It's always been interesting to me that Freud's dour assessment of civilization was written at that moment in Europe when Enlightenment rationalism came crashing down and lay all about him in shards. That book and T.S. Eliot's The Wasteland, likewise written in the 1920s, stand as cultural benchmarks that mark the end of the civilizing impulse that animated the West from the time of the Renaissance. World War I was the war that marked the end of the modern era, and World War II was the war that marked the beginning of the postmodern. That's how I have come to think of it, anyway.
Freud's 1929 book was a development of ideas he introduced in his 1927 book, The Future of an Illusion, in which he attacks organized religion as a collective neurosis. Both books have become more or less the background music that plays in most secularist thinking since then. Until recently it has been impossible for any self-respecting modern intellectual to accept that religion is anything but a form of delusional wish-fulfillment born out of the fundamental inability human beings have to accept the real ugliness and horror in the world, not the least of which is the prospect of their own deaths.
Civilization, according to Freud, is essentially the product of the fundamental tradeoff humans make to live in an ordered, secure world. The rule of law is the foundation of any civilization, for without it the law of the jungle prevails, and according to that law, the strong dominate the weak. Without the restraint of civilizing laws, the stronger prey on the weaker, the former searching out the latter to satisfy their instinctual drives, which boil down to sex, money, power.
I am inclined to think of Power as primary, and the other two as secondary. Power is aggression. Aggression is about one person or a group of persons seeking to dominate another. As Hegel pointed out way before Nietzsche, Freud, and Adler, this aggression is not economically motivated; it's about prestige. It's about the ego rush one feels in victory. Wealth and sexual satisfaction are a byproduct. They are the trappings of power. You must be powerful if you were able to acquire all that wealth and to obtain all those slaves and wives.
Premoderns understand this seeking after prestige as essential for their "honor." Their value as human beings depended on how much of it they got, and the worst possible thing that could happen to them would be to lose it. The Chinese call it "losing face" which is basically the same thing. You lose your honor, you lose your face, you lose your identity. You're nobody. Your identity is in this sense completely a social construction. There's nobody at home behind the mask.
In its most primitive form this is a prestige battle to the death. The truly noble person is the one who would rather die than submit. This sentiment is echoed in the New Hampshire state slogan and imprinted on all New Hampshire license plates: "Live free or die." The slave is the one who makes the calculation that it would be better to live serving the one who vanquished him than to be slain by him. He chooses submission. Any feudal hierarchy is based on this fundamental transaction. And it's why Roman emperors and medieval kings were always having to put down rebellions by ambitious generals, dukes, and barons who lusted to have more face.
The whole point for those in the old aristocracy was "honor", and honor was something that depended on station, and station was something you took by force of arms. The question they would ask themselves was basically: Do I have have the balls or don't I? This is barbarism, of course, but at least these men were men, not alienated, faceless wimps sitting in cubbies in big, anonymous, high-rise cages. It was a barbarism mitigated to a certain extent in the high middle ages by the Christian-inspired chivalric code and the tradition of courtly love.
But it affected not at all the earlier Christian rulers, the Roman emperors and their Germanic successors in the west. The whole underlying prestige-centered honor code was barbaric through and through. The ideas 'face' and 'honor' are utterly inimicable to the spirit of the gospels. The whole movement of Christianity is one away from external identity props and toward the discovery of an interior identity, the face that is created in the image and likeness of God, where we live as citizens of the Kingdom born within, as the gospels describe it. The idea of face and honor are absurdities for citizens who abide there. But that's not something you can organize a civilization around, unless you have a critical mass of people who have this interior sense of the order of things, and clearly there was no such critical mass in the post-Constantinian Christendom, nor is there one now, or perhaps ever.
Until such a day when a critical mass develops, a true Christianity is more of a leaven in any civilization in which there are true Christians. It's influence is subtle, and it works more on the periphery than at the center.
Back to Freud: His point was that civilization in suppressing aggression creates alienation. Alienation is what happens to human beings when they are cut off from their instinctual life. It happens when they make a choice for safety and conformity of the group that comes with renouncing one's impulse life. It is the condition of the slave. This, according to Freud, is the source of the discontent that must necessarily come with civilization. Becoming civilized in modern societies (since Hobbes anyway) requires submitting to the law, and submitting is always an act of slavishness.
Most of the "advanced" thought since Freud has been about finding ways to more become instinctual and less civilized, but at the same time "nice." Wild and crazy, but loveable, like John Belushi or Jack Black. These are our contemporary models for what it means to be un-alienated. The way this works in practice is while continuing to suppress aggression, give more free rein to the pursuit of sex and money, and to put a happy face on both. Consumer capitalism provides the political cultural framework that celebrates this solution to the problem of alienation. And it works insofar as it satisfies what is most vulgar and barbaric in human desire, but fails in all the truly important ways. And then we fight endless wars to give an outlet to those who need to earn a 'face' through mortal combat.
Freud's idea of civilization is the opposite of what I mean by it, but it's understandable because his experience of it is mainly of its collapse. The people he was treating were living in forms that had no inner vitality. That was Nietzsche's big idea--there was no there there anymore; there are only the empty forms, like a copse of dead trees. They point to something that once lived but no longer does.
Nevertheless people hang onto those dead forms and because their sense of self is deeply entiwined with them, and this clinging to lifeless forms is the essence of alienation, because in order to be un-alienated you have to be in touch with Life, something green and living. For Freud that meant the suppressed instinctuall life of formalistic Victorians, a suppression of life impulses that arise from below, so to speak. But the late 19th century in its mechanistic materialism created as sytem that also suppressed life that descends from above, so to speak.
The goal of civilization is not to suppress life but to create forms for its expression in such a way that we are raised up above the barbaric and purlely instinct-driven. But that does not require a suppression of instinct, but rather humanizing it. And the humanization, I'd argue, is only possible by the intrduction of something outside the barbaric eat-or-be-eaten system, and that would be the leavening effects of 'grace'.
Freud and Darwin would have described the situation accurately if the world were indeed a closed system. But something enters from outside the system that has this leavening effect. You don't have to be a believer to know what it is. We've all experienced it at one time or another. True advances in the human story occur when grace and human instinct combine to create something new. The instincts are the raw material. Grace is the active principle inspiring our imaginations, and the human will works with both to bring something of value into the world. It can be a small thing; it can be a great thing. But if it is worth anything, all three were essential in its making.
In the early years, many of the Christians who "got it", the ones who understood that the kingdom was within and that one's identity was not solely determined by social constructions, headed out into the wasteland. In the period in which we live, celebrated by T.S. Eliot's famous poem, people who get it no longer have to flee into the wasteland because the wasteland has come to us. They get that's our life now, and so we must learn to wander in it, in a way analogous to the Israelites of old, but as with ordering from Amazon, no need to go out, it has been delivered to us right at home. Nevertheless we long for the fleshpots of Egypt and find it hard to hope that there might be any landscape physical or psychic, exterior or interior, in our future that is flowing with milk and honey.