The Denial of Death

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Overview

Winner of the Pulitzer prize in 1974 and the culmination of a life's work, The Denial of Death is Ernest Becker's brilliant and impassioned answer to the "why" of human existence. In bold contrast to the predominant Freudian school of thought, Becker tackles the problem of the vital lie - man's refusal to acknowledge his own mortality. In doing so, he sheds new light on the nature of humanity and issues a call to life and its living that still resonates more than twenty years ...
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Overview

Winner of the Pulitzer prize in 1974 and the culmination of a life's work, The Denial of Death is Ernest Becker's brilliant and impassioned answer to the "why" of human existence. In bold contrast to the predominant Freudian school of thought, Becker tackles the problem of the vital lie - man's refusal to acknowledge his own mortality. In doing so, he sheds new light on the nature of humanity and issues a call to life and its living that still resonates more than twenty years after its writing.
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Editorial Reviews

From the Publisher
Elizabeth Kubler-Ross, M.D. Author of On Death And Dying It puts together what others have torn to pieces and rendered useless. It is one of those rare masterpieces that will stimulate your thoughts, your intellectual curiosity, and last but not least, your soul...

New York Times Book Review ...a brave work of electrifying intelligence and passion, optimistic and revolutionary, destined to endure...

Albuquerque Journal Book Review ...to read it is to know the delight inherent in the unfolding of a mind grasping at new possibilities and forming a new synthesis. The Denial of Death is a great book — one of the few great books of the 20th or any other century.

The Chicago Sun-Times It is hard to overestimate the importance of this book; Becker succeeds brilliantly in what he sets out to do, and the effort was necessary.

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Product Details

  • ISBN-13: 9780844669328
  • Publisher: Smith, Peter Publisher, Inc.
  • Publication date: 11/1/1998
  • Edition description: Reprint Edition
  • Pages: 314
  • Product dimensions: 5.40 (w) x 8.40 (h) x 1.10 (d)

Meet the Author

After receiving a Ph.D. in Cultural Anthropology from Syracuse University, Dr. Ernest Becker (1924-1974) taught at the University of California at Berkeley, San Francisco State College, and Simon Fraser University, Canada. He is survived by his wife, Marie, and a foundation that bears his name — The Ernest Becker Foundation.

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Read an Excerpt

Chapter One: Introduction: Human Nature and the Heroic

In times such as ours there is a great pressure to come tip with concepts that help men understand their dilemma; there is an urge toward vital ideas, toward a simplification of needless intellectual complexity. Sometimes this makes for big lies that resolve tensions and make it easy for action to move forward with just the rationalizations that people need. But it also makes for the slow disengagement of truths that help men get a grip on what is happening to them, that tell them where the problems really are.

One such vital truth that has long been known is the idea of heroism; but in "normal" scholarly times we never thought of making much out of it, of parading it, or of using it as a central concept. Yet the popular mind always knew how important it was: as William James — who covered just about everything — remarked at the turn of the century: "mankind's common instinct for reality...has always held the world to be essentially a theatre for heroism." Not only the popular mind knew, but philosophers of all ages, and in our culture especially Emerson and Nietzsche — which is why we still thrill to them: we like to be reminded that our central calling, our main task on this planet, is the heroic.

One way of looking at the whole development of social science since Marx and of psychology since Freud is that it represents a massive detailing and clarification of the problem of human heroism. This perspective sets the tone for the seriousness of our discussion: we now have the scientific underpinning for a true understanding of the nature of heroism and its place in human life. If "mankind's common instinct for reality" is right, we have achieved the remarkable feat of exposing that reality in a scientific way.

One of the key concepts for understanding man's urge to heroism is the idea of "narcissism." As Erich Fromm has so well reminded us, this idea is one of Freud's great and lasting contributions. Freud discovered that each of us repeats the tragedy of the mythical Greek Narcissus: we are hopelessly absorbed with ourselves. If we care about anyone it is usually ourselves first of all. As Aristotle somewhere put it: luck is when the guy next to you gets hit with the arrow. Twenty-five hundred years of history have not changed man's basic narcissism; most of the time, for most of us, this is still a workable definition of luck. It is one of the meaner aspects of narcissism that we feel that practically everyone is expendable except ourselves. We should feel prepared, as Emerson once put it, to recreate the whole world out of ourselves even if no one else existed. The thought frightens us; we don't know how we could do it without others — yet at bottom the basic resource is there: we could suffice alone if need be, if we could trust ourselves as Emerson wanted. And if we don't feel this trust emotionally, still most of us would struggle to survive with all our powers, no matter how many around us died. Our organism is ready to fill the world all alone, even if our mind shrinks at the thought. This narcissism is what keeps men marching into point-blank fire in wars: at heart one doesn't feel that he will die, he only feels sorry for the man next to him. Freud's explanation for this was that the unconscious does not know death or time: in man's physiochemical, inner organic recesses he feels immortal.

