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禺賵丿 賵 賳賴丕丿
The Ego and the Id ranks high among the works of Freud's later years. The heart of his concern is the ego, which he sees battling with three forces: the id, the super-ego, and the outside world.
Of the various English translations of Freud's major works to appear in his lifetime, only one was authorized by Freud himself: The Standard Edition of the Complete Psychological Works of Sigmund Freud under the general editorship of James Strachey.
Freud approved the overall editorial plan, specific renderings of key words and phrases, and the addition of valuable notes, from bibliographical and explanatory. Many of the translations were done by Strachey himself; the rest were prepared under his supervision. The result was to place the Standard Edition in a position of unquestioned supremacy over all other existing versions.
Of the various English translations of Freud's major works to appear in his lifetime, only one was authorized by Freud himself: The Standard Edition of the Complete Psychological Works of Sigmund Freud under the general editorship of James Strachey.
Freud approved the overall editorial plan, specific renderings of key words and phrases, and the addition of valuable notes, from bibliographical and explanatory. Many of the translations were done by Strachey himself; the rest were prepared under his supervision. The result was to place the Standard Edition in a position of unquestioned supremacy over all other existing versions.
29 pages, ebook
First published January 1, 1923
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About the author
Sigmund Freud
4,249听books8,188听followersDr. Sigismund Freud (later changed to Sigmund) was a neurologist and the founder of psychoanalysis, who created an entirely new approach to the understanding of the human personality. He is regarded as one of the most influential鈥攁nd controversial鈥攎inds of the 20th century.
In 1873, Freud began to study medicine at the University of Vienna. After graduating, he worked at the Vienna General Hospital. He collaborated with Josef Breuer in treating hysteria by the recall of painful experiences under hypnosis. In 1885, Freud went to Paris as a student of the neurologist Jean Charcot. On his return to Vienna the following year, Freud set up in private practice, specialising in nervous and brain disorders. The same year he married Martha Bernays, with whom he had six children.
Freud developed the theory that humans have an unconscious in which sexual and aggressive impulses are in perpetual conflict for supremacy with the defences against them. In 1897, he began an intensive analysis of himself. In 1900, his major work 'The Interpretation of Dreams' was published in which Freud analysed dreams in terms of unconscious desires and experiences.
In 1902, Freud was appointed Professor of Neuropathology at the University of Vienna, a post he held until 1938. Although the medical establishment disagreed with many of his theories, a group of pupils and followers began to gather around Freud. In 1910, the International Psychoanalytic Association was founded with Carl Jung, a close associate of Freud's, as the president. Jung later broke with Freud and developed his own theories.
After World War One, Freud spent less time in clinical observation and concentrated on the application of his theories to history, art, literature and anthropology. In 1923, he published 'The Ego and the Id', which suggested a new structural model of the mind, divided into the 'id, the 'ego' and the 'superego'.
In 1933, the Nazis publicly burnt a number of Freud's books. In 1938, shortly after the Nazis annexed Austria, Freud left Vienna for London with his wife and daughter Anna.
Freud had been diagnosed with cancer of the jaw in 1923, and underwent more than 30 operations. He died of cancer on 23 September 1939.
In 1873, Freud began to study medicine at the University of Vienna. After graduating, he worked at the Vienna General Hospital. He collaborated with Josef Breuer in treating hysteria by the recall of painful experiences under hypnosis. In 1885, Freud went to Paris as a student of the neurologist Jean Charcot. On his return to Vienna the following year, Freud set up in private practice, specialising in nervous and brain disorders. The same year he married Martha Bernays, with whom he had six children.
Freud developed the theory that humans have an unconscious in which sexual and aggressive impulses are in perpetual conflict for supremacy with the defences against them. In 1897, he began an intensive analysis of himself. In 1900, his major work 'The Interpretation of Dreams' was published in which Freud analysed dreams in terms of unconscious desires and experiences.
In 1902, Freud was appointed Professor of Neuropathology at the University of Vienna, a post he held until 1938. Although the medical establishment disagreed with many of his theories, a group of pupils and followers began to gather around Freud. In 1910, the International Psychoanalytic Association was founded with Carl Jung, a close associate of Freud's, as the president. Jung later broke with Freud and developed his own theories.
After World War One, Freud spent less time in clinical observation and concentrated on the application of his theories to history, art, literature and anthropology. In 1923, he published 'The Ego and the Id', which suggested a new structural model of the mind, divided into the 'id, the 'ego' and the 'superego'.
In 1933, the Nazis publicly burnt a number of Freud's books. In 1938, shortly after the Nazis annexed Austria, Freud left Vienna for London with his wife and daughter Anna.
Freud had been diagnosed with cancer of the jaw in 1923, and underwent more than 30 operations. He died of cancer on 23 September 1939.
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May 4, 2025
I鈥檝e often wondered why I, and so many other introverted Aspies, in all likelihood, have such a deucedly recalcitrant ego. Freud reminded me in three easy steps - his three categories: ego, id and superego - why that鈥檚 the case.
Normal egos bend. They鈥檙e more malleable in an environment of rapidly changing circumstances than mine. They鈥檙e more HUMAN.
Not mine. Until recently.
You see, now that postindustrial civilization has fast-forwarded so precipitously into what often seems like outright chaos to many of us, and we have been educated by our media to face the salient facts of our lives willy-nilly, we are all realizing that we must grow up. And fast.
The recent book Thank You For Being Late (see my review) encapsulates this process clearly. If, like me, you鈥檙e unable to face the raucous music of the world, it鈥檚 time to learn how. We can no longer beat retreat.
I had a real boost toward accomplishing this last night, after reading some of my old reviews here. It鈥檚 like this: I suddenly saw my personal memories are nothing to write home about.
