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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 the human subject into a final outcome (death), stemming from a genetic program that belongs to a field that is different from tconcepts 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 diverted 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 “cold aggression”, which does not cease with discharge (as is the case with sexuality), 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 appropriation are the driving force of the perverse core. Envy is the feeling of greed, of resentful irritation, which is triggered by the happiness seen in the other. Caplansky stresses that in envy, in addition to idealization, there is an ‘evil intention’ based on the wish to harm the person envied. In the context of exploration of the cruelty as a derivative of the aggressive drive, she studies identification as a complex ambivalent formation that constitutes human subjectivity. For Freud, in “Beyond the pleasure principle” this ambivalence is connected to a profound feeling of guilt that is born out of the conflict between the life and death drives (Eros and Thanatos), which promotes action, or the projection into others, of the aggression and hate, but
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