None of these observations implies human guile. Man does not seem able to "help" his selfishness; it seems to come from his animal nature. Through countless ages of evolution the organism has had to protect its own integrity; it had its own physiochemical identity and was dedicated to preserving it. This is one of the main problems in organ transplants: the organism protects itself against foreign matter, even if it is a new heart that would keep it alive. The protoplasm itself harbors its own, nurtures itself against the world, against invasions of its integrity. It seems to enjoy its own pulsations, expanding into the world and ingesting pieces of it. If you took a blind and dumb organism and gave it self-consciousness and a name, if you made it stand out of nature and know consciously that it was unique, then you would have narcissism. In man, physiochemical identity and the sense of power and activity have become conscious.

In man a working level of narcissism is inseparable from selfesteem, from a basic sense of self-worth. We have learned, mostly from Alfred Adler, that what man needs most is to feel secure in his self-esteem. But man is not just a blind glob of idling protoplasm, but a creature with a name who lives in a world of symbols and dreams and not merely matter. His sense of self-worth is constituted symbolically, his cherished narcissism feeds on symbols, on an abstract idea of his own worth, an idea composed of sounds, words, and images, in the air, in the mind, on paper. And this means that man's natural yearning for organismic activity, the pleasures of incorporation and expansion, can be fed limitlessly in the domain of symbols and so into immortality. The single organism can expand into dimensions of worlds and times without moving a physical limb; it can take eternity into itself even as it gaspingly dies.

In childhood we see the struggle for self-esteem at its least disguised. The child is unashamed about what he needs and wants most. His whole organism shouts the claims of his natural narcissism. And this claim can make childhood hellish for the adults concerned, especially when there are several children competing at once for the prerogatives of limitless self-extension, what we might call "cosmic significance." The term is not meant to be taken lightly, because this is where our discussion is leading. We like to speak casually about "sibling rivalry," as though it were some kind of byproduct of growing up, a bit of competitiveness and selfishness of children who have been spoiled, who haven't yet grown into a generous social nature. But it is too all-absorbing and relentless to be an aberration, it expresses the heart of the creature: the desire to stand out, to be the one in creation. When you combine natural narcissism with the basic need for self-esteem, you create a creature who has to feel himself an object of primary value: first in the universe, representing in himself all of life. This is the reason for the daily and usually excruciating struggle with siblings: the child cannot allow himself to be second-best or devalued, much less left out. "You gave him the biggest piece of candy!" "You gave him more juice!" "Here's a little more, then." "Now she's got more juice than me!" "You let her light the fire in the fireplace and not me." "Okay, you light a piece of paper." "But this piece of paper is smaller than the one she lit." And so on and on. An animal who gets his feeling of worth symbolically has to minutely compare himself to those around him, to make sure he doesn't come off second-best. Sibling rivalry is a critical problem that reflects the basic human condition: it is not that children are vicious, selfish, or domineering. It is that they so openly express man's tragic destiny: he must desperately justify himself as an object of primary value in the universe; be must stand out, be a hero, make the biggest possible contribution to world life, show that he counts more than anything or anyone else.

When we appreciate how natural it is for man to strive to be a hero, how deeply it goes in his evolutionary and organismic constitution, how openly he shows it as a child, then it is all the more curious how ignorant most of us are, consciously, of what we really want and need. In our culture anyway, especially in modern times, the heroic seems too big for us, or we too small for it. Tell a young man that he is entitled to be a hero and he will blush. We disguise our struggle by piling up figures in a bank book to reflect privately our sense of heroic worth. Or by having only a little better home in the neighborhood, a bigger car, brighter children. But underneath throbs the ache of cosmic specialness, no matter how we mask it in concerns of smaller scope. Occasionally someone admits that he takes his heroism seriously, which gives most of us a chill, as did U.S. Congressman Mendel Rivers, who fed appropriations to the military machine and said he was the most powerful man since Julius Caesar. We may shudder at the crassness of earthly heroism, of both Caesar and his imitators, but the fault is not theirs, it is in the way society sets up its hero system and in the people it allows to fill its roles. The urge to heroism is natural, and to admit it honest. For everyone to admit it would probably release such pent-up force as to be devastating to societies as they now are.

