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punishment, the less guilt. As regards the repetition compulsion, there is a twofold configuration: on the one hand, the repetitive quality related to the excess of libidinal investment, in line with what Freud proposed in his paper on Narcissism (1914), and, on the other hand, the compulsion from “Beyond the Pleasure Principle” (1920) in which the trauma results from the excess of the drive of destruction. In view of the first proposal, the compulsive element is related to the primary and erotogenic masochism. This implies the possibility of reflecting on the repetition in the search of symbolization. Regarding the compulsion of the 1920’s, there is the imperative character of a non-metabolizable trauma , which presses for discharge, continues as an eternal repetition of what was never pleasurable , revealing the presence of primary ‘ non-erogenous’ masochism: demonic self-destructive force at its peak. (There may be connecting points between this ‘ non-metabolizable trauma’ to Fernando’s ‘ zero process drive’ above in North American section IV.Fb.) VI. Hb. Ronis Magdaleno Ronis Magdaleno , in “Better not to have been born?” [“Melhor seria não haver nascido?”] (2018), and “The aesthetic object and the creative denaturing of the being: reflections on the human secrets: Reflections on human mistrust” [“O objeto estético e a desnaturalização criativa do Ser”: “Reflexões sobre a inconfidência humana”] (2019) opines that Freud creates a conceptual problem when he formulates the conflict between the life drive and the death drive in the context of the psychic economy. In Magdaleno’s view, Lacan opens a new road to the understanding of the place of death in the clinical work and in the transference, by proposing a culturally sensitive model of an unconscious structured like a language. Following Lacan, Magdaleno proposes that death, in psychoanalysis, is opposed to the word and knowledge, because it constitutes a center filled by silence, to which life resists. Articulation of such conflict requires a considerable effort of life, construction and symbolization, out of which nobody leaves unharmed, but rather humanized (Freud 1920). At the beginning, there was death, succeeded by later illusion of integrity and the unity of things, which is only gradually fragmented. Only then the mind can take first feeble steps towards facing the demands of a reality built pari passu with an Ego made of death, of abandoned and lost libidinal investments. When sleeping, the essence of the human desire returns to an initial state of nonexistence, with a dilemma of being or not being born. In this state it might be possible to recover an unthinkable initial state where the word has not yet detached the infants from the illusion of unity, of belonging to the silence of the stars, of the union to the ubiquitous body of the Creator. Magdaleno points out that conceiving of the death drive as corporeal, in contrast with the life drive as essentially psychic, leads to a very complex psychoanalytic problem, because it would involve multiple fields of detachments and simultaneous movements in the direction of a unique field of the desire. However, Magdaleno also sees Lacan running into a problem of his own by potentially conflating desire and death, when he writes that “desire is borne of lack…it is the desire for nothing nameable” (Lacan 1991, p. 223) . In this conceptual framework, Magdaleno contends, behind everything a man undertakes there is the unspeakable
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