The Hoarder and the Hustler: Why Capitalism Is Addicted to More

Part 1: The Relationship Between Introjection and Authority in Modern Capitalism

In today’s world, authority is no longer experienced solely as a visible, external force — one embodied by the physical presence of a boss, a bureaucrat, or a ruler. Instead, it has become a spectral entity, haunting us in its absence. The invisible hand of authority, once represented by traditional power structures, now permeates our internal lives, infiltrating our very psyche. This shift reflects the way in which modern capitalism has adapted its mechanisms of control: we are not simply subjugated by external forces, but have internalized these forces, turning them into an internal disciplinary voice. This transformation can be explained through the psychoanalytic concept of introjection.

Introjection, a term rooted in psychoanalytic theory, describes the process by which an individual unconsciously absorbs and internalizes the beliefs, attitudes, and demands of external figures, integrating them into their own psyche. This absorption is not just a superficial mimicry of behaviors but rather a deep, often unconscious, internalization of external expectations and values. When we introject authority, we adopt its rules and demands as if they were our own. The distinction between the self and the external world becomes blurred, and we become our own overseers.

This process of introjection is most powerfully articulated through the formation of the super-ego. In Freudian theory, the super-ego is the moral overseer within the psyche, developed through early interactions with authority figures such as parents. It is through these figures that we learn societal norms, values, and prohibitions. The super-ego becomes a kind of internalized authority, guiding and regulating our behavior even in the absence of any external enforcement. We act not because we are being watched or threatened, but because we have absorbed the rules into our sense of self.

A vivid example of introjection can be found in the case of an obsessional neurotic who has internalized the voice of an authoritarian father. Long after the father’s death, the individual continues to live under the sway of the father’s expectations. The voice of the father, once an external command, now lives within the individual, demanding perfection, obedience, and relentless discipline. This internalized voice becomes the super-ego, which constantly scrutinizes and judges the individual’s actions, pushing them toward unattainable standards.

In a similar manner, under modern neoliberal capitalism, we internalize the demands of the system, even in the absence of visible authority figures. Capitalism thrives not only through external coercion but through the introjection of its values into the individual. The hierarchical power structures that capitalism depends upon — those that prioritize efficiency, productivity, and competition — are not dismantled in the absence of visible bosses or managers. Instead, they become a part of our internal world. We absorb the demands of capitalism and turn them into internal imperatives. The result is a self-regulating subject who, without external force, becomes their own master, their own overseer.

The shift toward self-regulation is visible in the culture of self-optimization that characterizes modern capitalist societies. In this context, the need for external supervisors diminishes because individuals have already internalized the roles of supervisors. The capitalist system, with its emphasis on constant productivity and self-improvement, mirrors the authoritarian father’s voice. The demand for endless efficiency and output becomes an internalized voice within the individual, much like the obsessional subject who continues to hear the father’s commands long after his death.

Nowhere is this more evident than in the rise of hustle culture, a phenomenon that glorifies perpetual work and productivity. Hustle culture perpetuates the idea that constant labor is not only necessary but virtuous. The individual is told that their worth is tied to their productivity, and thus they must always be working, always striving, always achieving. The toxic mindset of hustle culture reduces the individual to a mere cog in the capitalist machine, leading them to push themselves beyond healthy limits, often resulting in burnout, anxiety, and depression.

In this way, the self-exploitation that is central to modern capitalism becomes not only accepted but embraced. People voluntarily participate in their own subjugation, believing that their relentless pursuit of success is a reflection of their freedom and autonomy. The glorification of entrepreneurialism, side hustles, and endless self-improvement reflects the extent to which we have internalized capitalist values. The drive to optimize every moment of our lives, to monetize our hobbies, and to be perpetually productive aligns perfectly with the demands of a system that has no regard for our well-being.

Social media platforms like Instagram, Twitter, and LinkedIn exacerbate this phenomenon by reinforcing the ideals of hustle culture. On these platforms, individuals curate images of success and productivity, further pressuring others to conform to these ideals. Success becomes a performative act, constantly on display for public validation. The pressure to be productive at all times, to continually demonstrate one’s worth, transcends economic class boundaries, binding both the bourgeoisie and the proletariat to the same ideology of self-exploitation. For the bourgeoisie, hustle culture may manifest in the form of the entrepreneurial grind, the pursuit of ever-greater profits and prestige. For the proletariat, it often translates into multiple side jobs or gigs, long hours, and the pressure to constantly prove one’s worth in an increasingly precarious job market.

The supposed freedom offered by neoliberal capitalism is, in reality, an illusion. While the physical presence of authority may no longer be as visible as it once was, its power is no less pervasive. The voice of authority has been introjected into our own psyche, driving us to conform to the imperatives of the system without the need for external force. We believe we are free because we no longer see the direct hand of our masters, but in truth, we are merely obeying commands we have absorbed as our own.