The fact is that this is what society is and always has been: a symbolic action system, a structure of statuses and roles, customs and rules for behavior, designed to serve as a vehicle for earthly heroism. Each script is somewhat unique, each culture has a different hero system. What the anthropologists call "cultural relativity" is thus really the relativity of herosystems the world over. But each cultural system is a dramatization of earthly heroics; each system cuts out roles for performances of various degrees of heroism: from the "high" heroism of a Churchill, a Mao, or a Buddha, to the "low" heroism of the coal miner, the peasant, the simple priest; the plain, everyday, earthy heroism wrought by gnarled working hands guiding a family through hunger and disease.

It doesn't matter whether the cultural hero-system is frankly magical, religious, and primitive or secular, scientific, and civilized. It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning. They earn this feeling by carving out a place in nature, by building an edifice that reflects human value: a temple, a cathedral, a totem pole, a skyscraper, a family that spans three generations. The hope and belief is that the things that man creates in society are of lasting worth and meaning, that they outlive or outshine death and decay, that man and his products count. When Norman O. Brown said that Western society since Newton, no matter how scientific or secular it claims to be, is still as "religious" as any other, this is what he meant: "civilized" society is a hopeful belief and protest that science, money and goods make man count for more than any other animal. In this sense everything that man does is religious and heroic, and yet in danger of being fictitious and fallible.

The question that becomes then the most important one that man can put to himself is simply this: how conscious is he of what he is doing to earn his feeling of heroism? I suggested that if everyone honestly admitted his urge to be a hero it would be a devastating release of truth. It would make men demand that culture give them their due — a primary sense of human value as unique contributors to cosmic life. How would our modern societies contrive to satisfy such an honest demand, without being shaken to their foundations? Only those societies we today call "primitive" provided this feeling for their members. The minority groups in present-day industrial society who shout for freedom and human dignity are really clumsily asking that they be given a sense of primary heroism of which they have been cheated historically. This is why their insistent claims are so troublesome and upsetting: how do we do such an "unreasonable" thing within the ways in which society is now set up? "They are asking for the impossible" is the way we usually put our bafflement.

But the truth about the need for heroism is not easy for anyone to admit, even the very ones who want to have their claims recognized. There's the rub. As we shall see from our subsequent discussion, to become conscious of what one is doing to earn his feeling of heroism is the main self-analytic problem of life. Everything painful and sobering in what psychoanalytic genius and religious genius have discovered about man revolves around the terror of admitting what one is doing to earn his self-esteem. This is why human heroics is a blind drivenness that burns people up; in passionate people, a screaming for glory as uncritical and reflexive as the howling of a dog. In the more passive masses of mediocre men it is disguised as they humbly and complainingly follow out the roles that society provides for their heroics and try to earn their promotions within the system: wearing the standard uniforms — but allowing themselves to stick out, but ever so little and so safely, with a little ribbon or a red boutonniere, but not with head and shoulders.

If we were to peel away this massive disguise, the blocks of repression over human techniques for earning glory, we would arrive at the potentially most liberating question of all, the main problem of human life: How empirically true is the cultural hero system that sustains and drives men? We mentioned the meaner side of man's urge to cosmic heroism, but there is obviously the noble side as well. Man will lay down his life for his country, his society, his family. He will choose to throw himself on a grenade to save his comrades; he is capable of the highest generosity and self-sacrifice. But he has to feel and believe that what he is doing is truly heroic, timeless, and supremely meaningful. The crisis of modern society is precisely that the youth no longer feel heroic in the plan for action that their culture has set up. They don't believe it is empirically true to the problems of their lives and times. We are living a crisis of heroism that reaches into every aspect of our social life: the dropouts of university heroism, of business and career heroism, of political-action heroism; the rise of anti-heroes, those who would be heroic each in his own way or like Charles Manson with his special "family", those whose tormented heroics lash out at the system that itself has ceased to represent agreed heroism. The great perplexity of our time, the churning of our age, is that the youth have sensed — for better or for worse — a great social-historical truth: that just as there are useless self-sacrifices in unjust wars, so too is there an ignoble heroics of whole societies: it can be the viciously destructive heroics of Hitler's Germany or the plain debasing and silly heroics of the acquisition and display of consumer goods, the piling up of money and privileges that now characterizes whole ways of life, capitalist and Soviet.

And the crisis of society is, of course, the crisis of organized religion too: religion is no longer valid as a hero system, and so the youth scorn it. If traditional culture is discredited as heroics, then the church that supports that culture automatically discredits itself. If the church, on the other hand, chooses to insist on its own special heroics, it might find that in crucial ways it must work against the culture, recruit youth to be antiheroes to the ways of life of the society they live in. This is the dilemma of religion in our time.

