Summary
“The Denial of Death” is Ernest Becker’s pivotal contribution to the intersection of psychology and philosophy. Rooted in psychoanalytic insights, Becker presents a framework later known as Terror Management Theory, or TMT. The central premise is that to function, one must find a way to ignore or mitigate the central fact of existence: its inevitable end. Becker argues that humanity engages in various strategies to suppress or forget this reality. For example, someone might sacrifice their life for a concept like freedom or, alternatively, for avarice. In the first case, Becker suggests that dying for ‘freedom’ is an attempt to attach oneself to a concept larger than oneself, thereby achieving vicarious immortality as the concept of ‘freedom’ lives on. Similarly, in pursuing greed, a person operates under the conception of a certain cultural hero (e.g., the gangster, the successful stockbroker), seeking to become this hero for self-justification. Becker posits that no culture has, or probably ever will, avoid evading death’s implications.
Thoughts
Firstly, a significant portion of the readership might be turned off by the book’s overall pessimism, dismissing it as the ramblings of a troubled mind. While I understand this impression, I think such a reaction actually supports Becker’s claims rather than diminishes them. Nevertheless, this is not an easy read, and not everyone will find it meaningful. However, there are some compelling ideas in this book worth the reader’s time, if they are so inclined.
Becker describes some universal aspects of the human condition with remarkable clarity. His sections on guilt, and the absurd contradiction between our finite bodies and the infinity our minds perceive, are particularly valuable. His insights into group psychology, especially the psychological intersection of cults and nations, are enlightening. He argues that followers latch onto certain individuals as protectors from death itself. These individuals become elevated in their minds because they embody the ideals the individual lacks, the greatest of which is immortality. This explains the religious fervor surrounding events like Lenin’s funeral in an explicitly irreligious state.
Becker’s heavy reliance on Freud, Kierkegaard, and above all Rank, might leave some readers wondering if he lacked the strength to present his theory independently. While Becker sees his theory as a development of Rank’s ideas on Freud, whether the degree to which he uses Rank is justified will be up to each reader. To readers unfamiliar with Freud or Kierkegaard, this book is probably not the best introduction, I wish it could have focused more on Becker’s theory and less on the giants whose shoulders he stood on.
Overall, this book is a worthwhile addition to the existing body of work on this topic. I will end this review with an ambiguous and ultimately meaningless statement: while I do not agree with everything the author has said, I did agree with most, and if you want more clarity, well, you will just have to come find me.