This introjected authority is perhaps more insidious than visible authority because it operates under the guise of autonomy and self-determination. We are told that we are free to choose our paths, to control our destinies, to be responsible for our own success. Yet, this freedom is deeply constrained by the internalized demands of capitalism, which compel us to act in accordance with its values and imperatives. Our sense of self becomes so intertwined with the capitalist system that we no longer recognize where the external commands end and where our own desires begin.

In this way, the capitalist subject is not only subjugated by the system but also becomes an active participant in their own domination. The internalized authority of capitalism, like the authoritarian father’s voice in the obsessional neurotic, becomes a constant, invisible force shaping our thoughts and behaviors. We self-regulate, self-discipline, and self-exploit, all while believing that we are acting out of our own free will.

Part 2: The Clinical Structure of Obsessional Neurosis in Lacanian Psychoanalysis

Within the framework of Lacanian psychoanalysis, obsessional neurosis is marked by a profound relationship with authority, perfectionism, and control. People with an obsessional personality, like the modern capitalist subject, are driven by an internalized authority — often represented by the super-ego — that demands relentless discipline and perfection. These individuals are frequently characterized by a desire for impossibility, a compulsion to set standards so high that they can never be fully achieved.

The obsessional neurotic’s relationship to work is telling. They are often workaholics who are perpetually busy, yet paradoxically, their constant activity is marked by a kind of futility. Zizek describes this phenomenon as “false activity,” where the obsessional is always busy but achieves little of substantive value. This is seen, for example, in the case of Obsessive-Compulsive Disorder (OCD), where individuals may spend hours on compulsive rituals like washing their hands, to the point that they leave no time for truly productive activities. Their need for control over every minute detail leaves them incapable of addressing the more significant issues in their lives.

Similarly, individuals with Obsessive-Compulsive Personality Disorder (OCPD) often overcommit to tasks, attempting to control everything by taking on far more than they can handle. This behavior inevitably leads to failure, as the obsessional neurotic cannot fulfill the impossible standards they have set for themselves. The result is a cycle of chronic disappointment, where promises are broken, and expectations — both internal and external — are left unmet. Both OCD and OCPD represent two different but similar manifestations of an underlying obsessional neurotic structure, whereas “obsessional neurosis” in general also includes subclinical personalities.

A defining characteristic of obsessional neurosis is the tendency to create problems for oneself. The neurotic sets impossible standards not because they believe they can meet them, but precisely because the challenge of impossibility unconsciously adds meaning to their life. If the goal is unattainable, then the neurotic can avoid the anxiety of true failure by never truly succeeding. However, the paradox of this situation is that success, when it does occur, brings only fleeting satisfaction. Even the highest achievements are tainted by the obsessional neurotic’s chronic dissatisfaction, as they inevitably feel that they could have done more or done better.

This perfectionism creates a self-imposed cycle of failure. By setting standards that are impossible to meet, the obsessional neurotic ensures that they will never feel fully satisfied or accomplished. This leads to feelings of inadequacy, frustration, and guilt, as they perceive themselves as constantly falling short of their own expectations. Yet, instead of lowering their standards or relinquishing control, the obsessional neurotic doubles down, setting even more unattainable goals and creating more opportunities for failure.

In response to this cycle of failure, the obsessional neurotic seeks to compensate by asserting even greater control over their environment. This over-compensation reflects their deep-seated feeling of powerlessness. The more they feel powerless in the face of their own failures, the more they try to exert control over every aspect of their lives. This control, however, is an illusion, as it is driven by the very sense of inadequacy that the neurotic is trying to escape.

The relationship between obsessional neurosis and the super-ego is crucial in understanding the internal dynamics of the obsessional’s psyche. Whereas hysterical neurosis is marked by projection — the hysteric blames external circumstances or other people for their dissatisfaction — the obsessional neurotic is defined by introjection. The obsessional neurotic takes on the burden of responsibility, feeling that they must manage and control everything. They internalize external demands, turning them into their own expectations, and when they fail to meet these expectations, they feel overwhelming guilt.

The super-ego in the obsessional neurotic is a harsh, punitive force, constantly demanding more and never satisfied. It is the internalized voice of authority — whether that of a parent, a societal norm, or the capitalist system itself — that continually pushes the obsessional neurotic to overextend themselves. The super-ego is a sadistic agency with paradoxical demands: the more you obey the super-ego’s demands, the guiltier you feel. This internalized authority is relentless in its demands for perfection, productivity, and control, and the neurotic can never escape its scrutiny.