Conclusion

f0 What I have tried to do in this brief introduction is to suggest that the problem of heroics is the central one of human life, that it goes deeper into human nature than anything else because it is based on organismic narcissism and on the child's need for selfesteem as the condition for his life. Society itself is a codified here system, which means that society everywhere is a living myth of the significance of human life, a defiant creation of meaning. Every society thus is a "religion" whether it thinks so or not: Soviet "religion" and Maoist "religion" are as truly religious as are scientific and consumer "religion," no matter how much they may try to disguise themselves by omitting religious and spiritual ideas from their lives. As we shall see further on, it was Otto Rank who showed psychologically this religious nature of all human cultural creation; and more recently the idea was revived by Norman O. Brown in his Life Against Death and by Robert Jay Lifton in his Revolutionary Immortality. If we accept these suggestions, then we must admit that we are dealing with the universal human problem; and we must be prepared to probe into it as honestly as possible, to be as shocked by the self-revelation of man as the best thought will allow. Let us pick this thought up with Kierkegaard and take it through Freud, to see where this stripping down of the last 150 years will lead us. If the penetrating honesty of a few books could immediately change the world, then the five authors just mentioned would already have shaken the nations to their foundations. But since everyone is carrying on as though the vital truths about man did not yet exist, it is necessary to add still another weight in the scale of human selfexposure. For twenty-five hundred years we have hoped and believed that if mankind could reveal itself to itself, could widely come to know its own cherished motives, then somehow it would tilt the balance of things in its own favor.

Copyright © 1973 by The Free Press

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Table of Contents

Foreword
Preface
Ch. 1 Introduction: Human Nature and the Heroic 1
Pt. I The Depth Psychology of Heroism 9
Ch. 2 The Terror of Death 11
Ch. 3 The Recasting of Some Basic Psychoanalytic Ideas 25
Ch. 4 Human Character as a Vital Lie 47
Ch. 5 The Psychoanalyst Kierkegaard 67
Ch. 6 The Problem of Freud's Character, Noch Einmal 93
Pt. II The Failures of Heroism 125
Ch. 7 The Spell Cast by Persons - The Nexus of Unfreedom 127
Ch. 8 Otto Rank and the Closure of Psychoanalysis on Kierkegaard 159
Ch. 9 The Present Outcome of Psychoanalysis 176
Ch. 10 A General View of Mental Illness 208
Pt. III Retrospect and Conclusion: The Dilemmas of Heroism 253
Ch. 11 Psychology and Religion: What Is the Heroic Individual? 255
References 286
Index 305
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First Chapter

Chapter One: Introduction: Human Nature and the Heroic

In times such as ours there is a great pressure to come tip with concepts that help men understand their dilemma; there is an urge toward vital ideas, toward a simplification of needless intellectual complexity. Sometimes this makes for big lies that resolve tensions and make it easy for action to move forward with just the rationalizations that people need. But it also makes for the slow disengagement of truths that help men get a grip on what is happening to them, that tell them where the problems really are.

One such vital truth that has long been known is the idea of heroism; but in "normal" scholarly times we never thought of making much out of it, of parading it, or of using it as a central concept. Yet the popular mind always knew how important it was: as William James — who covered just about everything — remarked at the turn of the century: "mankind's common instinct for reality...has always held the world to be essentially a theatre for heroism." Not only the popular mind knew, but philosophers of all ages, and in our culture especially Emerson and Nietzsche — which is why we still thrill to them: we like to be reminded that our central calling, our main task on this planet, is the heroic.

One way of looking at the whole development of social science since Marx and of psychology since Freud is that it represents a massive detailing and clarification of the problem of human heroism. This perspective sets the tone for the seriousness of our discussion: we now have the scientific underpinning for a true understanding of the nature of heroism and its place in human life. If "mankind's common instinct for reality" is right, we have achieved the remarkable feat of exposing that reality in a scientific way.

One of the key concepts for understanding man's urge to heroism is the idea of "narcissism." As Erich Fromm has so well reminded us, this idea is one of Freud's great and lasting contributions. Freud discovered that each of us repeats the tragedy of the mythical Greek Narcissus: we are hopelessly absorbed with ourselves. If we care about anyone it is usually ourselves first of all. As Aristotle somewhere put it: luck is when the guy next to you gets hit with the arrow. Twenty-five hundred years of history have not changed man's basic narcissism; most of the time, for most of us, this is still a workable definition of luck. It is one of the meaner aspects of narcissism that we feel that practically everyone is expendable except ourselves. We should feel prepared, as Emerson once put it, to recreate the whole world out of ourselves even if no one else existed. The thought frightens us; we don't know how we could do it without others — yet at bottom the basic resource is there: we could suffice alone if need be, if we could trust ourselves as Emerson wanted. And if we don't feel this trust emotionally, still most of us would struggle to survive with all our powers, no matter how many around us died. Our organism is ready to fill the world all alone, even if our mind shrinks at the thought. This narcissism is what keeps men marching into point-blank fire in wars: at heart one doesn't feel that he will die, he only feels sorry for the man next to him. Freud's explanation for this was that the unconscious does not know death or time: in man's physiochemical, inner organic recesses he feels immortal.