And with this freeing thought, my rigidly calcified ego began to crumble...
Thank goodness.
What a relief to finally bend - and exercise my psychological joints a little. For Freud was right. These three structures delimit and circumscribe our little lives, and we鈥檙e right at home amid their awkward strictures, cause their conflictual interplay is the world's very identity.
But I haven鈥檛 had a real ego since I was four. That鈥檚 the age, you鈥檒l know if you read my review of Lord of the Flies, that my parents pinned my personality to an ideal moral framework.
I froze. And - since I could no longer relax my ego, which was in reality my superego elevated onto the throne of my psyche - I retreated deep within myself, where there was still lotsa life!
Classic autism.
So while my superego seemed bubbly and buoyant, my id was lost in a funk.
Now they have finally bent, and made up! Laughing at it all has mitigated my mania.
To my friends, this will explain much of my weird behaviour - and to you readers, it tells you why I write my weird reviews.
All this is well and good - NOT. But, now that I am a creaky septuagenarian, I am gratified that I see more and more through myself.
As I know the Big Guy Upstairs is smiling too:
HE鈥檚 seen through me from the very beginning!
I'm just catching up.
Normal egos bend. They鈥檙e more malleable in an environment of rapidly changing circumstances than mine. They鈥檙e more HUMAN.
Not mine. Until recently.
You see, now that postindustrial civilization has fast-forwarded so precipitously into what often seems like outright chaos to many of us, and we have been educated by our media to face the salient facts of our lives willy-nilly, we are all realizing that we must grow up. And fast.
The recent book Thank You For Being Late (see my review) encapsulates this process clearly. If, like me, you鈥檙e unable to face the raucous music of the world, it鈥檚 time to learn how. We can no longer beat retreat.
I had a real boost toward accomplishing this last night, after reading some of my old reviews here. It鈥檚 like this: I suddenly saw my personal memories are nothing to write home about.
And with this freeing thought, my rigidly calcified ego began to crumble...
Thank goodness.
What a relief to finally bend - and exercise my psychological joints a little. For Freud was right. These three structures delimit and circumscribe our little lives, and we鈥檙e right at home amid their awkward strictures, cause their conflictual interplay is the world's very identity.
But I haven鈥檛 had a real ego since I was four. That鈥檚 the age, you鈥檒l know if you read my review of Lord of the Flies, that my parents pinned my personality to an ideal moral framework.
I froze. And - since I could no longer relax my ego, which was in reality my superego elevated onto the throne of my psyche - I retreated deep within myself, where there was still lotsa life!
Classic autism.
So while my superego seemed bubbly and buoyant, my id was lost in a funk.
Now they have finally bent, and made up! Laughing at it all has mitigated my mania.
To my friends, this will explain much of my weird behaviour - and to you readers, it tells you why I write my weird reviews.
All this is well and good - NOT. But, now that I am a creaky septuagenarian, I am gratified that I see more and more through myself.
As I know the Big Guy Upstairs is smiling too:
HE鈥檚 seen through me from the very beginning!
I'm just catching up.
May 15, 2019
賮乇賵蹖丿 乇賵 亘丕 丕蹖賳 賲賯丕賱賴 卮乇賵毓 讴乇丿賲 賵 亘賴鈥屬嗀肛辟� 卮乇賵毓 禺賵亘蹖 亘賵丿. 爻賴鈥屫ㄘж� 禺賵賳丿賲卮 賵 讴賱蹖 诏賵卮賴鈥屰� 噩夭賵賴鈥屫й� 讴賴 倬乇蹖賳鬲 讴乇丿賴 亘賵丿賲 蹖丕丿丿丕卮鬲 賳賵卮鬲賲. 卮丕蹖丿 禺蹖賱蹖 丕夭 亘禺卮鈥屬囏й� 賳馗乇蹖賴鈥屬囏й� 賮乇賵蹖丿 亘丕胤賱 卮丿賴 亘丕卮賳 賵 丨鬲蹖 丕蹖賳鈥屭┵� 賮乇賵蹖丿 丕賵賱蹖賳 讴爻蹖 亘賵丿賴 讴賴 丕卮丕乇賴 讴乇丿賴 亘賴 賵噩賵丿 賳丕禺賵丿丌诏丕賴 賴賲 诏夭丕乇賴鈥屰� 丿乇爻鬲蹖 賳亘丕卮賴 賵賱蹖 趩蹖夭蹖 讴賴 賲賳賵 賲噩匕賵亘 賮乇賵蹖丿 賲蹖鈥屭┵嗁� 噩爻丕乇鬲卮賴. 蹖賴鈥屫堌� 丕毓鬲賲丕丿 亘賴 禺賵丿卮 賵 丿賵賳爻鬲賴鈥屬囏ж�. 蹖賴 丕毓鬲賲丕丿 賲胤賱賯.
