Abstract
The Iris Murdoch Archives in the Special Collections at Kingston University house a well-marked copy of Theodor Reik’s classic psychoanalytic study of 1941, Masochism in Modern Man.1 Murdoch’s 1957 edition contains both marginal notes and a page of end notes which evidence her keen interest in the topic, and a seeming approval of several of Reik’s observations and conclusions. Reik (1888–1969) was one of the first and most loyal of Freud’s students and a prolific author. He spent 28 years with Freud, before emigrating from Germany to Holland in 1934 and from there to the United States in 1938. Like Murdoch, Reik was extremely interested in sado-masochism: his earliest published work, which was his dissertation, focused on Gustave Flaubert, whose novel The Temptations of Saint Anthony (1874) Reik described as a book concerned with ‘the ascetic writer and his work picturing the psychic crisis of a saint’ (Masochism, p. 5). Reik assures us that his interest in masochism remained constant over the 30 years between the publication of his dissertation and that of Masochism in Modern Man (in its German version Aus Leiden Freuden — literally, Joy from Suffering) in 1940. Both Reik and Murdoch, following Freud, viewed sadism and masochism as two sides of one coin, though others, for example Gilles Deleuze, did not, especially in regard to the etiology of the aberrations.2
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Notes
Theodor Reik, Masochism in Modern Man (New York: Farrar and Straus, 1941). Hereafter Masochism.
Gilles Delueze, Masochism: An Interpretation of Coldness and Cruelty (New York: G. Braziller, 1971), pp. 106ff.
Peter J. Conradi, Iris: The Life of Iris Murdoch (New York: W.W. Norton, 2002), p. 357. Hereafter LIM.
Elias Canetti, Party in the Blitz: The English Years (New York: New Directions Books, 2005), pp. 167–8.
David Morgan, With Love and Rage: A Friendship with Iris Murdoch (Kingston University Press, 2010), pp. 36–7. Hereafter LR.
John Bayley, Elegy for Iris (New York: Picador/St. Martin’s, 1999), p. 58. Hereafter Elegy.
A.N. Wilson, Iris Murdoch as I Knew Her (London: Hutchinson, 2003), p. 164.
Murdoch, The Sovereignty of Good (New York: Routledge, 2001), contains ‘The Idea of Perfection’, ‘On “God” and “Good”’ and the essay of the collection’s title. Hereafter Sovereignty.
Murdoch, The Black Prince (New York: Penguin, 2003), p. 321. All references are to this edition.
See, for example, M. Murdoch, Metaphysics as a Guide to Morals (London: Penguin, 1993): ‘This is the place […] for a distinction between trapped egoistic fantasy, and imagination as a faculty of transcendence’ (p. 86). In The Sovereignty of Good, she writes, ‘The chief enemy of excellence in morality (and also in art) is personal fantasy: the tissue of self-aggrandizing and consoling wishes and dreams which prevents one from seeing what is there outside one’ (p. 57).
Anne Rowe, The Visual Arts and the Novels of Iris Murdoch (Lampeter: Edwin Mellen Press, 2002), p. 146.
Sigmund Freud, The Ego and the Id (New York: W.W. Norton), p. 16, p. 16 n. 1.
Richard L. Rubenstein, ‘Job and Auschwitz’, Union Seminary Quarterly, 25 (Summer 1970), 275.
C.G. Jung, The Collected Works, vol. 11: Psychology and Religion: West and East (Princeton University Press, 1969), p. 228.
Edith Wyss, The Myth of Apollo and Marsyas in the Art of the Italian Renaissance: An Inquiry into the Meaning of Images (Cranbury, NJ: Associated University Presses, 1996), p. 134.
David J. Gordon, Iris Murdoch’s Fables of Unselfing (Columbia: University of Missouri Press, 1995), pp. 58, 57.
See Bran Nicol, ‘Iris Murdoch’s Aesthetics of Masochism’, Journal of Modern Literature, 29(2) (2006), 148–67, in which he makes a good case for the proximity of Bradley to Murdoch, not only in his ideas — for example, about Shakespeare’s masochism — but in his masochistically inspired narrative. Further, Nicol accepts Conradi’s view that Murdoch divided herself into Bradley and Arnold. This might lead one to tout Bradley as the ‘Saint’ to Arnold’s ‘Artist’, as Rowe does (Visual Arts, p. 146). However, Bradley is simply too flawed to be a characterization of either ‘type’. Rather, his story represents Murdoch’s perspicacity in depicting the battle against masochism, as she defined it in The Sovereignty of Good, a struggle that Bradley loses. This leads one to conclude that perhaps Murdoch was not as self-revelatory in The Black Prince as Nicol supposes.
Murdoch, A Fairly Honourable Defeat (London: Penguin, 1972), p. 41. Rowe cites Murdoch in an interview stipulating that ‘the iconography of the painting reveals the flaying as an act of love, not as a punishment’, and concludes that Axel’s perspective supports his creator’s comments (Visual Arts, p. 148). But I would contend that Murdoch, as in The Black Prince, is being superbly objective towards her own view by countering it with a straightforward, unsophisticated objection from a sympathetic character. She clearly shared Axel’s profound interpretation, but she was keenly aware of the limitations of that perspective; namely, as Simon points out, that it ignored the very palpable violence of flaying. Both characters, then, are partly wrong. We find a comparable objectivity in Murdoch’s depiction of Bradley’s sado-masochism: despite her sympathy with the condition, Murdoch shows its many negative ramifications.
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© 2012 Mark Luprecht
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Luprecht, M. (2012). Iris Murdoch and Theodor Reik: Sado-Masochism in The Black Prince. In: Rowe, A., Horner, A. (eds) Iris Murdoch: Texts and Contexts. Palgrave Macmillan, London. https://doi.org/10.1057/9781137271365_9
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DOI: https://doi.org/10.1057/9781137271365_9
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