The guilt felt by the obsessional neurotic is directly tied to their inability to meet the impossible standards set by their super-ego. This guilt is not just a fleeting emotion but a fundamental part of their psychic structure. The neurotic feels that they are always falling short, always failing to live up to the internalized demands of the super-ego. In this way, the obsessional neurotic’s relationship to the super-ego mirrors the internalized capitalist authority that demands constant productivity and success.

Part 3: The Obsessional Structure of Capitalism

Capitalism, particularly in its neoliberal form, mirrors the psychic structure of obsessional neurosis. Like the obsessional neurotic, capitalism is driven by an insatiable desire for control, productivity, and perfection. The capitalist system continually demands more — more production, more efficiency, more growth — without ever reaching a point of satisfaction. Just as the obsessional neurotic sets impossible standards for themselves, capitalism sets impossible standards for its participants, leading to a cycle of overwork, burnout, and eventual failure.

This obsessional structure is most evident in the way capitalism perpetuates the belief that individuals must always be doing more, achieving more, and controlling more to be successful. The overcommitment that defines obsessional neurosis is reflected in the “protestant work ethic” of workers and entrepreneurs in capitalist economies. Individuals are encouraged to take on excessive workloads, to juggle multiple jobs or projects, and to pursue endless self-improvement, all while being told that their success is a measure of their worth.

However, just as the obsessional neurotic inevitably falls short of their impossible standards, so too do individuals within capitalist societies. The result is a cycle of overwork and burnout, where individuals push themselves to their limits only to find that they cannot meet the demands placed upon them. The capitalist system thrives on this cycle, as it creates a perpetual state of dissatisfaction that drives individuals to keep striving, keep working, and keep consuming in an attempt to fill the void.

American society, in particular, is prone to obsessional neurosis due to its cultural emphasis on individualism, success, and the Protestant work ethic. The idea that hard work and self-discipline are inherently virtuous has deep roots in American culture, shaping the way individuals relate to work, success, and their own self-worth. This cultural imperative to be constantly productive and to take personal responsibility for one’s success mirrors the obsessional neurotic’s compulsion to control every aspect of their life.

The Protestant work ethic, as described by Max Weber, reinforces the idea that material success is a sign of moral virtue, while failure is a personal failing. This cultural narrative drives individuals to push themselves beyond their limits, to constantly strive for more, and to view any form of rest or leisure as a sign of weakness. In this way, American culture exacerbates the obsessional tendencies already present in capitalism, creating an environment where overwork and self-exploitation are not only normalized but celebrated.

This cultural emphasis on productivity and achievement pushes individuals into cycles of false activity, where they engage in constant motion without achieving real change. Like the obsessional neurotic who compulsively washes their hands or organizes their belongings, individuals in capitalist societies engage in busywork to stave off deeper anxieties. The fear of inactivity or waste drives them to overcommit to projects and tasks, not because these activities are meaningful, but because they offer a temporary reprieve from the underlying sense of failure and inadequacy.

One of the most striking parallels between obsessional neurosis and capitalist societies is the relationship between control and powerlessness. The obsessional neurotic attempts to exert control over every aspect of their life precisely because they feel a deep sense of powerlessness. This dynamic is mirrored in the capitalist workplace, where workers are often powerless in the face of hierarchical, authoritarian power structures.

The traditional capitalist workplace is characterized by a strict hierarchy, where employees are expected to follow the commands of their employers without question. The worker is like a slave in this system, submitting to the demands of their employer while having little to no say in the decisions that affect their work. Despite this powerlessness, capitalist ideology perpetuates the illusion of freedom and control, telling workers that they are responsible for their own success and that they must “pull themselves up by their bootstraps” to improve their situation.

This imperative to take responsibility and control over one’s life is an obsessional tendency, one that mirrors the neurotic’s attempt to over-compensate for their lack of control. Just as the obsessional neurotic introjects external demands into their super-ego, the capitalist worker internalizes the demands of the system, believing that they are personally responsible for their success or failure. The pressure for success under hustle culture — the belief that one must always be productive, always striving, always working — reflects the same internalized authority that drives the obsessional neurotic to overextend themselves.

This obsessional structure is rooted in the introjection of capitalist values into the individual psyche. Just as the obsessional neurotic internalizes the demands of the super-ego, the capitalist subject internalizes the demands of the system, becoming their own overseer. The result is a self-regulating, self-exploiting subject who is trapped in a cycle of failure and guilt, always striving for perfection but never able to achieve it.

In this way, capitalism does not just exploit workers externally; it also exploits them internally, turning their own sense of responsibility and control against them. The capitalist subject becomes master and slave in one, perpetually driven by an internalized authority that demands more, even when there is nothing left to give. And so, like the obsessional neurotic, the capitalist subject remains trapped in an endless pursuit of unattainable goals, never fully satisfied, never truly free.