June 7, 2012
! 賰鬲丕亘 賲鬲毓亘 亘丨賯
卮毓乇鬲 亘丕賱囟賷丕毓 亘賷賳 賮賯乇丕鬲賴 賵 兀爻賱賵亘 賮乇賵賷丿 丕賱毓噩賷亘 賮賶 丕賱兀賳鬲賯丕賱 賲賳 噩夭卅賷丞 賱噩夭卅賷丞 孬賲 丕賱乇噩賵毓 賲乇丞 兀禺乇賶 丕賱賶 丕賱噩夭卅賷丞 丕賱兀賵賱賶 賵 丕賱兀亘鬲毓丕丿 賮賶 賰孬賷乇 賲賳 丕賱兀丨賷丕賳 毓賳 丕賱賲賵囟賵毓 ! , 賴匕丕 丕賱賶 噩丕賳亘 丕賱丨丕噩丞 丕賱賶 丕賱賱噩賵亍 賱賱賴賵丕賲卮 丕賱鬲賶 賵囟毓賴丕 丕賱賲丐賱賮 賵 兀囟丕賮 丕賱賷賴丕 丕賱賲鬲乇噩賲 賱卮乇丨 丕賱賲氐胤賱丨丕鬲 丕賱鬲賶 賵乇丿鬲 亘丕賱賰鬲丕亘 賵 丕賱鬲賶 賯丿 鬲氐賱 賮賶 亘毓囟 丕賱兀丨賷丕賳 賱氐賮丨丞 兀賵 兀賰孬乇
- 兀毓鬲賯丿 兀賳 匕賱賰 賯丿 賯賱賱 賲賳 賮丕卅丿丞 丕賱賰鬲丕亘 亘丕賱賳爻亘丞 賱賶 毓賱賶 丕賱兀賯賱
兀賲丕 毓賳 賲賵囟賵毓 丕賱賰鬲丕亘 賮賮乇賵賷丿 賮賶 賴匕丕 丕賱賰鬲丕亘 賷丨丕賵賱 兀賳 賷卮乇丨 賳馗乇賷鬲賴-丕賱鬲賶 賯賵亘賱鬲 亘丕賱乇賮囟 賮賶 匕賱賰 丕賱賵賯鬲- 賵丕賱鬲賶 鬲賯賵賱 兀賳 賴賳丕賰 3 兀賯爻丕賲 賱賱噩賴丕夭 丕賱賳賮爻賶 賱賱廿賳爻丕賳 賵賴賶:丕賱卮毓賵乇 ,賲丕 賯亘賱 丕賱卮毓賵乇 ,賵丕賱賱丕 卮毓賵乇 賵 賮賶 賲乇丨賱丞 賲鬲賯丿賲丞 賲賳 丕賱卮乇丨 兀賵 賮賶 鬲毓丿賷賱 丕賱賳馗乇賷丞 兀胤賱賯 賮乇賵賷丿 賲爻賲賷丕鬲 (丕賱賴賵 , 賵丕賱兀賳丕 , 賵丕賱兀賳丕 丕賱兀毓賱賶) 毓賱賶 兀賯爻丕賲 賴匕丕 丕賱噩賴丕夭 .
賮丕賱賴賵 毓賳丿 賮乇賵賷丿 賱丕 賷鬲亘毓 賯賵丕毓丿 丕賱兀禺賱丕賯 賵賱丕 賷乇丕毓賶 丕賱賲賳胤賯 兀賵 丕賱賵丕賯毓 毓賱賶 丕賱廿胤賱丕賯 賵丕賱賰賷賮賷丞 丕賱賵丨賷丿丞 丕賱鬲賶 鬲爻賵丿 賮賷賴 賴賶 丕賱賱丕卮毓賵乇 . 賵 賴賵 賷賲孬賱 睾乇丕卅夭 丕賱廿賳爻丕賳,
兀賲丕 丕賱兀賳丕 賮賴賶 鬲賲孬賱 賰賱 賲丕 賱賴 毓賱丕賯丞 亘毓丕賱賲 丕賱廿丿乇丕賰 丕賱丨爻賷 賵 丕賱卮毓賵乇 丕賱匕賶 賷毓鬲亘乇賴賲丕 賮乇賵賷丿 賳賵丕丞 丕賱兀賳丕 .. 賵 丕賱兀賳丕 賷毓鬲亘乇 賲乇丨賱丞 賵爻胤賶 亘賷賳 丕賱賴賵 賵 丕賱兀賳丕 丕賱兀毓賱賶 賮賴賵 賷噩鬲賴丿 賮賶 廿鬲亘丕毓 丕賱賯賵丕毓丿 丕賱兀禺賱丕賯賷丞 丕賱鬲賶 賷賮乇囟賴丕 毓賱賷賴 丕賱丕賳丕 丕賱兀毓賱賶 賵 賮賶 賳賮爻 丕賱賵賯鬲 賷丨丕賵賱 兀賳 賷賰亘丨 噩賲丕毓 睾乇丕卅夭 丕賱賴賵 賱賷賵噩賴賴丕 丕賱賶 丕賱胤乇賷賯 丕賱氐丨賷丨 . 賵 賴賵 賷賲孬賱 賲丕 賳爻賲賷賴 丕賱丨賰賲丞 賵 爻賱丕賲丞 丕賱毓賯賱
兀賲丕 丕賱兀賳丕 丕賱兀毓賱賶 兀賵 丕賱兀賳丕 丕賱賲孬丕賱賷 賮賴賵 賷亘丕賱睾 噩丿丕 賮賶 廿鬲亘丕毓 丕賱兀禺賱丕賯 賮賷氐亘丨 賯丕爻賶 丕賱賯賱亘 賵 睾賷乇 賲賳胤賯賶 賲孬賱 丕賱賴賵 賵 賱賰賳 亘氐賵乇丞 毓賰爻賷丞 .賵賴賵 丕賱賲爻卅賵賱 毓賳 丕賱卮毓賵乇 亘丕賱匕賳亘 賵 賷賲孬賱 丕賱囟賲賷乇
亘丕賱乇睾賲 賲賳 兀賳 鬲乇噩賲丞 丕賱賰鬲丕亘 賲賳 丕賱廿賳噩賱賷夭賷丞 噩丕亍鬲 丨乇賮賷丞 鬲賯乇賷亘丕 鬲賵禺賷丕 賱賱丿賯丞 廿賱丕 廿賳賳賶 賰賳鬲 兀賮囟賱 兀賳 賷鬲乇噩賲賴丕 丕賱賲鬲乇噩賲 亘兀爻賱賵亘賴 賴賵 丿賵賳 丕賱廿亘鬲毓丕丿 毓賳 氐賷睾丞 丕賱賲丐賱賮 禺氐賵氐丕 兀賳 毓賱賲 丕賱賳賮爻 賴賵 賲噩丕賱 鬲禺氐氐 丕賱賲鬲乇噩賲
卮毓乇鬲 亘丕賱囟賷丕毓 亘賷賳 賮賯乇丕鬲賴 賵 兀爻賱賵亘 賮乇賵賷丿 丕賱毓噩賷亘 賮賶 丕賱兀賳鬲賯丕賱 賲賳 噩夭卅賷丞 賱噩夭卅賷丞 孬賲 丕賱乇噩賵毓 賲乇丞 兀禺乇賶 丕賱賶 丕賱噩夭卅賷丞 丕賱兀賵賱賶 賵 丕賱兀亘鬲毓丕丿 賮賶 賰孬賷乇 賲賳 丕賱兀丨賷丕賳 毓賳 丕賱賲賵囟賵毓 ! , 賴匕丕 丕賱賶 噩丕賳亘 丕賱丨丕噩丞 丕賱賶 丕賱賱噩賵亍 賱賱賴賵丕賲卮 丕賱鬲賶 賵囟毓賴丕 丕賱賲丐賱賮 賵 兀囟丕賮 丕賱賷賴丕 丕賱賲鬲乇噩賲 賱卮乇丨 丕賱賲氐胤賱丨丕鬲 丕賱鬲賶 賵乇丿鬲 亘丕賱賰鬲丕亘 賵 丕賱鬲賶 賯丿 鬲氐賱 賮賶 亘毓囟 丕賱兀丨賷丕賳 賱氐賮丨丞 兀賵 兀賰孬乇
