the roots victim #7 "blessed the hand of a thousand not satisfied" Painting

The phenomenon of violence is in fact inseparable from human life. Since the coming of man in the world, the history of violence has been shown by the descendants of Adam-Eve, with the death of Abel in the hands of Qobil. This is the first tragedy of violence accompanied by the imposition of will on someone in the literature of the history of human civilization. In fact, until now, violence seems to be a symbol to be a suppressor of the “sovereignty” of a person or group towards another group. At least, the violent ornaments always appear in every turn of the history of human civilization. Violence will reach its peak with the emergence of a tragedy of war. But the most destructive and cruelest warfare, according to Fromm in his footnotes, is a civil war that will not only destroy physically, but will further destroy each other economically, socially, politically on both sides of the conflict. For such violence will ultimately become a kind of tradition when one of them feels threatened, which will depend on the size of the perceived threat. And the facts prove, in the violence that tends to mentradisi, the slightest explosion will explode in such a powerful. Then from the psychological side asked, why humans always appear destructive nature and become so uncontrolled? And why also humans dare to smite each other in order to maintain subjective condition narcissistic? That condition is the inspiration of Nurofiq Imam’s paintings. Nurofiq Imam’s painting attempting to peel away the roots of violence in human beings is explained by Sigmund Freud’s analysis of instinct theory and Konrad Lorenz with his aggressive theory, which received sharp criticism from Erich Fromm. Humans, Freud said, will never escape their dominant instincts, the sexual instincts and self-defending instincts, which are then renewed with the concept of instinct eros (life) and the instinct of death. Freudians compromise destructive instincts as the other poles of sexual instinct. Conversely, the instinct of death can be a trigger for self-destruction, or the tendency to harm others. This is the development of the basic assumption that humans are in the influence of the impulse to destroy, and the choice to escape from such influence is limited. So the tendency of aggression, for Freud, not a reaction to the stimulants that arise but rather comes from within the human self. In short, that the behavior of human aggression is not separated from his desire as a human being. While Lorenz peeled because of the violence is from biological factors beyond human control caused by social, political and economic conditions created by humans themselves. The energy that collects and settles is ready to explode, even without the stimulant. In other words, that aggression already exists and is attached to every human being. So with even the smallest stimulant, or without any stimulant, the aggression will still seek out impingement. In fact, according to Lorenz the formation of political parties by humans is to find stimulants to release the energy of aggression is depressed. If Freud or Lorenz’s statement is true, that human behavior will not deviate from his human instincts and aggression response from external factors, what is the difference between animals and humans? Do not they both have the instincts of life and death? Because even animals have the instinct of life, defend themselves from attacks or threats from outside. This seems to be the target of Fromm’s criticism. According to him, Freud is not enough konsekwen with the concept. Aggression reflected in human behavior is not enough to be summed up in a single passion. The interdependence of self-preservation-libido and life-death instincts are opposite to one another. Thus Freud has united trends which in reality are not a unity. While the theory of Lorenz in essence there are two. First, that aggression is basically embedded in human beings. And the second is the encouragement of hydraulic power, as an outlet to do evil and cruel. According to Fromm is not enough supporting evidence that the theory can address. Because the theory falls into one category, namely aggression. Fromm describes aggression with a psychoanalytic approach. Such psychoanalysis is essentially a theory of noncreator effort, resistance, falsification of reality according to subjective needs, expectations, character and conflict between passionate efforts contained in characteristic traits with demands of self-defense. So the extent to which a person can suppress his desire depends not only on the internal factors of one’s self, but also on the situation. Thus aggression is by no means the only form of reaction to threats, although in general all conditions that trigger aggressive behavior are threats to biological interests. In a more complex form is a threat to the need for physical space and / or the social structure of a group. In the modern structure of a consumptive society desperately needs a social system in which it has a relatively stable relationship with each other and is supported by generally accepted values ​​and ideas. But what happens is the opposite. In the industrial society that occurs is the loss of tradition, social values ​​and social ties with others. Fromm asserted that the cause of human aggression