Is the human being a masochist?

Lorena Salthu

– Last updated: June 18, 2024

“The essential goal of the human being is not his own happiness.”
– Sigmund Freud

Content:

When we ask ourselves whether human beings are inherently masochistic, we enter a complex terrain that has been explored in depth by some of the greatest theorists of psychoanalysis, such as Sigmund Freud and Jacques Lacan. Although this question may seem disturbing, it has deep roots in our psychic structure and deserves to be analyzed from both a theoretical and clinical perspective.

Freud's Vision: Primary Masochism

Sigmund Freud, the father of psychoanalysis, was one of the first to address the concept of masochism from a clinical and theoretical approach. In his 1924 work, “The Economic Problem of Masochism” Freud introduces the concept of “primary masochism” which puts forward the idea that masochism is not simply a learned behavior or a deviation, but is an integral part of the psychic structure of the human being.

Freud relates this primary masochism to the “death drive”, an internal force that, according to him, drives us towards self-destruction and suffering. Every organism that is born tends towards death, therefore there is a part of every living being that seeks death by the shortest way (death drive) and another part that tends to take detours and avoid it by the longest way (life drive). From the amoeba to the human being, the more complex the living being, the more complex the detour and avoidance. This is what we are talking about when we speak of pulsional blends in the basic structure of our psyche. Basic unconscious tendencies of the organism.

When we speak of primary masochism we are not talking about a sexual perversion, but about this tendency towards death inherent in every living being, the death drive seeking its satisfaction by the shortest way. This drive operates on an unconscious level and it is on this that direct interpretation in therapy acts. It manifests itself in everyday life through self-destructive behaviors, such as substance abuse, self-injury, and compulsive repetition of painful or frustrating situations. In other words, according to Freud, there is a part of us that unconsciously finds a strange satisfaction in suffering.

Lacan and the concept of “jouissance”

Jacques Lacan, one of the most influential psychoanalysts of the 20th century, takes up and deepens many of Sigmund Freud’s ideas, contributing innovative concepts that reformulate the understanding of the unconscious and human desire. One of the most outstanding concepts that Lacan introduces is that of “jouissance”, which is of central importance in his work and in the understanding of masochism.

“Jouissance” in Lacanian theory refers to a form of satisfaction that goes beyond pleasure as we understand it in common terms. Unlike pleasure, which is regulated by the Freudian “Pleasure Principle” (which seeks to avoid pain and reduce tension), jouissance implies a paradoxical satisfaction, a form of pleasure in pain or suffering. It is a state in which the subject experiences intense satisfaction, but which cannot be consciously recognized as such, since it is deeply rooted in the unconscious. Jouissance defies the logic of pleasure because it is not oriented towards homeostasis or equilibrium, but towards the transgression of limits and the
overcoming of the pleasure barrier to enter a territory that involves pain, excess and, ultimately, suffering.

Jouissance, then, is linked to masochism insofar as it implies an unconscious search for that excess that overflows mere pleasure, seeking to shorten the roads to death, leading to a pain that, paradoxically, provides an intense yet unconfessable satisfaction. For Lacan, this jouissance is a powerful force that traps the subject, but which cannot be controlled or channeled in a simple way.

The implication of jouissance in Lacanian theory is that the human being is not simply in search of pleasure or the satisfaction of his needs, but also seeks, at a deeper level, an experience that takes him beyond the limits of the bearable, towards an encounter with the repressed unconscious in an attempt at resolution, the search for “no limits”, “absolute” jouissance, an infantile idea of total satisfaction. This encounter with jouissance may take the form of self-destructive repetitions, persistent suffering, or the attraction to experiences that, although painful, provide a kind of unconscious satisfaction.

The Contemporary Perspective: Paul Verhaeghe and Identity in Suffering

Paul Verhaeghe, a contemporary psychoanalyst, has also explored this theme in his work. Verhaeghe suggests that in today’s society, suffering and pain can become part of an individual’s identity. In his analysis, he argues that the need for recognition and validation can lead some people to adopt an identity based on suffering, where masochism plays a crucial role. According to Verhaeghe, this tendency is exacerbated by modern culture, which often glorifies suffering as a path to authenticity or self-discovery.

Some manifestations in everyday life and treatment in psychoanalytic therapy

1. Toxic or destructive relationships

A person who is trapped in an abusive or unsatisfactory relationship, despite recognizing that he or she is suffering and having the possibility of getting out of that situation, is possibly entangled in a repetition compulsion. This repetitive pattern, linked to childhood experiences of love and punishment, keeps the subject in a spiral of suffering that unconsciously provides a strange form of satisfaction, or enjoyment. Psychoanalysis intervenes in these cases to unravel the infantile roots of these dynamics, helping the subject to free himself from this self-destructive tendency and open up to genuine desire, beyond the conditioning of the past.