None of these observations implies human guile. Man does not seem able to "help" his selfishness; it seems to come from his animal nature. Through countless ages of evolution the organism has had to protect its own integrity; it had its own physiochemical identity and was dedicated to preserving it. This is one of the main problems in organ transplants: the organism protects itself against foreign matter, even if it is a new heart that would keep it alive. The protoplasm itself harbors its own, nurtures itself against the world, against invasions of its integrity. It seems to enjoy its own pulsations, expanding into the world and ingesting pieces of it. If you took a blind and dumb organism and gave it self-consciousness and a name, if you made it stand out of nature and know consciously that it was unique, then you would have narcissism. In man, physiochemical identity and the sense of power and activity have become conscious.

In man a working level of narcissism is inseparable from selfesteem, from a basic sense of self-worth. We have learned, mostly from Alfred Adler, that what man needs most is to feel secure in his self-esteem. But man is not just a blind glob of idling protoplasm, but a creature with a name who lives in a world of symbols and dreams and not merely matter. His sense of self-worth is constituted symbolically, his cherished narcissism feeds on symbols, on an abstract idea of his own worth, an idea composed of sounds, words, and images, in the air, in the mind, on paper. And this means that man's natural yearning for organismic activity, the pleasures of incorporation and expansion, can be fed limitlessly in the domain of symbols and so into immortality. The single organism can expand into dimensions of worlds and times without moving a physical limb; it can take eternity into itself even as it gaspingly dies.

In childhood we see the struggle for self-esteem at its least disguised. The child is unashamed about what he needs and wants most. His whole organism shouts the claims of his natural narcissism. And this claim can make childhood hellish for the adults concerned, especially when there are several children competing at once for the prerogatives of limitless self-extension, what we might call "cosmic significance." The term is not meant to be taken lightly, because this is where our discussion is leading. We like to speak casually about "sibling rivalry," as though it were some kind of byproduct of growing up, a bit of competitiveness and selfishness of children who have been spoiled, who haven't yet grown into a generous social nature. But it is too all-absorbing and relentless to be an aberration, it expresses the heart of the creature: the desire to stand out, to be the one in creation. When you combine natural narcissism with the basic need for self-esteem, you create a creature who has to feel himself an object of primary value: first in the universe, representing in himself all of life. This is the reason for the daily and usually excruciating struggle with siblings: the child cannot allow himself to be second-best or devalued, much less left out. "You gave him the biggest piece of candy!" "You gave him more juice!" "Here's a little more, then." "Now she's got more juice than me!" "You let her light the fire in the fireplace and not me." "Okay, you light a piece of paper." "But this piece of paper is smaller than the one she lit." And so on and on. An animal who gets his feeling of worth symbolically has to minutely compare himself to those around him, to make sure he doesn't come off second-best. Sibling rivalry is a critical problem that reflects the basic human condition: it is not that children are vicious, selfish, or domineering. It is that they so openly express man's tragic destiny: he must desperately justify himself as an object of primary value in the universe; be must stand out, be a hero, make the biggest possible contribution to world life, show that he counts more than anything or anyone else.

When we appreciate how natural it is for man to strive to be a hero, how deeply it goes in his evolutionary and organismic constitution, how openly he shows it as a child, then it is all the more curious how ignorant most of us are, consciously, of what we really want and need. In our culture anyway, especially in modern times, the heroic seems too big for us, or we too small for it. Tell a young man that he is entitled to be a hero and he will blush. We disguise our struggle by piling up figures in a bank book to reflect privately our sense of heroic worth. Or by having only a little better home in the neighborhood, a bigger car, brighter children. But underneath throbs the ache of cosmic specialness, no matter how we mask it in concerns of smaller scope. Occasionally someone admits that he takes his heroism seriously, which gives most of us a chill, as did U.S. Congressman Mendel Rivers, who fed appropriations to the military machine and said he was the most powerful man since Julius Caesar. We may shudder at the crassness of earthly heroism, of both Caesar and his imitators, but the fault is not theirs, it is in the way society sets up its hero system and in the people it allows to fill its roles. The urge to heroism is natural, and to admit it honest. For everyone to admit it would probably release such pent-up force as to be devastating to societies as they now are.