is not only the density of the population, but also the destruction of social structure and pure social ties. On the other hand, aggression behavior arises also due to social, psychological, economic, cultural and political conditions. Fromm divides the structure of society into three parts based on his social character. First, it is system A, the life-loving societies. The social character of this society is full of ideals, maintaining the continuity and development of life in all its forms. In a society like this system, destruction or cruelty is very rare, no damaging physical punishment is found. Efforts to work together in the social structure of this society are common. Second, system B, ie non-destructive-aggressive society. This society has the basic element of non destructive, though not the main thing, this society sees aggressiveness and destruction is common. Competition, hierarchy is commonplace. This society has no gentleness, and mutual trust. Third, system C, that is destructive society. His social characters are destructive, aggressive, brutal, revengeful, treacherous and full of hostility. Usually in a society like this very often happens competition, prioritizing wealth, which if not in the form of material form mengunggulkan symbol. Judging from the human desires and social conditions, whether in the social structure or the group system, will defend itself from the dangers that threaten its biological interests. But to understand the phenomenon of human destructiveness, Fromm said, what needs attention is the neglect of religious spiritual meaning and motivation when in an atmosphere and conditions that raged. The nation, the nation and the honor of its citizens become worshiped, and the two sides of the conflict are willing to sacrifice themselves, their children and their property for the sake of “the god”. Here Fromm analogized a religious ritual (sect) into the mass uncertain situation of the masses, that is by describing “a person or group dares to bet anything for what he defends despite.” Fromm emphasizes that to understand all the phenomena of destruction and cruelty need to deepen the religious motivations that may exist in them, rather than the destructive motivation and cruelty itself. Why do people tend to use violence? Is the destructiveity of conflicting groups the result of the desire to defend oneself? In discussions of aggression that many branches, alluded to the aggression and narcissism. People who have high narcissism feel very need to maintain self-image. If the self-image is threatened, it reacts with enormous anger, with or without showing it or without realizing it. Whereas in group narcissism, the object is the group. It is said that group narcissism is one of the main sources of human aggressiveness. If the group’s group’s narcissism abuse is done by another group, then an enormous reaction of anger will occur even strongly in favor of the leader’s war policy. But of course this is a single factor, there are other motivations that may be more than just for the self-image of the group, persistence or self-affirmation or group. Simply put, it can be said that the destructiveness and violence in society is not far from the social character of the society itself. For character is a characteristic in which human energy is organized to achieve its ultimate goal, acting instinctively. Human groups have been living in an atmosphere of diversity. The concept of social character is based on the understanding that every form of society needs to use human superiority (in comparison with animals) in the typical ways necessary for the role of society itself. The process of changing general psychic energy into special psychosocial energy is bridged by social character. In short, people must have and know the desire to do what they have to do if they want to be well organized. While the means of character forming, according Fromm, is basically cultural. But it should also be observed, in a psychoanalysis, that human nature traits tend to be destructive if considered as a norm, meaning that destructive nature in humans is a fairness. This means that the characters that are already embedded in humans that can be understood? So that what Hitler has done is understandable because it is embedded in the character of evil and destructive in Hitler? Even in a social group dispute. Because they have their own “aggression” in the group, although they can be temporarily suspended with their advantages as human beings, it is possible that even more violent violence will happen again. Because in social strife between groups it takes another higher group (state) to mediate and overcome the mass violence. So read Erich Fromm’s book we are invited to discuss about millions of human characters that may always change according to the objective circumstances that surround it. Because, indeed, this book is not a single supply of discourse seeking the root of violence and because this book is merely more psychoanalytic. So we still need another discourse of unraveling the origin of violence. But this book still gives the feasibility of knowledge that is more than just knowledge, although the analysis of subjective conditions in it.

Painting:Acrylic on Canvas

Original:One-of-a-kind Artwork

Size:57 W x 78 H x 2 D in

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