命運,也是白領的不誠實的命運,意思是說,不管誠不誠實,你我都只不過,扮演某種功能,扮演得好,你就成功,扮演得不好,你就失敗,

功能性的存在,何以不滿,這個不滿,會用什麼方式表現,

前者答案是,(被)功能(相互)對待久矣,人物不分,所謂物化 (Reification),人即是物,物即是人,人性等于物性,堪用之物(人),用之不惜,不堪用之物(人),棄之亦不惜,

後者答案是,遂只可能,用功能性的方式表現,

以上在在發生于,婚姻家庭學校工作,好用耐操為上,了無形上可言,我們的生活人生,遂在形下世界周行,直至被丟進垃圾堆或葬儀社,

Can we say that elan vital is biophilia itself and will triumph over human destructiveness? (Negativity vs Vitality) (ChatGPT, 2024-10-7)

意思是說,死不足畏,「生大于死」的「生」(vitality),仍有待于,人的形上學的一廂情願 (意思是說,elan vital 既然是形上的力量,當然需要形上學的願力,方足以與之相應),這是為什麼,我們需要車行形上學的原因,


It’s tempting to equate élan vital with biophilia, the love of life and living things, but they are not entirely the same concept. However, élan vital can be seen as having qualities of biophilia in that it emphasizes a life-affirming, creative force that drives the evolution of living beings. The idea that it will triumph over human destructiveness depends on how we interpret both concepts in relation to human agency and the unfolding of life.


1. Élan Vital and Biophilia:

While élan vital refers to the life force that propels growth and creativity, biophilia, as described by psychologist Erich Fromm and biologist E.O. Wilson, is a psychological tendency or innate affinity humans have for life and living organisms. In this sense, biophilia is more about human attitudes and emotions toward life, while élan vital is a metaphysical force inherent in all living organisms. They overlap in their affirmation of life, but élan vital is broader, encompassing not only human love for life but the very essence that drives life to evolve and thrive.

2. Triumph over Destructiveness?

If we view élan vital as an unstoppable, creative force inherent to life, then yes, we could argue that it will ultimately prevail over human destructiveness. Life, in its essence, is creative and forward-moving. Even in the face of destruction—be it war, environmental devastation, or technological damage—life continues to find ways to evolve, adapt, and persist. Human destructiveness may cause setbacks or create challenges, but the life force, in Bergson’s view, is not easily extinguished.

That said, the triumph of élan vital is not inevitable in a simple sense. Bergson’s philosophy doesn’t suggest that élan vital operates with a moral agenda or that it guarantees the survival of human civilization or individual species. Instead, it implies that life as a whole will continue to unfold and create, but the direction of that unfolding depends on how humans engage with this creative energy.

3. Human Role in This Process:

If we believe in the concept of biophilia—the intrinsic love and respect for life—then humanity has the potential to align itself with élan vital, using its creative energy in life-affirming ways. In this sense, biophilia can serve as the conscious, emotional expression of élan vital, urging humans to protect and enhance life rather than destroy it.

However, whether élan vital will triumph depends on human choices. If we cultivate biophilia and make decisions that reflect a reverence for life, then we actively participate in the life force’s triumph over destructiveness. If not, we might cause severe disruptions, though life itself may still persist in some form, even if humanity does not.


Conclusion:


While we can view élan vital as a force that has the potential to overcome human destructiveness due to its inherent creativity, the triumph of this life force in relation to human actions is not guaranteed. However, if humans nurture biophilia—an active love and respect for life—it increases the likelihood that élan vital will manifest in constructive, life-affirming ways, potentially leading to the triumph of creativity and growth over destruction.

How does elan vital reconcile with the human destructiveness? (Negativity vs Vitality) (ChatGPT, 2024-10-7)

Reconciling élan vital with human destructiveness can be complex, as Bergson’s concept primarily emphasizes life as a creative and evolving force. However, we can approach the reconciliation in a few ways by considering how creativity and destruction are often intertwined in both philosophy and life.


1. Creativity as a Dual Force: Élan vital drives not only growth and innovation but also transformation. In life, creative processes often involve destruction or dismantling of the old to make way for the new. Destructive human behaviors, from this perspective, might not entirely contradict élan vital but could be seen as part of a larger, transformative cycle. For example, revolutions, wars, or crises often lead to significant social, cultural, or technological shifts, embodying destruction as a prelude to new creation.

2. Human Freedom and Choice: Bergson placed great importance on human freedom and creativity. Human beings, in his view, are capable of channeling the élan vital in many directions, including both constructive and destructive paths. The force itself may not dictate the moral quality of its expression—it is neutral in this regard. It’s human agency that determines whether the creative impulse is used for life-affirming or destructive purposes. Thus, human destructiveness reflects a misuse of the élan vital rather than an inherent contradiction within the force itself.

3. Tension Between Instinct and Intellect: Bergson also argued that human life is caught between instinct and intellect. Instinct is closer to the vital force, while intellect is what often leads to technological advancement, rationality, and, paradoxically, tools of destruction. Human destructiveness may arise from an over-reliance on intellect, divorced from the life-affirming, instinctual energy of élan vital. In this sense, human destructiveness could represent a divergence from the true creative potential of life, where intellect subverts rather than complements the creative energy.

4. Philosophical Affirmation of Life: Philosophers who affirm life, like Nietzsche or Rollo May (whom you’re interested in), often argue that destruction can be part of a larger process of overcoming and becoming. Nietzsche’s concept of the will to power, for example, involves destruction as a necessary phase in personal and cultural growth. In a similar way, élan vital could be interpreted as acknowledging that creation often requires destruction, not in a nihilistic sense, but as part of life’s dynamic and creative process.


Thus, élan vital and human destructiveness can be reconciled by understanding destruction not as a contradiction to life, but as an aspect of life’s broader creative and evolutionary process. It’s the human responsibility to direct this force toward constructive rather than destructive ends.