The fact is that this is what society is and always has been: a symbolic action system, a structure of statuses and roles, customs and rules for behavior, designed to serve as a vehicle for earthly heroism. Each script is somewhat unique, each culture has a different hero system. What the anthropologists call "cultural relativity" is thus really the relativity of herosystems the world over. But each cultural system is a dramatization of earthly heroics; each system cuts out roles for performances of various degrees of heroism: from the "high" heroism of a Churchill, a Mao, or a Buddha, to the "low" heroism of the coal miner, the peasant, the simple priest; the plain, everyday, earthy heroism wrought by gnarled working hands guiding a family through hunger and disease.

It doesn't matter whether the cultural hero-system is frankly magical, religious, and primitive or secular, scientific, and civilized. It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning. They earn this feeling by carving out a place in nature, by building an edifice that reflects human value: a temple, a cathedral, a totem pole, a skyscraper, a family that spans three generations. The hope and belief is that the things that man creates in society are of lasting worth and meaning, that they outlive or outshine death and decay, that man and his products count. When Norman O. Brown said that Western society since Newton, no matter how scientific or secular it claims to be, is still as "religious" as any other, this is what he meant: "civilized" society is a hopeful belief and protest that science, money and goods make man count for more than any other animal. In this sense everything that man does is religious and heroic, and yet in danger of being fictitious and fallible.

The question that becomes then the most important one that man can put to himself is simply this: how conscious is he of what he is doing to earn his feeling of heroism? I suggested that if everyone honestly admitted his urge to be a hero it would be a devastating release of truth. It would make men demand that culture give them their due — a primary sense of human value as unique contributors to cosmic life. How would our modern societies contrive to satisfy such an honest demand, without being shaken to their foundations? Only those societies we today call "primitive" provided this feeling for their members. The minority groups in present-day industrial society who shout for freedom and human dignity are really clumsily asking that they be given a sense of primary heroism of which they have been cheated historically. This is why their insistent claims are so troublesome and upsetting: how do we do such an "unreasonable" thing within the ways in which society is now set up? "They are asking for the impossible" is the way we usually put our bafflement.

But the truth about the need for heroism is not easy for anyone to admit, even the very ones who want to have their claims recognized. There's the rub. As we shall see from our subsequent discussion, to become conscious of what one is doing to earn his feeling of heroism is the main self-analytic problem of life. Everything painful and sobering in what psychoanalytic genius and religious genius have discovered about man revolves around the terror of admitting what one is doing to earn his self-esteem. This is why human heroics is a blind drivenness that burns people up; in passionate people, a screaming for glory as uncritical and reflexive as the howling of a dog. In the more passive masses of mediocre men it is disguised as they humbly and complainingly follow out the roles that society provides for their heroics and try to earn their promotions within the system: wearing the standard uniforms — but allowing themselves to stick out, but ever so little and so safely, with a little ribbon or a red boutonniere, but not with head and shoulders.

If we were to peel away this massive disguise, the blocks of repression over human techniques for earning glory, we would arrive at the potentially most liberating question of all, the main problem of human life: How empirically true is the cultural hero system that sustains and drives men? We mentioned the meaner side of man's urge to cosmic heroism, but there is obviously the noble side as well. Man will lay down his life for his country, his society, his family. He will choose to throw himself on a grenade to save his comrades; he is capable of the highest generosity and self-sacrifice. But he has to feel and believe that what he is doing is truly heroic, timeless, and supremely meaningful. The crisis of modern society is precisely that the youth no longer feel heroic in the plan for action that their culture has set up. They don't believe it is empirically true to the problems of their lives and times. We are living a crisis of heroism that reaches into every aspect of our social life: the dropouts of university heroism, of business and career heroism, of political-action heroism; the rise of anti-heroes, those who would be heroic each in his own way or like Charles Manson with his special "family", those whose tormented heroics lash out at the system that itself has ceased to represent agreed heroism. The great perplexity of our time, the churning of our age, is that the youth have sensed — for better or for worse — a great social-historical truth: that just as there are useless self-sacrifices in unjust wars, so too is there an ignoble heroics of whole societies: it can be the viciously destructive heroics of Hitler's Germany or the plain debasing and silly heroics of the acquisition and display of consumer goods, the piling up of money and privileges that now characterizes whole ways of life, capitalist and Soviet.

And the crisis of society is, of course, the crisis of organized religion too: religion is no longer valid as a hero system, and so the youth scorn it. If traditional culture is discredited as heroics, then the church that supports that culture automatically discredits itself. If the church, on the other hand, chooses to insist on its own special heroics, it might find that in crucial ways it must work against the culture, recruit youth to be antiheroes to the ways of life of the society they live in. This is the dilemma of religion in our time.

