David Graham Cooper (1931–1986)

La muerte de la familia es un manifiesto revolucionario, escrito por el antipsiquiatra inglés David Cooper, con la pretensión de conseguir el cambio social.

El libro es una crítica a la familia nuclear de la sociedad capitalista, considerándola fracasada y heredera de la sociedad esclavista y de la sociedad feudal, por lo que propone su desaparición. Habla de la superación de todos los prejuicios que impone la sociedad actual, defendiendo la libertad absoluta. Por ello, hace referencia show more a la “muerte de Dios” y a la revolución social”, diciendo que serán posibles sólo cuando se haya liquidado la familia actual de carácter represivo y jerárquico. Y a su vez ve al instinto como fuente de “salvación”.

Hace una toma de postura frente a las grandes conmociones del tercer mundo, la guerrilla urbana, el cuestionamiento estudiantil de la enseñanza universitaria, las nuevas formas de relación sexual y sobretodo el cuestionamiento de la familia en su estructura actual. show less

The author is a psychiatrist. The destructive nature of school, work, friendship, love, sex and politics. Shows us "strategies" to achieve defeat. Hint: envy, jealousy.

He is angry, relates an "after death" experience, and is over the edge.

The Congress of the Dialectics of Liberation, held in London in 1967, was a unique expression of the politics of modern dissent, in which existential psychiatrists, Marxist intellectuals, anarchists and political leaders met to discuss - and to constitute - the key social issues of the next decade. Amongst others Stokely Carmichael spoke on Black Power, Herbert Marcuse on liberation from the affluent society, R. D. Laing on social pressures and Paul Sweezy on the future of capitalism. In show more exploring the roots of violence in society the speakers analysed personal alienation, repression and student revolution. They then turned to the problems of liberation - of physical and cultural 'guerrilla warfare' to free man from mystification, from the blind destruction of his environment, and from the inhumanity which he projects onto his opponents in family situations, in wars and in racial conflict. The aim of the congress was to create a genuine revolutionary consciousness by fusing ideology and action on the levels of the individual and of mass society. These speeches clearly indicate the rise of a new, forceful and (to some) ominous style of political activity.

"The Congress on the Dialectics of Liberation was held in London at the Roundhouse in Chalk Farm from 15 July to 30 July 1967. The present volume is a compilation of some of the principal addresses delivered on this occasion. I would like to outline in this brief introduction how the Congress came about and in particular why we, the organizers, arranged this meeting between these particular people, why we generated this curious pastiche of eminent scholars and political activists.

The organizing group consisted of four psychiatrists who were very much concerned with radical innovation in their own field - to the extent of their counter-labelling their discipline as anti-psychiatry. The four were Dr. R. D. Laing and myself, also Dr Joseph Berke and Dr Leon Redler. Our experience originated in studies into that predominant form of socially stigmatized madness that is called schizophrenia. Most people who are called mad and who are socially victimized by virtue of that attribution (by being 'put away', being subjected to electric shocks, tranquillizing drugs, and brain-slicing operations, and so on) come from family situations in which there is a desperate need to find some scapegoat, someone who will consent at a certain point of intensity in the whole transaction of the family group to take on the disturbance of each of the others and, in some sense, suffer for them. In this way the scapegoated person would become a diseased object in the family system and the family system would involve medical accomplices in its machinations. The doctors would be used to attach the label 'schizophrenia' to the diseased object and then systematically set about the [8] destruction of that object by the physical and social processes that are termed 'psychiatric treatment'.

All this seemed to us to relate to certain political facts in e world around us. One of the principal facts of this sort as the war of the United States against the Vietnamese people. In this latter situation there seemed to us to be a violent transformation of the idea of 'the enemy'. Firstly, the enemy became transformed into the 'inhuman': that is to say, men who embodied all the most detested and therefore externalized attributes of the 'men' qualities such as underhandedness, cunning, meanness (the conservation of their supplies and supply-lines), 'violence' (the wish to shit on 'us'), and 'rape' (the tearing apart of the Western-imposed family pattern - with its neat analogue, the oriental brothel).

This book is centrally concerned with the analysis destruction - destruction in two senses: firstly, the self-destruction 'of the human species by racism (Carmichael), by greed (Gerassi on Imperialism), by the erosion of our ecological context (Bateson, Goodman), by blind, frightened repression of natural instinctuality (Marcuse), by illusion and mystification (Laing and myself); secondly, closely interwoven with the first sense, these essays study the human conditions under which men destroy each other (Jules Henry's essay on Psychological Preparation for War in particular explored this subject). So it is a book about mass suicide and mass murder and we have to achieve at least a minimal clarity about the 'mechanisms' by which these processes operate before we begin to talk about liberation. However, in each of the essays I have included there are at least strong hints as to how this liberation might be achieved".

David Cooper show less