Imagine a political leader who is cunning, ambitious, ruthless, deceptive, bitter, manipulative, amoral, paranoid, cynical, relentless, and self-absorbed—a man whose drive for power knows no bounds and whose charm masks a heart devoid of scruples. He wants desperately to rule the land and receive the acclaim accorded rulers, basking in the glory of power. He can turn on the charm at a moment's notice, especially in public settings, disarming those around him with humor, always at the expense of others. His philosophy is that might is right: the display and exercise of dominating power is, in his view, the "right" way to be. I am talking, of course, about Richard III in Shakespeare's play by that name.
At the start of the play, Richard, Duke of Gloucester, is a member of the royal family but not next in line for the throne. Through a series of manipulative, ruthless, and murderous actions, he orchestrates the downfall of those standing between him and the crown. By Act IV, he successfully usurps the throne and is crowned King Richard III. However, his reign is marked by paranoia, tyranny, and increasing isolation as his actions alienate even his closest allies. While he achieves kingship, his rule is unstable and short-lived, culminating in his defeat and death at the Battle of Bosworth Field, where Henry Tudor (later King Henry VII) ends his reign. Thus, in the play, Richard is both a scheming usurper and, for a time, the actual king.
In short, Richard’s story ends poorly because his lust for power and disregard for morality ultimately destroy him. Shakespeare’s play serves as a cautionary tale about the consequences of unchecked ambition, the fragility of power gained through treachery, and the inevitability of justice, whether delivered by human hands or divine forces.
A Freudian Analysis: The Psychology of Domination
A Freudian psychoanalyst might approach Richard III through the lens of Freud's theories on personality structure, unconscious drives, and childhood development. Richard’s cunning, ruthless, and manipulative behavior can be understood as an expression of an overactive id—the part of the psyche Freud associated with primal desires and the pursuit of immediate gratification. His relentless ambition and greed for power suggest that his behavior is driven by unconscious desires for dominance, recognition, and perhaps a deeper need to compensate for perceived inadequacies or past traumas. The philosophy that "might is right" aligns with an id-dominated worldview, where the pursuit of personal power overrides considerations of morality or social norms.
While the id fuels Richard’s ambition, his ego—the rational and strategic part of his psyche—helps him achieve his goals through calculated deception and manipulation. Richard’s ability to charm and disarm those around him reflects his mastery of social performance, which a Freudian psychoanalyst might interpret as a defense mechanism. His humor, often at the expense of others, serves as a tool to mask his darker intentions and maintain his grip on power. The ego, in Richard’s case, is not in service of tempering the id but rather facilitating its destructive aims.
Richard’s behavior also suggests a significant deficit in the superego, the part of the psyche associated with internalized societal norms and moral values. For Freud, the superego develops in early childhood through identification with parental figures and the adoption of cultural values. A Freudian analyst might speculate that Richard’s superego failed to fully develop due to early experiences of rejection, neglect, or trauma. Shakespeare’s portrayal of Richard as a physically deformed figure could be interpreted symbolically: his physical appearance reflecting a psychic wound or internalized sense of inferiority. This wounded self-image might explain his lack of moral restraint and his drive to assert dominance at all costs.
Whiteheadian Insights: Relationality and Creative Potential
While Freudian psychoanalysis provides valuable insights into the psychological forces driving Richard III, a Whiteheadian perspective adds a cosmic and relational dimension to understanding his character. Alfred North Whitehead’s philosophy emphasizes that all entities, including human beings, are part of an interconnected web of relationships. At every moment, each entity experiences the world and responds creatively to the possibilities presented to it.
For Whitehead, even destructive actions, like those of Richard III, are expressions of this fundamental creativity, albeit distorted and misdirected. In a Whiteheadian framework, Richard’s relentless ambition and manipulative charm could be understood as a misuse of his creative potential. Every moment of Richard’s life offers him an "initial aim"—a lure from the universe or God toward beauty, harmony, and relational growth. However, Richard consistently rejects these lures in favor of self-centered goals. His philosophy that "might is right" reflects a fundamental alienation from the relational nature of existence. Instead of seeking fulfillment in community and shared well-being, Richard isolates himself, turning his creative energy toward domination and destruction.
Whitehead’s philosophy also includes the idea that each human being carries a personal unconscious that shapes their life, as well as a collective unconscious that connects humanity. This personal unconscious includes memories, including traumas, from childhood and other experiences. These memories can act as sources of neuroses or, in some instances, psychoses. Richard’s actions might be seen as shaped by such unconscious influences, with his traumas and unmet needs driving his relentless ambition and paranoia. The interplay of these unconscious elements with his conscious decisions reflects the depth and complexity of human experience in Whitehead’s thought.
Can Richard Be Transformed? A Therapeutic Approach
A Whitehead-influenced therapy might help Richard align his creative potential with relational and constructive goals. Such therapy would encourage him to recognize the interconnectedness of life, fostering an awareness of the harm his actions cause not only to others but also to himself. It would reorient him toward the positive possibilities—the "initial aims"—available in every moment. Through relational exercises, guided reflections, and small, incremental changes, Richard could begin to move away from domination and toward community-building. By reframing power as relational empowerment and tapping into the creative potential of his experiences, Richard might come to see the satisfaction and richness found in collaboration and mutual respect.
For such therapy to succeed, Richard would need at least a glimmer of openness to transformation. His paranoia, distrust, and ingrained patterns of domination would pose significant challenges. However, Whiteheadian therapy’s emphasis on relationality, gradual change, and the lure of beauty might offer Richard a pathway toward his better self—if he were willing to embrace it. Whether or not he fully transforms, even small shifts in his perspective could bring moments of redemption and relational growth.
A Path to Redemption
This therapeutic approach underscores the potential for transformation inherent in all beings, even those as seemingly hardened as Richard III. By aligning with the relational and creative dynamics of existence, a lured by a cosmic Love (God) at the heart of the universe, even the most destructive patterns can, in theory, be redirected toward richer and more harmonious ways of being. Together, Freudian analysis and Whiteheadian insights provide a multidimensional framework for understanding Richard’s complexity and the paths that might lead to his redemption. Shakespeare’s Richard III remains not only a cautionary tale about the consequences of unchecked ambition but also a reminder of the potential for transformation, even in the darkest corners of human nature.