Relationships
Byung-Chul Han and the Psychological Dimensions of Neoliberalism
A philosopher exposes the psychological toll of neoliberalism.
Posted November 19, 2024 Reviewed by Abigail Fagan
In The Agony of Eros (2017), Byung-Chul Han suggests, “Thinking demands calm. Thinking is an expedition into quietness”. Han, a Korean-born philosopher based in Germany, has emerged as one of Europe’s most-read contemporary thinkers, tackling urgent topics like stress, depression, information overload, social media, and neoliberalism’s effect on the psyche. For psychologists, Han’s work offers a crucial perspective on the ways neoliberalism shapes modern life, with particular attention to how it manipulates emotions, affects mental health, and distorts our relationships with others and ourselves.
Neoliberalism and the Psychology of Emotions
A central theme in Han’s work is his critique of neoliberalism, which he believes has turned emotions into commodities. In Psychopolitics (2017), he argues that neoliberalism no longer controls behavior but has penetrated the psychological realm, turning feelings and emotions into resources to maximize productivity. Han’s idea resonates with the work of scholars like Michael Hardt, who, in his essay “Affective Labor” (1999), describes how emotions have become integrated into capitalist production systems. Both argue that neoliberalism exploits affect, eroding personal boundaries and making individuals feel constantly “on” in personal and professional spaces.
For psychologists, this aligns with current concerns about emotional labor and the rising rates of burnout in a society that demands constant engagement and performance. Han’s portrayal of neoliberalism suggests that individuals are trapped in a cycle of self-exploitation, always striving to be better, faster, and more efficient. This leads to the exhaustion and disconnection he describes in The Burnout Society (2015). This phenomenon manifests in what we might call the psychological consequences of “overperformance”—the inability to rest, reflect, and reconnect with the self meaningfully.
Narcissism and the Disintegration of Love
Han also contends that neoliberalism fosters narcissism, mainly through social media. In The Transparency Society (2015), he argues that contemporary culture forces individuals into a relentless cycle of self-promotion and affirmation. We are constantly compelled to “like” and “be liked,” this continuous validation process distorts genuine connections and emotional intimacy. In his view, this results in a type of narcissism where individuals are not in love with their true selves but with an idealized, market-driven version of who they think they should be. This narcissism leads to a breakdown in our ability to love authentically.
In The Agony of Eros, he writes that love is the only antidote to modern depression, which he defines as a “narcissistic malady”. From a psychological standpoint, Han’s analysis touches on critical relational psychology and attachment theory issues. Narcissism, as understood in psychological terms, often stems from deep insecurities and a fragile sense of self. This preoccupation with self-image—exacerbated by the pressures of neoliberal culture and social media—leads to the burnout and emotional exhaustion he critiques. Moreover, this emphasis on surface-level interaction undermines deeper, more meaningful emotional bonds, which require vulnerability and authentic self-expression, elements crucial for psychological well-being.
Exhaustion and Burnout
Han’s The Burnout Society (2015) has resonated deeply with readers, particularly in the age of widespread anxiety, depression, and the overwhelming sense of fatigue that characterizes modern life. Han distinguishes between being tired and being exhausted. This distinction resembles Gilles Deleuze’s essay “The Exhausted” (1995), where he writes that the “tired can no longer realize, but the exhausted can no longer possibilities… the exhausted exhausts all of the possible.” So, while tiredness can be remedied with rest, exhaustion represents a more profound collapse of the self, where individuals lose hope. The future becomes bleak, and no room is left for imagination or personal growth. It often leads to a type of burnout that is not merely physical but psychological, emotional, and existential.
For psychologists, this depiction of burnout provides a powerful metaphor for understanding many people’s more profound existential crises. The relentless pursuit of productivity and success leaves no space for contemplation or mental recovery. Han’s call for “non-doing” echoes therapeutic practices like mindfulness, which advocates for being present in the moment and creating space for self-reflection.
The Role of Love in Overcoming Burnout
One of Han’s more optimistic ideas is that love has the power to heal the psychological wounds inflicted by neoliberalism. Here, he resembles the Danish existentialist Søren Kierkegaard’s beautiful idea about love and its healing capacity.
Han contrasts the narcissistic self-love society encourages with the more selfless, reciprocal love that can restore meaning to our lives. His perspective aligns with the insights of existential psychologists, who argue that authentic love is essential to human flourishing. Psychologists often emphasize that love—whether romantic, familial, or platonic—fosters a sense of belonging and connection, which is crucial for mental health.
While Han’s prescription of love as a healing force is compelling, he offers little practical guidance on cultivating more compassionate relationships in a society prioritizing individualism and competition. (To some extent, his suggestions are individualistic: tend your garden, listen to classical music, meditate, hike, read Peter Handke, etc.). From a therapeutic standpoint, helping clients engage in genuine, loving relationships requires practical tools such as emotional regulation, empathy, compassion training, etc.
Han’s more philosophical abstractions could be further developed to provide more practical implications for psychologists—or, on the other hand, they might inspire psychologists to find alternative ways of enhancing love and sympathy in a hostile and competitive society.
Concluding remarks
While Han’s work offers valuable insights into the psychological consequences of neoliberalism, his tendency toward binary thinking—good versus bad, beautiful versus ugly—sometimes oversimplifies the complexities of modern life. He has little practical insight into ordinary people’s daily life. For the same reason, Han’s philosophy can appear moralistic, as if he prescribes how people should live rather than exploring the lived experiences and nuances of human behavior. For psychologists, this type of binary thinking can be limiting. Human experience is rarely so clear-cut, and effective therapy often involves helping clients navigate the gray areas of life, embracing both the positive and negative aspects of their experiences.
Byung-Chul Han’s critique of neoliberalism offers profound insights into how modern life affects psychological well-being. His reflections on burnout, narcissism, and love provide a helpful framework for understanding the emotional toll of living in a society that prioritizes productivity over human connection.