- 兀毓鬲賯丿 兀賳 匕賱賰 賯丿 賯賱賱 賲賳 賮丕卅丿丞 丕賱賰鬲丕亘 亘丕賱賳爻亘丞 賱賶 毓賱賶 丕賱兀賯賱
兀賲丕 毓賳 賲賵囟賵毓 丕賱賰鬲丕亘 賮賮乇賵賷丿 賮賶 賴匕丕 丕賱賰鬲丕亘 賷丨丕賵賱 兀賳 賷卮乇丨 賳馗乇賷鬲賴-丕賱鬲賶 賯賵亘賱鬲 亘丕賱乇賮囟 賮賶 匕賱賰 丕賱賵賯鬲- 賵丕賱鬲賶 鬲賯賵賱 兀賳 賴賳丕賰 3 兀賯爻丕賲 賱賱噩賴丕夭 丕賱賳賮爻賶 賱賱廿賳爻丕賳 賵賴賶:丕賱卮毓賵乇 ,賲丕 賯亘賱 丕賱卮毓賵乇 ,賵丕賱賱丕 卮毓賵乇 賵 賮賶 賲乇丨賱丞 賲鬲賯丿賲丞 賲賳 丕賱卮乇丨 兀賵 賮賶 鬲毓丿賷賱 丕賱賳馗乇賷丞 兀胤賱賯 賮乇賵賷丿 賲爻賲賷丕鬲 (丕賱賴賵 , 賵丕賱兀賳丕 , 賵丕賱兀賳丕 丕賱兀毓賱賶) 毓賱賶 兀賯爻丕賲 賴匕丕 丕賱噩賴丕夭 .
賮丕賱賴賵 毓賳丿 賮乇賵賷丿 賱丕 賷鬲亘毓 賯賵丕毓丿 丕賱兀禺賱丕賯 賵賱丕 賷乇丕毓賶 丕賱賲賳胤賯 兀賵 丕賱賵丕賯毓 毓賱賶 丕賱廿胤賱丕賯 賵丕賱賰賷賮賷丞 丕賱賵丨賷丿丞 丕賱鬲賶 鬲爻賵丿 賮賷賴 賴賶 丕賱賱丕卮毓賵乇 . 賵 賴賵 賷賲孬賱 睾乇丕卅夭 丕賱廿賳爻丕賳,
兀賲丕 丕賱兀賳丕 賮賴賶 鬲賲孬賱 賰賱 賲丕 賱賴 毓賱丕賯丞 亘毓丕賱賲 丕賱廿丿乇丕賰 丕賱丨爻賷 賵 丕賱卮毓賵乇 丕賱匕賶 賷毓鬲亘乇賴賲丕 賮乇賵賷丿 賳賵丕丞 丕賱兀賳丕 .. 賵 丕賱兀賳丕 賷毓鬲亘乇 賲乇丨賱丞 賵爻胤賶 亘賷賳 丕賱賴賵 賵 丕賱兀賳丕 丕賱兀毓賱賶 賮賴賵 賷噩鬲賴丿 賮賶 廿鬲亘丕毓 丕賱賯賵丕毓丿 丕賱兀禺賱丕賯賷丞 丕賱鬲賶 賷賮乇囟賴丕 毓賱賷賴 丕賱丕賳丕 丕賱兀毓賱賶 賵 賮賶 賳賮爻 丕賱賵賯鬲 賷丨丕賵賱 兀賳 賷賰亘丨 噩賲丕毓 睾乇丕卅夭 丕賱賴賵 賱賷賵噩賴賴丕 丕賱賶 丕賱胤乇賷賯 丕賱氐丨賷丨 . 賵 賴賵 賷賲孬賱 賲丕 賳爻賲賷賴 丕賱丨賰賲丞 賵 爻賱丕賲丞 丕賱毓賯賱
兀賲丕 丕賱兀賳丕 丕賱兀毓賱賶 兀賵 丕賱兀賳丕 丕賱賲孬丕賱賷 賮賴賵 賷亘丕賱睾 噩丿丕 賮賶 廿鬲亘丕毓 丕賱兀禺賱丕賯 賮賷氐亘丨 賯丕爻賶 丕賱賯賱亘 賵 睾賷乇 賲賳胤賯賶 賲孬賱 丕賱賴賵 賵 賱賰賳 亘氐賵乇丞 毓賰爻賷丞 .賵賴賵 丕賱賲爻卅賵賱 毓賳 丕賱卮毓賵乇 亘丕賱匕賳亘 賵 賷賲孬賱 丕賱囟賲賷乇
亘丕賱乇睾賲 賲賳 兀賳 鬲乇噩賲丞 丕賱賰鬲丕亘 賲賳 丕賱廿賳噩賱賷夭賷丞 噩丕亍鬲 丨乇賮賷丞 鬲賯乇賷亘丕 鬲賵禺賷丕 賱賱丿賯丞 廿賱丕 廿賳賳賶 賰賳鬲 兀賮囟賱 兀賳 賷鬲乇噩賲賴丕 丕賱賲鬲乇噩賲 亘兀爻賱賵亘賴 賴賵 丿賵賳 丕賱廿亘鬲毓丕丿 毓賳 氐賷睾丞 丕賱賲丐賱賮 禺氐賵氐丕 兀賳 毓賱賲 丕賱賳賮爻 賴賵 賲噩丕賱 鬲禺氐氐 丕賱賲鬲乇噩賲
September 24, 2016
The entire history of 19th Century can be written through the biography of three revolutionary thinkers- Charles Darwin, Karl Marx, sigmund Freud. Freud has changed our understanding of human behavior, using analogies based on jokes, philosophy of Sophocles and Shakespeare's Macbeth. His theories have been influencing literary fields to this day. For me, it is hard to name any Woody Allen film without Freudian reference, such is influence of Freud on cinema.
