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death drive invest something if its definition is that of a divesting force, which destroys bonds. On such methodological grounds he also questions the conceptualization of the ‘merging and unmerging’ of the drives. As per Freud, the drives can never be found in a pure state and an instinctual impulse can become conscious only through its derivatives: the presentations and representations. Therefore, Rocabert theorizes that every one of its actions, thoughts and affects will contain variable doses of the drives that inhabit human psyche. This allows to formulate a concept of a single neutral energy that can be colored by love or hate, by life or death; it would be a featureless energy whose quality would be added later . Rocabert considers such a position to be more coherent than assuming that the neutral energy is a form of desexualized Eros which would be later resexualized. This hypothesis is a central point of his reconceptualization. Furthermore, Rocabert considers that the term “death drive” has embraced ideas that belong to different conceptual fields: as a silent force that leads human subject into a total outcome, stemming from a genetic program that belongs to a field that is different from the concepts of aggression and destructiveness. He maintains that aggression or destructiveness does not necessarily correspond to the activity of an alleged death drive. He thoroughly explores destructiveness, which derives from the aggressive instinct that can be perverted and result in different forms of aggression, some of it aiming at safeguarding life, others point towards a dynamic process that is different from that dictated by the pleasure-unpleasure principle inherent to psychosexuality. He calls this kind of aggression “unnecessary or cold aggression”, which does not cease to discharge (as is the case with psychosexuality), but rather, on the contrary, is a force that tends to a gradual increase and that requires aggressive actions that become more and more violent. VI. F. PERUVIAN PSYCHOANALYSIS AND DRIVES: INTERFACE OF PSYCHOANALYSIS AND PHILOSOPHY In Perú , some authors attempt to compare the psychoanalytic concept of drive with the proposals coming from philosophy, delineating the epistemological basis of the psychoanalytic theory to find its specific scientific foundations as distinct from philosophy. VI. Fa. Matilde Ureta de Caplansky Matilde Ureta de Caplansky (1996) in “ Crueldad e intencionalidad ” (Cruelty and intentionality) explores different forms of cruelty: cruelty as a derivative of the aggressive drive, and/or as one of the possible expressions of the narcissistic perversion. In addition, she links cruelty with the philosophical concept of intentionality. Within the narcissistic-perverse organization, she explores ‘ invisibility’ of cruelty , endorsed and reinforced by culture, ‘ disqualification’ , as a sample of everyday violence, and the irresponsibility these phenomena involve in the context of marital or other dyadic relationships. She points out that in the narcissistic perversion, envy and the aim of
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