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às origen (Por uma metapsicologia da pulsão de morte )”)], “Silence: a metapsychological listening” [“ Silêncio: uma escuta metapsicológica ”]; “Death drive: the amazingly beautiful”[ Pulsão de Morte: o Assombrosamente belo ”], and “Masochism: vicissitude of the drives – origins of the subject” [“ Masoquismo destino das pulsões – origem do sujeito ”], with Ana Paula Terra Machado as co-author. (2014/2012) (2019/2016) (2019/2018) Palm Filho theorizes that the aftermath of the trauma after the First World War, which challenged the prevailing metapsychological and technical premises, inspired Freud in a daring twist and expansion of his theory of the drive. Until 1919-20, the idea was that what was repeated had at some point been pleasant for the subject. From there on, Freud explores why does one repeat the trauma, which was never pleasurable on the first place. The question brings once again the clinical manifestations of the compulsion to repeat into the center of the scene. What follows is the theory of the last drive dualism between life and death. In 1920, the impulse of death makes its symbolic appearance as a driving force par excellence, a concept that will put metapsychology on a new grounding. Freud, seeking to understand the repetitive character of the drive, finds the horror of the encounter with the disruptive (demonic) force of the drive, which cannot be contained, and which has an absolute demand for discharge. He asks himself if the horror that emerges corresponds to what is beyond the repressed. Paim Filho agrees with Freud’s proposal of the death drive as original; however, he suggests a modification: to distinguish a destructive pro-life component from the thanatic component of such drive . He proposes that ‘destructiveness can and must be considered in its duplicity ; as thanatic destruction , which hinders the construction of new meanings, which corresponds to the so-called pathologies of the non-representable, and as vitalizing destruction , which, together with the deconstruction of the established, allows the creation of conditions for the arrival of new connections. Considering that the death drive does not have a quality and that it is only a blind force that presses towards discharge, Paim Filho adds dimension of anxiety as another important way to present the irrepresentable quality of the death drive, ranging from signal anxiety to automatic anxiety. The vitalizing or thanatic quality will be given by the ‘color of the libido’ of the sexual drive, which contains and is contained by the object. Therefore, the libido has ‘the task’ of indicating the way to follow by the original force of the death drive in its most varied forms of repetition (in conjunction with signal or automatic anxieties). When dealing with the subject of silence and its connection with the drive, he theorizes that silence is the result of the absence of significant differences between the drive forces , which implies the death of the wish and/or the absence of its construction. This absence contributes to psychic homeostasis at a low level of psychic entropy. Seeking to discriminate between the death drive and the destruction drive, Paim Filho points out that Freud generally takes them as synonymous, but only refers to the destruction drive when the death drive is linked to libido. He further considers that late Freud (1940 [1938]) calls destruction what addresses the outside, and then stops being silent. With this in mind, Palm proposes the following construction: 1. the death drive, when not connected, refers to the ineffable chaos of the drive, as a borderline concept between the somatic and the psychic . In this form it is silent , it is not subject to any organizing principle, it is a pure dispersed power. In maintaining its conservative character; it
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