Freud revisited explains the anxieties of the world in 2025.

Almost a century after Sigmund Freud launched The Malaise in CivilizationEven in 1930, the ideas in this essay continue to offer lenses through which to examine the ills of modern society.

In 2025, with the world grappling with growing inequalities, disruptive technologies, and environmental disasters, collective unease seems more acute than ever. Freud explored how social rules generate internal frustrations, and today we see this manifesting in global crises. This article summarizes the six main premises of Freud's text, based on established academic interpretations, and connects them to current malaise, using information from sources such as the World Health Organization (WHO), the United Nations (UN), and the World Economic Forum. To make the discussion accessible, I avoid complex jargon: for example, "instinctive" refers to natural impulses, such as hunger or anger, and "remnant" means something left over from past eras, like an old habit.

Freud's first premise discusses the idea that total happiness is an illusion. Human beings desire unlimited pleasure, but society imposes restrictions that make this impossible. "It is not possible for man to be happy; the plan of Creation does not include this possibility," Freud wrote, emphasizing that suffering is part of everyday life.

However, most philosophers and scholars of the human mind see suffering rooted in the pursuit of fleeting pleasures – such as accumulating material possessions, idolizing physical appearance, or ignoring emotional balance and the spiritual dimension of existence. This superficial pursuit distances people from a deeper satisfaction based on real connections and self-knowledge.

Freud, in his second premise, lists three origins of suffering: the aging and diseased body, the forces of nature that threaten us, and relationships with other people, often conflictual. "Suffering threatens us from three sides: from our own body, condemned to decay and dissolution; from the external world, which can attack us with irresistible destructive forces; and, finally, from our relationships with other men," he stated. This view highlights how civilization offers protection, but also intensifies problems by forcing regulated interactions.

The third premise focuses on the renunciation of instinctive impulses – those basic and spontaneous desires – as the foundation of society. Freud argues that, in order to live together in a group, people must contain these impulses, creating a general dissatisfaction. "Civilization is built upon the renunciation of instincts," he observed, noting that without this control, disorder would take over, but the price is a constant anguish that corrodes daily life.

In the fourth premise, Freud presents the clash between Eros, the life force and the drive for unity, and Thanatos, the drive for death and destruction. Society channels aggression into laws and institutions, but does not extinguish it. "Man is not a gentle creature who desires to be loved, but, on the contrary, a being whose hostility is innate," he wrote.

Here, it's necessary to adjust this 1930s view, developed during the emergence of psychoanalysis, when theories were tested in real time – like trying to change a tire on a moving car. Over time, more mature analyses show that human nature is not inherently hostile. As Shoghi Effendi (1897-1957) said, man is like a mine rich in priceless gems; only education reveals these treasures, benefiting everyone. Effendi saw humanity as a battlefield between light and darkness, where education and spiritual guidance determine the course of action. Thus, human beings can choose altruism or cruelty, depending on how they direct their abilities.

The fifth premise criticizes religion as an illusory defense against suffering, comparing it to an illogical, childish projection. "Religions are attempts to dominate the sensory world, given by perception, through the world of desires," argued Freud. But, analyzing the history of civilizations, I consider this perspective outdated and inaccurate. Religion, in its essence, serves as the greatest instrument for ordering the world and bringing peace to its inhabitants. Its purpose is not to divide, but to unite hearts and nations, promoting justice, cooperation, and solidarity. When distorted into fanaticism or hatred, it loses its meaning and needs purification.

Shoghi Effendi emphasized that religion is “the only force that can discipline human nature, restrain its destructive instincts, and develop its noble capacities.” It does not block progress; on the contrary, it provides its spiritual foundation. I firmly distinguish the God who created man from the god fabricated by humans, which often reflects personal failings.

Finally, the sixth premise addresses guilt originating from the superego, the part of the mind that absorbs social rules and punishes internally. Freud links this to the redirection of aggression towards oneself, increasing unhappiness. "The feeling of guilt is the most important problem in the development of civilization," he stated, connecting it to social progress which, paradoxically, deepens unease.

These Freudian ideas are not obsolete remnants; they help us understand the unease of 2025, intensified by real challenges.

The illusion of happiness clashes with a mental health epidemic. The WHO reports that more than 1 billion people will be living with mental disorders by 2025, with anxiety and depression being the most common, costing trillions to the global economy. In Brazil, these problems have doubled in a decade, affecting workers and families, aggravated by the remnants of social isolation. Imagine a young person in São Paulo, scrolling through their phone at night, comparing their life to perfect images – this illustrates how the pursuit of material pleasures amplifies suffering.

Instinctive renunciation is reflected in economic inequality, which forces billions to forgo basic necessities. The UN indicates that 690 million people live on less than US$2,15 a day. In Brazil, income concentration has accelerated, with the rich earning 40 times more than the poorest half, fueling tensions in favelas and on the streets. Consider, reader, families in the peripheries fighting for food while billionaires travel by private jet – this generates social anger, as Freud predicted.

The forces of nature will manifest themselves in climate change by 2025. A study warns that only three years remain to avoid irreversible impacts, with record temperatures and extreme events affecting billions. Approximately 3,6 billion people are highly vulnerable, as seen in floods in Asia and droughts in Africa. In Brazil, floods in the South are destroying communities, showing how civilization still struggles against the environment. In other words, the environment has been seen as an enemy and not as a partner in our civilizational evolution.

The tension between Eros and Thanatos is evident in the artificial intelligence (AI) revolution. The World Economic Forum predicts that AI will eliminate 92 million jobs by 2025, although it will create 170 million new ones, transforming one in four positions. Workers in factories or offices feel insecure, turning aggression inward, such as mass layoffs in administrative sectors.

The negative view of religion finds an echo in political polarization, which acts as an illusory defense. In 2025, 76% of Brazilians identify as either supporters of the Workers' Party (PT) or supporters of Bolsonaro, and in the US, 80% of Republicans see Democrats as enemies. This division mortally wounds democracies, with hate speech on social media replacing dialogue.

Finally, social media exacerbates superego guilt. Studies show that 70% of young people have mental health problems aggravated by it, with excessive use linked to anxiety, depression, and constant comparison. doomscrolling – Constantly broadcasting bad news – amplifies collective anger, as do toxic online debates.

In 2025, Freudian malaise is a living diagnosis, but with adjustments: education and true spirituality can balance impulses. Civilization progresses, but demands actions to mitigate human costs, such as mental health policies and inclusion. We have a long road ahead to significantly reduce the malaise in which we are trapped.