Being a Freudian atheist, I must confess that my review cannot be balanced or fair. However anyone who is interested in speculations about why we do what we do. Freud's the ego and the id is best entry point.
Being a Freudian atheist, I must confess that my review cannot be balanced or fair. However anyone who is interested in speculations about why we do what we do. Freud's the ego and the id is best entry point.
May 27, 2012
The Ego and the Id is the product of Freud's clinical work and thinking about the structure of the Psyche. A theme of the books is the way the largely unconscious and primal Id (or "It") conflicts with the Superego (or "Ego Ideal"), and how the Ego attempts to mediate between them.
This is a quick read, and Freud's writing and style of argument are very clear and easy to follow. Although someone with no knowledge of psychoanalysis or Freud's language would have to do some extra work to get a good handle on what's happening, the book is very engaging. A short little text like this can't fit in detailed descriptions of concepts like "object-cathexis", although the footnotes help. The translations, which Freud endorsed, don't have the clunky feel that often comes with translated texts.
For someone new to Freud and this kind of writing, I'd recommend you maybe start with another book, like Beyond The Pleasure Principle, or even just going through the Wikipedia entries on psychoanalysis. This book would be ideal for someone who knows the basic Freudian concepts (Oedipus complex, etc.) and would like to jump in and get a little more technical.
This is a quick read, and Freud's writing and style of argument are very clear and easy to follow. Although someone with no knowledge of psychoanalysis or Freud's language would have to do some extra work to get a good handle on what's happening, the book is very engaging. A short little text like this can't fit in detailed descriptions of concepts like "object-cathexis", although the footnotes help. The translations, which Freud endorsed, don't have the clunky feel that often comes with translated texts.
