The 1st on psychodynamics
“Wer nicht auf dreitausend Jahre zurückgreifen kann, lebt von der Hand in den Mund.”
“He who cannot draw on three thousand years is living from hand to mouth.” – Goethe
This essay attempts to explore the psychology of pleasure, particularly as it relates to two dominant channels of sensory gratification: voyeurism and the Colosseum phenomenon. These phenomena manifest most vividly in the modern entertainment and sports industries, which—aside from belief systems centered on restraint and introspection—remain primary arenas for pleasure-seeking behavior.
With rapid advancements in visualization technology and the personalization of digital media, entertainment has undergone a profound transformation. From the early days of theater to the silver screen, from television to social media platforms like TikTok and Instagram, the focus has steadily shifted toward content that is voyeuristic, dramatic, tragic, and heroic. At the center of this evolution lies the concept of “The Gaze”—a cornerstone in visual culture and pleasure theory. Pornography, arguably the most explicit manifestation of this gaze, has become a defining feature of contemporary civilization in its approach to libidinal gratification. Its widespread availability illustrates how deeply modern society’s understanding of pleasure is entwined with spectacle and voyeurism, shaping both entertainment habits and personal identity.
Setting aside the voyeuristic dimension, this essay focuses instead on what might be called the Colosseum phenomenon, particularly as it relates to the philosophy of sports. To unpack this, Freudian psychodynamics—especially the structural model of the psyche (Id, Ego, and Superego)—will serve as a conceptual framework.
From early human civilizations, the tendency to project ideals onto heroic figures—what Freud might associate with the Superego—has been evident. These projections manifest in the adoration of Messianic, savior-like personalities, particularly in sports, where players become symbols of hope, identity, and higher meaning. The ancient Olympics, rooted in Greek life, laid early foundations for this, though their cultural legacy was somewhat limited in psychodynamic impact compared to the Roman Colosseum’s philosophy—marked by pragmatism, spectacle, and power. This Roman mindset echoes in today’s commercialized sports culture.
Modern sports have become increasingly humanistic on the surface, but they remain deeply embedded in capitalist and political frameworks. The rise of sports leagues, franchise ownership, and nation-state rivalries introduces not just entertainment but a psychological and ideological projection of identity and politics. Consider the politicization of sports through actions like boycotts (e.g., Russia’s Olympic ban), diplomatic sports tensions (e.g., India-Pakistan cricket), and selective global inclusions (e.g., Israel’s presence in international events). These decisions are not just political—they engage deep psychodynamic mechanisms of group identity, belonging, and power.
A modern example of political foresight in the sports arena is King Salman of Saudi Arabia, whose socio-political reforms—such as loosening social restrictions, empowering women, and liberalizing entertainment—reflect a calculated modernization strategy. After Qatar’s rising influence through its successful hosting of the FIFA World Cup, Saudi Arabia secured the bid for 2034, signaling not just a sporting ambition, but a broader geopolitical and cultural rebranding.
As a personal note, I support the Quetta Gladiators, a Pakistan Super League team—a microcosmic example of how personal identities can attach to franchises, mirroring the tribal affiliations and emotional investments of the ancient Colosseum crowd.
Pakistan, in many ways, represents a deviation from the archetypal patterns discussed above. Attempts to utilize sports and entertainment for political narratives have had mixed success. The military establishment has often acted as the central power broker, forming a military-political-entertainment complex. Attempts to manufacture patriotism through ISPR-sponsored songs and films have often backfired, failing to resonate with the public psyche. A striking example is Imran Khan—a legendary cricketer-turned-politician. Initially hailed as a national hero and elevated to the position of Prime Minister by the “kingmakers”, his political power illustrates the dynamics of heroic projection. Despite the political fallout and the experiment’s failure, Khan continues to be viewed by many as a savior figure—a final hope for systemic reform. This reflects the enduring power of the Colosseum phenomenon: a society’s yearning for spectacle, salvation, and meaning through symbolic individuals.