Conclusion

What I have tried to do in this brief introduction is to suggest that the problem of heroics is the central one of human life, that it goes deeper into human nature than anything else because it is based on organismic narcissism and on the child's need for selfesteem as the condition for his life. Society itself is a codified here system, which means that society everywhere is a living myth of the significance of human life, a defiant creation of meaning. Every society thus is a "religion" whether it thinks so or not: Soviet "religion" and Maoist "religion" are as truly religious as are scientific and consumer "religion," no matter how much they may try to disguise themselves by omitting religious and spiritual ideas from their lives. As we shall see further on, it was Otto Rank who showed psychologically this religious nature of all human cultural creation; and more recently the idea was revived by Norman O. Brown in his Life Against Death and by Robert Jay Lifton in his Revolutionary Immortality. If we accept these suggestions, then we must admit that we are dealing with the universal human problem; and we must be prepared to probe into it as honestly as possible, to be as shocked by the self-revelation of man as the best thought will allow. Let us pick this thought up with Kierkegaard and take it through Freud, to see where this stripping down of the last 150 years will lead us. If the penetrating honesty of a few books could immediately change the world, then the five authors just mentioned would already have shaken the nations to their foundations. But since everyone is carrying on as though the vital truths about man did not yet exist, it is necessary to add still another weight in the scale of human selfexposure. For twenty-five hundred years we have hoped and believed that if mankind could reveal itself to itself, could widely come to know its own cherished motives, then somehow it would tilt the balance of things in its own favor.

Copyright © 1973 by The Free Press

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See All Sort by: Showing 1 – 20 of 22 Customer Reviews
  • Anonymous

    Posted January 24, 2005

    For Whom Doth That Bell Toll?

    Stanley Hauerwas, the famed professor of Christian Ethics at Duke Divinity School, once labelled modern medicine a 'death deferral industry.' In his Pulitzer Prize winning book The Denial of Death Becker contends that medicine is not alone. According to Becker's thesis in fact all human enterprises are derivative of the Promethean will to tame death and rob it of its sting. The great protagonist of Becker's work is Soren Kierkegaard. Kierkegaard¿s ¿Knight of Faith¿ embodies for Becker all that both ancient religion and 20th century psychoanalysis set out to attain ¿ total consciousness in the face of the collective human tragedy we call death. Denial is in this respect a call to faith ¿ a call for humanity to admit the limits of its own creatureliness and drink its hemlock with Socratic courage. The great irony of Denial is Becker¿s analysis of his psychological forebear Freud. Becker harnesses a great deal of the psychoanalytic tradition he inherited from Freud then uses it, in good old Oedipal fashion, to knock the father from the throne. According to Becker, Freud was himself an embodiment of the kind of death denial from which psychoanalysis should have freed him. Becker argues Freud¿s dogged commitment to his own theories about human sexuality is an embarrassing example of Freud¿s refusal to let go his aspirations for intellectual immortality. When confronted by contrary evidence or conclusions it was Freud¿s pattern to simply feint ¿ an example, according to Becker, of Freud¿s escapist defense mechanics. Or, in Neil Young¿s own immortal words ¿it¿s better to burn out than just fade away.¿ If Becker¿s analysis of Freud is correct then we can see in ourselves some startling parallels. We cling to life through all kinds of ways and means until the end comes. And then we hope for a short, painless death. There is little talk of getting right with our maker. No one knows what it means to die well. Given the fact that we live in an age of genetic manipulation, cryogenic freezing and extreme makeovers the myth of immortality must still be alive. When it is all said and done, however, most of us could care less about discovering why we want our spouse to get a new set of boobs. Freud¿s old answer ¿ sex ¿ seemed as good as any. But Becker¿s thesis does have immediate implications for us as we contemplate the virtues of peace, freedom, democracy and whatever else we might be willing to kill and die for. Are modern values nothing more than fetishized expressions of our desire to out ring the bell which doth toll for all? At the very least Becker¿s book gives us pause to consider the possibility that even our most altruistic actions might be driven by blind self- interest. Becker seems to want to call the human species to a radical honesty about its place in the cosmos. It is uncertain, however, what coming to terms with the reality of death can alone do to mend the way we live our lives and die our deaths. What, apart from other virtues like courage, peacemaking, hope and love, do we have to gain from admitting that it is indeed from dust that we come and to dust we shall return. It is here that Becker¿s psychoanalysis seems to fall short. Liberating the unconsciousness is interesting, but not all that edifying ¿ especially if, as Becker asserts, the will of the unconscious is altogether ineluctable anyway. This is perhaps what made the apostle Paul candidly admit that if Christ were not raised from the dead then all his labors for the gospel were in vain (1 Cor. 15:13). For Paul the resurrection was the gospel and the only thing capable of rescuing us from death¿s long shadow. All Becker¿s heroes, Kierkegaard, Luther, and in acknowledged ambivalence even Jung, point toward a resurrection. The Kierkegaardian Leap is always occasioned by the hope for

    4 out of 4 people found this review helpful.