For someone new to Freud and this kind of writing, I'd recommend you maybe start with another book, like Beyond The Pleasure Principle, or even just going through the Wikipedia entries on psychoanalysis. This book would be ideal for someone who knows the basic Freudian concepts (Oedipus complex, etc.) and would like to jump in and get a little more technical.
July 31, 2011
丕賱兀賳丕 賵丕賱賴賵 賲氐胤賱丨賷賳 卮丕卅毓賷賾賳 賮賷 丿乇丕爻丞 爻賱賵賰賷丕鬲 丕賱廿賳爻丕賳 賲賳 賲丿乇爻丞 賮乇賵賷丿 賱賱鬲丨賱賷賱 丕賱賳賮爻賷 , 賵丕賱匕賷 鬲賮乇丿 亘賴賽 爻賷賯賲賵賳丿 毓賳 亘賯賷丞 丕賱亘丕丨孬賷賳 丕賱匕賷 丕賳氐亘 廿賴鬲賲丕賲賴賲 賯亘賱 馗賴賵乇 賲丿乇爻丞 賮乇賵賷丿 賮賷 丿乇丕爻丞 丕賱馗賵丕賴乇 丕賱毓賯賱賷丞 丕賱卮毓賵乇賷丞 賵賱賲 賷鬲胤賱毓賵丕 賮賷 丕賱亘丨孬 賵廿爻鬲賰卮丕賮 丕賱毓賲賱賷丕鬲 丕賱毓賯賱賷丞 丕賱賱丕卮毓賵乇賷丞 丕賱鬲賷 鬲丨乇賰 爻賱賵賰 丕賱廿賳爻丕賳 賵鬲丿賮毓賴 廿賱賶 丕賱賯賷丕賲 亘氐賵乇 丕賱賳卮丕胤丕鬲 丕賱賲禺鬲賱賮丞貙 丕賱爻賵賷丞 賵丕賱卮丕匕丞 賵丕賱毓氐丕亘賷丞 賵睾賷乇賴丕
賵賴匕丕 噩夭亍賸丕 賰亘賷乇 賲賳 賵乇丕亍 爻賱賵賰賳丕 賮賷 丨賷丕鬲賳丕 丕賱毓賯賱賷丞 賴賵- 賱丕 卮毓賵乇賷 - 貙 賵兀賳 賱賴匕丕 丕賱噩夭亍 丕賱賱丕卮毓賵乇賷 賲賳 丨賷丕鬲賳丕 丕賱毓賯賱賷丞 鬲兀孬賷乇賸丕 賰亘賷乇賸丕 毓賱賶 爻賱賵賰賳丕 賵賲卮丕毓乇賳丕 爻賵丕亍 賮賷 丨賷丕鬲賳丕 丕賱爻賵賷丞 兀賵 賮賷賲丕 賳鬲毓乇囟 賱賴 賲賳 丕囟胤乇丕亘丕鬲 賵兀賲乇丕囟 賳賮爻賷丞
賵賱賱鬲賵囟賷丨 , 賮丕賱匕丕鬲 賵丕賱睾乇丕卅夭 賰賱賲鬲賷賳 賲賯丕乇亘丞 賱賲氐胤賱丨賷賳 爻賷賯賲賵賳丿 賮乇賵賷丿 - 賮丕賱兀賳丕 賴賷 賲賳 鬲乇丕丿賮 丕賱匕丕鬲 賵丕賱睾乇丕卅夭 鬲氐丿乇 賲賳 丕賱賴賵 賵賴賵 丕賱噩夭亍 丕賱兀毓馗賲 賲賳賴丕 ,
* 賱賲 賷賰賳 賲賳 丕賱爻賴賱 賮賷 匕賱賰 丕賱賵賯鬲 丕賯鬲賳丕毓 丕賱毓賱賲丕亍 賵丕賱賮賱丕爻賮丞 亘賵噩賵丿 毓賯賱 賱丕卮毓賵乇賷 賰賲丕 賷賯賵賱 賮乇賵賷丿 , 亘賷賳賲丕 賲丕 賰丕賳 爻丕卅丿 兀賳 賱丕亘丿 兀賳 賵噩賵丿 丕賱毓賯賱 卮毓賵乇賷 賮賯胤 賵兀賳 賲賯賵賱丞 賮乇賵賷丿 毓賳 賱丕卮毓賵乇賷鬲賴 賯賵賱 賲鬲賳丕賯囟 賱丕賷賯亘賱賴 賲賳胤賯 賮賱丕賯鬲 賳馗乇賷鬲丞 丕賱賰孬賷乇 賲賳 丕賱爻禺乇賷丞 賵丕賱賳賯丿 , 賲賲丕 丿賮毓 賮乇賵賷丿 賮賷 亘丿丕賷丞 馗賴賵乇 丕賱賳馗乇賷丞 丕賱乇丿 毓賱賶 丕賱賳賯丿 亘廿孬亘丕鬲 亘乇丕賴賷賳 賵丕賱丨噩噩 賲爻鬲賲丿丞 賲賳 禺亘乇鬲賴 丕賱廿賰賱賷賳賷賰賷丞
賲賱禺氐 丕賱賳馗乇賷丞 丕賱賮乇賵賷丿賷丞| *
賷乇賶 廿賳 丕賱卮毓賵乇 丨丕賱丞 賵賯鬲賷丞 賵賱賷爻鬲 丿丕卅賲丞 , 賮丕賱賮賰乇丞 賯丿 鬲馗賴乇 賮賷 丕賱卮毓賵乇 賱賮鬲乇丞 賯氐賷乇丞 孬賲 鬲禺鬲賮賷 ,賵賴賷 鬲爻鬲胤賷毓 丕賱馗賴賵乇 賲乇丞 兀禺乇賶 賮賷 丕賱卮毓賵乇 亘爻賴賵賱丞 廿匕丕 鬲賵賮乇鬲 卮乇賵胤 賲毓賳賷丞 , 賵丨賷賳賲丕 鬲亘鬲毓丿 丕賱賮賰乇丞 毓賳 丕賱卮毓賵乇 賱丨賷賳 賲丕 賮廿賳賴丕 鬲賰賵賳 賲賵噩賵丿丞 賮賷 賯爻賲 賲毓賷賳 賲賳 丕賱噩賴丕夭 丕賱賳賮爻賷 賷爻賲賷賴 賮乇賵賷丿 賲丕 賯亘賱 丕賱卮毓賵乇 , 賵匕賱賰 賷賯毓 賮賷 賲賰丕賳 賲鬲賵爻胤 亘賷賳 丕賱卮毓賵乇 賵丕賱賱丕卮毓賵乇