2. Compulsion to work (workaholism)

Excessive work, taken to the point of sacrificing physical and emotional health. This behavior may not only be a desire for success, but a compulsive repetition of a childhood model where personal value was conditioned to performance and self-demand. At bottom, there is an unconscious satisfaction in sacrifice and self-deprivation, a form of jouissance that traps the subject in a deadly dynamic. Psychoanalysis acts here by revealing these patterns, allowing the subject to recognize and overcome these conditionings, opening space for a desire that is not tied to self-inflicted suffering.

3. Self-destructive habits

Behaviors such as excessive alcohol consumption, smoking, or the use of drugs despite knowing their harmful effects. These self-destructive acts are not simply hedonistic pleasures, but are linked to a dark enjoyment, an unconscious satisfaction in the repetition of harm. This cycle may be rooted in childhood dynamics of punishment and guilt, perpetuating a suffering that is experienced as inevitable. Through psychoanalysis, this unconscious knot can be untangled, allowing the subject to break free from the self-destructive compulsion and find a path to a healthier desire.

4. Chronic procrastination

Chronic procrastination, especially when it leads to situations of high stress and anxiety, can be seen as a repetition compulsion. Here, the subject repeats a pattern of delay and self-sabotage that, although painful, provides unconscious satisfaction. This enjoyment in suffering may be related to childhood experiences where the fulfillment of other’s expectations generated unbearable anguish. Psychoanalysis, in these cases, works to unmask these dynamics and free the subject from this trap, allowing him/her to act from an authentic desire and not from a repetitive cycle of self-sabotage.

5. Repetition of mistakes in love life

A person who continually chooses inappropriate partners, repeating patterns of disappointment and breakup. This cycle is not merely a series of bad choices, but an unconscious repetition of childhood dynamics related to love, rejection, and suffering. Jouissance in this context manifests itself as a strange satisfaction in the confirmation of a destiny of love failure. Psychoanalysis helps the subject to unearth the roots of these repetitions, freeing his desire from these unconscious chains and enabling him to seek healthier and more satisfying relationships.

The manifestations of masochism in a person’s life can be varied and complex, beyond the examples mentioned above, each case is unique and can respond to different reasons, which are explored and analyzed in therapy. From physical self-destruction to the repetition of patterns of failure and destructive relationships, these behaviors reflect an internal struggle that focuses on a suffering that, paradoxically, brings a form of satisfaction. The psyche tries again and again to resolve traumatic situations, like a cybernetic machine that has to solve a pending problem. The subject feels trapped. Each repetition is an attempt at resolution, there is satisfaction in the attempt itself.

In psychoanalytic therapy, the approach to these behaviors varies according to their origin. When masochism is linked to the superego and its sadistic mandates, treatment can be advanced through “free association” and “symbolic interpretation”. These methods allow us to explore and unravel the conscious and unconscious dynamics that the self can come to recognize. However, when masochism is deeper and related to the “pure death drive”, treatment requires a different approach, beyond the capabilities of the conscious self. This is where “constructions in psychoanalysis” come into play, a tool Freud developed specifically to address manifestations that are
resistant to direct interpretation and that are deeply rooted in the unconscious. By working directly on the unconscious and not only on the self, like other theories. Psychoanalysis becomes the most effective way to break through conditioning patterns, allowing the subject to free himself from the bonds of his psychic structure and access a more authentic desire free from self-destructive compulsions.

Conclusion

So, is the human being a masochist? According to Freud and Lacan, there is a dimension of our psyche that certainly is. This inclination towards suffering and self-destruction is not a conscious choice, but a deep-seated impulse rooted in the very basics of our psychic structure. Psychoanalytic therapy offers ways of working with these aspects, working with jouissance and its tendencies generating an inversion towards desire. A jouissance in favor of life.

Contemporary views, such as that of Paul Verhaeghe, suggest that these masochistic tendencies may be exacerbated by current cultural conditions, adding an additional layer of complexity to how we understand and treat these manifestations in the clinic.

In short, human beings have an ambiguous and complex relationship with suffering, a relationship that challenges our understanding and forces us to rethink our ideas about pleasure, pain, and the pursuit of happiness.

References

Freud, S. (1920).Beyond the pleasure principle.
Freud, S. (1924).The economic problem of masochism.
Lacan, J. (1966). Writings.
Lacan, J. (1972-1973).The Seminar. Book 20: Still.
Verhaeghe, P. (2001).Beyond Gender: From Subject to Drive. Other Press.
Verhaeghe, P. (2014).What About Me: The Struggle for Identity in a Market-Based Society. Scribe Publications.
Leader, D. (2009).The New Black: Mourning, Melancholia, and Depression. Hamish Hamilton.

With over 25 years of international experience in clinical and corporate settings, Lorena Salthu is a psychological counselor (Argentina) with specializations in Psychoneuroimmunology (Spain and the U.S.), psychoanalysis at EFPP (France), and Cognitive Behavioral Therapy (CBT).

She practices clinically in London, Monaco, and Paris, offering services in Spanish, French, and English. She is also a member of the National Counselling and Psychotherapy Society in the United Kingdom.

As the founder of PSY S.O.S, Lorena has created a global platform dedicated to providing free psychological crisis support, promoting mental health as an inherent human right.

Lorena Salthu – Founder of PSY S.O.S