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  • Anonymous

    Posted March 31, 2003

    READ AT YOUR OWN RISK

    If you put forth the mental energy required to understand and reflect upon what Mr. Becker has written, it WILL change your life. Beware though, my first reaction to it was depression...it reveals things about the nature of man and the nature of 'meaning' itself that are pretty disturbing, at least initially. If you have ever questioned the old adage 'ignorance is bliss' I don't think you will after reading this book. A piece of me wishes I had never read it, but most of me is eternally thankful to Mr. Becker. I guess this is a bit vague for a review, but suffice it to say that it is one of the most important books ever written for those of us seeking answers to meaning of life (and death).

    4 out of 4 people found this review helpful.

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  • Anonymous

    Posted September 2, 2005

    a book of profound simplicity

    there are a lot of thick, confusing words on this page that will likely put the curious reader off becker's work. that's too bad. becker's major accomplishment is a clarification of kierkegaard's existential philosophy: man is alone and owes nothing to anyone except his creator. that is reality. once this is internalized, death no longer transfixes the mind, but frees it. so there.

    3 out of 3 people found this review helpful.

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  • Anonymous

    Posted August 24, 2002

    A work that will change you

    Approach this book with caution. Reading it has stripped me forever. Within the pages of this Pulitzer Prize winning work, I first discovered the concept of the 'character lie,¿ a facade worn for anonymity. It is self-deception woven to protect our fragile personas from scrutiny and prevent the awareness of our own mortality. Here is the bad/good news: Once you go forward with liberating knowledge, you can never return to safety. This book has made a significant personal impact. It gave me the courage to break free from a suffocating environment and carve my own unique path. More truthfully, it insisted that I do so. I am convinced that I would not have accomplished or experienced as much richness in my life had I not been diverted onto this tyrant road of mine.

    3 out of 3 people found this review helpful.

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  • Anonymous

    Posted July 28, 2002

    Challenging, powerful, pivotal

    Sometimes we read books that have interesting and fanciful theories about life, that make us think in a different way for a short time, but ultimately fail to make any real change. This is not one of those books. This book's power is in that it does not create a new hypothetical world for its ideas - it deals with the vital basics of our existence and bares truths that are so often obfuscated. This isn't a how-to guide to 'wellness', reading it won't automatically make you live a more satisfying life. In fact, it will make you question your entire life and burden you with its reality. But only from such an understanding can true enlightenment begin.

    3 out of 3 people found this review helpful.

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  • Anonymous

    Posted December 22, 2000

    A premiere classic in the field

    Becker presents the fields of theology, philosophy & psychology with a wonderful gift in his book The Denial of Death. This is a classic. He synthesizes the work of Otto Rank and Soren Kieerkegaard for the foundation that he builds from with his own creative additions. This book will change the way to think & feel. It will challenge you. You won't regret the time spent on this book.

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted February 21, 2000

    It is not Cosmopolitan's Horoscope for the Month

    You could read a hundred books on psychology, philosophy, and psychotherapy and be baffled, or you could read this one book and get on with your life all the better for it. It's not for everyone, but I liked it a lot.

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted September 12, 2009

    Great book

    It is a great book to understand our time!
    I recommend it.

    1 out of 3 people found this review helpful.

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  • Posted April 6, 2009

    more from this reviewer

    Great book!

    Excellent book by someone not afraid to confront the reality death...

    1 out of 3 people found this review helpful.

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  • Anonymous

    Posted December 23, 2006

    Looking behind the curtian

    Read 'The Denial of Death' over 15 years ago and have never been the same since. It takes you to a place where you can stand on firm ground, not much mind you, but your ground none the less.

    1 out of 1 people found this review helpful.

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  • Anonymous

    Posted November 1, 2004

    Knowledge without Depth is depraved!

    Oftentimes we try to suppress the truth by inordinate means. Beckers book is a classic example of self denial on the authors part. Subjective introspection easily clears the air for any rational reader. I have read thousands of books on multiple subjects without ever surpassing this nonsensical tripe!!

    0 out of 2 people found this review helpful.

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    Posted March 22, 2010

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    Posted November 7, 2011

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    Posted August 26, 2010

    No text was provided for this review.

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    Posted March 6, 2011

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    Posted December 13, 2009

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    Posted July 25, 2011

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    Posted December 26, 2010

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    Posted November 9, 2010

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  • Anonymous

    Posted January 31, 2011

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