鬲賵噩丿 亘毓囟 丕賱毓賲賱賷丕鬲 丕賱賳賮爻賷丞 丕賱鬲賷 鬲爻鬲胤賷毓 兀賳 鬲丨丿孬 賮賷 丕賱賳賮爻 噩賲賷毓 丕賱丌孬丕乇 丕賱鬲賷 鬲丨丿孬賴丕 丕賱兀賮賰丕乇 丕賱毓丕丿賷丞 亘丿賵賳 兀賳 鬲賰賵賳 賴賷 賳賮爻賴丕 卮毓賵乇賷丞 , 賵賴賷 鬲丨鬲丕噩 廿賱賶 賰孬賷乇 賲賳 丕賱賲卮賯丞 賵丕賱噩丿 賱賰賷 鬲氐亘丨 卮毓賵乇賷丞
賵賴匕賴 賴賷 丕賱毓賲賱賷丕鬲 丕賱賳賮爻賷丞 丕賱鬲賷 賷爻賲賷賴丕 賮乇賵賷丿 賱丕卮毓賵乇賷丞 , 賵賴賷 賲賵噩賵丿丞 賮賷 匕賱賰 丕賱賯爻賲 賲賳 丕賱噩賴丕夭 丕賱賳賮爻賷 丕賱匕賷 賷爻賲賶 丕賱賱丕卮毓賵乇 , 賵賷丨鬲賵賷 丕賱賱丕卮毓賵乇 丕賱丿賵丕賮毓 丕賱睾乇賷夭賷丞 丕賱亘丿丕卅賷丞 丕賱噩賳爻賷丞 賵丕賱毓丿賵丕賳賷丞 丕賱鬲賶 睾丕賱亘丕賸 賲丕 鬲賰鬲亘 賮賷 賲噩鬲賲毓丕鬲賳丕 丕賱賲鬲丨囟乇丞 鬲丨鬲 鬲兀孬賷乇 丕賱賲毓丕賷乇 丕賱禺賱賯賷丞 賵丕賱丿賷賳賷丞 賵丕賱丕噩鬲賲丕毓賷丞 丕賱鬲賷 賷賳卮兀 賮賷賴丕 丕賱賮乇丿 , 賵鬲賳夭毓 丕賱丿賵丕賮毓 賵丕賱乇睾亘丕鬲 丕賱賲賰亘賵鬲丞 賮賷 丕賱賱丕卮毓賵乇 廿賱賶 丕賱廿卮亘丕毓 賵廿賱賶 丕賱馗賴賵乇 賮賷 丕賱卮毓賵乇 , 賵賴賷 賰孬賷乇丕賸 賲丕 鬲賱噩兀 賮賷 爻亘賷賱 匕賱賰 廿賱賶 胤乇賯 卮丕匕丞 賲賱鬲賵賷丞 賰賲丕 賷卮丕賴丿 賲孬賱丕購 賮賷 丕賱兀賲乇丕囟 丕賱毓氐丕亘賷丞
賮爻乇 噩賲賷毓 丕賱馗賵丕賴乇 丕賱賳賮爻賷丞 亘丕賮鬲乇丕囟 賵噩賵丿 賲噩賲賵毓鬲賷賳 兀爻丕爻賷鬲賷賳 賲賳 丕賱睾乇丕卅夭 , 丕賱賲噩賲賵毓丞 丕賱兀賵賱賶 "丕賱睾乇丕卅夭 丕賱噩賳爻賷丞 " 丕賱鬲賷 鬲氐丿乇 毓賳 胤丕賯丞 禺丕氐丞 鬲爻賲賶 丕賱賱賷亘丿賵 賵賴賷 鬲賴丿賮 丿丕卅賲丕賸 廿賱賶 丕賱廿卮亘丕毓 賵丕賱賱匕丞 賵丕賱賲噩賲賵毓丞 丕賱孬丕賳賷丞 賴賷 "睾乇丕卅夭 丕賱兀賳丕 " 賵賲賴賲鬲賴丕 丕賱毓賲賱 毓賱賶 丨賮馗 丕賱匕丕鬲 , 賵匕賱賰 亘賲乇丕毓丕丞 丕賱毓丕賱賲 丕賱禺丕乇噩賷 賵賲賯鬲囟賷丕鬲 丕賱賵丕賯毓 賲賳 噩賴丞 , 賵亘賰亘鬲 丕賱丿賵丕賮毓 丕賱噩賳爻賷丞 丕賱鬲賶 鬲鬲毓丕乇囟 賲毓 賲賯鬲囟賷丕鬲 丕賱賵丕賯毓 兀賵 賲毓 賵馗丕卅賮 睾乇丕卅夭 丕賱兀賳丕 賲賳 噩賴丞 兀禺乇賶
丿賮毓鬲賴 兀亘丨丕孬賴 毓賳 丕賱兀賲乇丕囟 廿賱賶 鬲乇賰賷夭賴 賵兀賴鬲賲丕賲賴 廿賱賶 賲丕 賴賵 賲賰亘賵鬲 賵賷乇賶 兀賳 丕賱卮賷亍 丕賱賲賰亘賵鬲 賮賷 丕賱賱丕卮毓賵乇 賱丕 賷馗賴乇 賮賷 丕賱卮毓賵乇 賲亘丕卮乇丞 , 賵賱賰賳丞 賷馗賴乇 賮賷 丕賱卮毓賵乇 毓賳 胤乇賷賯丞 丕鬲氐丕賱賴 亘丕賱氐賵乇 丕賱賱賮馗賷丞 丕賱賲賵噩賵丿丞 賯亘賱 丕賱卮毓賵乇 賵賰亘鬲 賴匕賴 丕賱丿賵丕賮毓 丕賱睾乇賷夭賷丞 丕賱賲賵噩賵丿丞 賮賷 丕賱賱丕卮毓賵乇 賷鬲賲 毓賱賶 賷丿 賲丕 賷爻賲賶 丕賱乇賯賷亘 , 賵賴賵 丕賱賯賵丞 丕賱賳賮爻賷丞 丕賱鬲賷 賵囟毓賴丕 賮乇賵賷丿 賰丨丕乇爻 賱賱賲賲乇賷賳 丕賱賲賵噩賵丿賷賳 亘賷賳 丕賱賱丕卮毓賵乇 賵賲丕 賯亘賱 丕賱卮毓賵乇
賷毓乇賮 丕賱賭賱丕卮毓賵乇 亘兀賳賴 : 賲爻鬲賵丿毓 丕賱丿賵丕賮毓 丕賱亘丿丕卅賷丞 丕賱噩賳爻賷丞 賵賴賵 賲賯乇 丕賱乇睾亘丕鬲 賵丕賱丨丕噩丕鬲 丕賱丕賳賮毓丕賱賷丞 丕賱賲賰亘賵鬲丞 丕賱鬲賷 鬲馗賴乇 賮賷 毓孬乇丕鬲 丕賱賱爻丕賳 賵丕賱兀禺胤丕亍 丕賱氐睾賷乇丞 賵丕賱賴賮賵丕鬲 賵兀孬賳丕亍 亘毓囟 丕賱賲馗丕賴乇 丕賱睾丕賲囟丞 賱爻賱賵賰 丕賱廿賳爻丕賳. 廿賳賴 賲爻鬲賵丿毓 匕賵 賯賵丞 賲賷賰丕賳賷賰賷丞 丿丕賮毓丞 賵賱賷爻 賲噩乇丿 賲賰丕賳 鬲賱賯賶 廿賱賷賴 丕賱兀賮賰丕乇 賵丕賱匕賰乇賷丕鬲 睾賷乇 丕賱賴丕賲丞.