Part 4: Hoarding and Accumulation: The Paradox of Obsessional Neurosis and Capitalism

One of the more perplexing aspects of obsessional neurosis is the paradox between the subject’s obsession with order and cleanliness, and their tendency toward hoarding. While at first glance, these two tendencies seem contradictory — on one hand, the neurotic strives for control and cleanliness, and on the other, they accumulate unnecessary objects — this paradox reveals deeper layers of the obsessional neurotic’s relationship with control, value, and possession.

Obsessive-compulsive individuals often go to great lengths to keep their environments meticulously clean and organized. They engage in rituals of order, such as repeatedly cleaning surfaces or arranging items in a specific way, as a means of asserting control over their external world. These rituals serve as a defense mechanism, helping them stave off the anxiety that arises from feeling powerless or out of control. However, despite this obsession with cleanliness and order, many obsessional neurotics paradoxically hoard objects — keeping items that they do not need, but feel compelled to retain for reasons they themselves may not fully understand.

Hoarding, in this context, can be understood as an extension of the obsessional neurotic’s desire for control. By holding onto objects, the neurotic feels that they are preserving something tangible — something they can exert power over in an otherwise uncertain and chaotic world. The objects represent security and certainty in a world where the neurotic feels constantly on the verge of losing control. The act of hoarding, then, is not just about the accumulation of things, but about accumulating control — or at least the illusion of control.

At the same time, the hoarding of objects serves as a material manifestation of the neurotic’s perfectionism and fear of loss. The neurotic is often reluctant to let go of things because doing so would represent a failure to maintain the perfect system they have constructed in their minds. Each object retained is a symbolic attempt to stave off imperfection, decay, and entropy. However, this act of accumulation often becomes overwhelming, resulting in clutter and disorganization that contradicts the neurotic’s original desire for order. The neurotic finds themselves trapped in a cycle where the more they try to control their environment through accumulation, the more disorder they create, mirroring the broader dynamics of obsessional failure discussed earlier.

This paradox of obsession and accumulation in the individual is mirrored on a grand scale within the capitalist system, which is similarly defined by an insatiable drive to accumulate wealth and capital. Capitalism, in its most fundamental sense, is the first economic system in history where accumulation is not merely incidental but its central logic. Unlike pre-capitalist economies, which were often defined by subsistence or cyclical modes of production, capitalism operates on the principle of endless accumulation — not merely for survival, but for its own sake. In much the same way that the obsessional neurotic hoards objects they don’t need, capitalism accumulates wealth beyond what is necessary for basic needs or even prosperity.

The capitalist system’s emphasis on profit maximization and wealth accumulation mirrors the obsessional neurotic’s compulsive hoarding of objects. In both cases, the act of accumulation is not driven by a clear, rational purpose but by a deeper psychological or structural imperative. Just as the neurotic clings to their objects out of a fear of loss and a desire for control, capitalism hoards capital as a means of maintaining dominance, control, and security in a competitive market.

Moreover, just as hoarding in the neurotic leads to clutter and disorder, so too does the capitalist system’s relentless accumulation of wealth lead to inequality, inefficiency, and disorder on a societal level. The accumulation of wealth in the hands of a few creates vast disparities in wealth distribution, leading to social and economic crises. Capitalist accumulation, like neurotic hoarding, leads to disruption rather than order; it destabilizes economies and societies as resources are concentrated in fewer and fewer hands, while the majority struggle to survive.

The comparison between the obsessional neurotic’s hoarding and capitalism’s accumulation of wealth reveals a shared underlying anxiety about scarcity and control. In the neurotic, this anxiety manifests in the irrational belief that material objects will provide security or stave off disaster. In capitalism, the system is driven by a similar anxiety — capital must always be accumulating, investments must always grow, and markets must always expand. The system cannot rest or stabilize because the logic of accumulation is endless. It is not enough for capitalism to meet the needs of society; it must continually expand, innovate, and hoard capital to ensure its own survival.

This dynamic is reflected in the way capitalism constantly generates new markets, new desires, and new forms of consumption, much like how the obsessional neurotic generates new tasks, new rituals, and new objects to hoard. The system’s insatiable drive for growth and accumulation mirrors the neurotic’s compulsion to fill their environment with unnecessary objects. Both are caught in a loop of perpetual accumulation without end or purpose. In both cases, the act of hoarding or accumulating does not resolve the underlying anxiety; it merely perpetuates it, creating a never-ending cycle of insatiability.

Thus, just as the obsessional neurotic’s hoarding reveals the underlying contradictions of their psyche, capitalism’s drive for accumulation reveals the contradictions of the system itself. Both are trapped in a cycle where the more they accumulate, the less secure they feel, perpetuating a relentless pursuit of more that can never be satisfied. Ultimately, both the individual neurotic and the capitalist system are left in a state of perpetual insatiability, forever accumulating but never truly fulfilled.