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would be the organization of ‘forces in the service of organic life and death, which seek to reestablish an order and a state of interrelation and movement with other forces (opposing charges, antimatter and/or antiparticles), which disturb this functioning or, on the contrary, preserve balance and order, which also leads us into the theory of complexity and chaos’. Based on contemporary scientific studies of the immune system, apoptosis and immunology, Sánchez Medina tries to ‘account for instinctive bioenergetic natural phenomena, attempting at a proposal and not at a parallel, at finding a bridge that connects with the interpretation of psychobiological facts, obviously originating in molecular biology, the discoveries of immunology and the discoveries of psychoanalysis, which, once integrated, can possible allow the construction of another bridge for the comprehension of the somatic and the psychic. How can these biological forces be stimulated, cancelled, or regulated apart from the molecular presence, absence, transport, division, development and destruction? A complex answer may be that the same psychic stimuli, originating in conscious or unconscious phantasies can awaken, produce, or accelerate signals that interconnect the different biomolecular mechanisms and, in this way, establish the psyche-soma bridge, in service of both living or dying. Medina contends that the Freudian proposal of a biological aspect of the death drive, finds support in contemporary bolological research: just as there are murderous and apoptotic cells, there are also apoptotic genes with their proteins; in other words, there are pro and anti- life programs, and in this way, one could understand the life and death drives from the perspective of molecular biology and psychoanalysis. VII. B. GROUP CONTEXT Historically, drives and their vicissitudes underlying group behaviors, culture and society, have been addressed by Freud throughout the development of psychoanalytic theory in more than 20 writings, most notable of which are Totem and Taboo (Freud, 1913), depicting a manifestation on a group and social level of the Oedipus Complex; Group Psychology and the Analysis of the Ego (Freud, 1921), with the focus on group regression and primitive projective and identificatory processes, i.e. projection onto the leader as the group members’ (super)ego ideal, freeing them from moral constraints in the expression of their instinctual urges particularly those of aggressive kind, and mutual identificatory processes among the members and the leader, libidinal ties between them fostering a sense of belonging and heightened sense of strength; and Civilization and its Discontents (Freud, 1930), with the group membership unleashing formerly unconscious aggressive-sadistic-destructive impulses against the ‘other’ groups . Although the specific formulations may have varied depending on the stage of the theory’s development, the basic premise remained: the motivating force behind historical- societal developments, failures and successes of civilization has been the antagonism between the demands of instinctual nature and the reactive restrictive formations , instituted by society, leading to progressive renunciations of acting on the instincts (both aggressive and erotic/sexual).
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