兀賲丕 丕賱賭(賴賵): 賮賴賷 賲噩賲賵毓丞 賲賳 丕賱丿賵丕賮毓 丕賱睾乇賷夭賷丞 丕賱賲賵噩賵丿丞 賱丿賶 丕賱胤賮賱 毓賳丿 賵賱丕丿鬲賴 丕賱鬲賷 鬲丨鬲丕噩 廿賱賶 丕賱卮毓賵乇 丕賱賲賵噩賴貙 賵賴賷 睾乇丕卅夭 賷卮鬲乇賰 賮賷賴丕 丕賱噩賳爻 丕賱亘卮乇賷 亘賰丕賮丞. 廿賳賴丕 亘丕胤賳 丕賱賳賮爻貙 賵賯丿 賳鬲噩鬲 毓賳 (丕賱兀賳丕) 廿賱丕 兀賳賴丕 鬲亘賯賶 賲賲夭賵噩丞 亘賴丕 賮賷 丕賱兀毓賲丕賯 兀賷 丨賷賳賲丕 鬲賰賵賳 鈥� 丕賱兀锟斤拷丕- 賱丕 卮毓賵乇賷丞貙 賵賴賷 鬲卮賲賱 丕賱賯賵賶 丕賱睾乇賷夭賷丞 丕賱丿丕賮毓丞貙 賮廿匕丕 賲丕 賰亘鬲鬲 賴匕賴 丕賱乇睾亘丕鬲 賮廿賳賴丕 鬲毓賵丿 廿賱賶 廿賱 賴賵
賵丕賱兀賳丕- 亘毓丿 賮鬲乇丞 賲賳 賲賷賱丕丿 丕賱胤賮賱 賷夭丿丕丿 卮毓賵乇丕賸 亘丕賱賵丕賯毓 丕賱禺丕乇噩賷 賮賷賳賮氐賱 噩夭亍 賲賳 賲噩賲賵毓丞 丕賱丿賵丕賮毓 丕賱賭 (賴賷) 賱鬲氐亘丨 匕丕鬲丕賸 賵賵馗賷賮鬲賴丕 丕賱乇卅賷爻賷丞 賴賷 丕禺鬲賷丕乇 丕賱賵丕賯毓 丨鬲賶 賷爻鬲胤賷毓 丕賱胤賮賱 亘匕賱賰 鬲丨賵賷賱 丕爻鬲噩丕亘丕鬲賴 廿賱賶 爻賱賵賰 賲賳馗賲 賷乇鬲亘胤 亘丨賯丕卅賯 丕賱賵丕賯毓 賵賲賯鬲囟賷丕鬲賴貙 廿賳賴丕 馗丕賴乇丞 丕賱賳賮爻 丕賱鬲賷 鬲乇鬲亘胤 亘丕賱賲丨賷胤.
丕賱兀賳丕 丕賱毓賱賷丕 - 賴賷 丕賱囟賲賷乇 丕賱匕賷 賷賵噩賴 爻賱賵賰 丕賱賮乇丿 賵丕賱噩丕賳亘 丕賱兀賰亘乇 賲賳賴 賱丕 卮毓賵乇賷 賵賴賵 賲丕 賳爻賲賷賴 亘丕賱囟賲賷乇 兀賵 丕賱賵噩丿丕賳 丕賱兀禺賱丕賯賷貙 賱賴丕 夭賵丕噩乇 賵兀賵丕賲乇 鬲賮乇囟賴丕 毓賱賶 (丕賱兀賳丕)貙 賵賴賷 爻賲丞 禺丕氐丞 亘丕賱廿賳爻丕賳貙 廿匕 廿賳賴丕 兀賲賵乇 丨鬲賲賷丞 氐丕丿乇丞 賲賳 丕賱毓丕賱賲 丕賱丿丕禺賱賷
*賲賱丕丨馗丞 |
亘毓丿 賮賴賲 賵賵毓賷 丕賱廿賳爻丕賳 亘丕賱賮乇賯 亘賷賳 丕賱卮毓賵乇 賵丕賱賱丕卮毓賵乇 兀賵 丕賱賵毓賷 賵丕賱賱丕賵毓賷 , 爻賷丿禺賱 賮賷 賲乇丨賱丞 匕賴亘賷丞 毓賳丿賲丕 賷氐亘丨 賯丕丿乇 賱氐賳毓 丕賱賳囟噩 賮賷 廿禺囟丕毓 賵丕丨丿丞 賲賳賴賳 賱賱丌禺乇賶 賵 丕賱毓賰爻 氐丨賷丨
September 18, 2022
Novantotto
There is a great person called Me
Who lives deep inside of everybody
The Greeks call it Ego
The Italians Io
Me? I call it by its only name: Me
A sinistra... / A destra...
.
There is a great person called Me
Who lives deep inside of everybody
The Greeks call it Ego
The Italians Io
Me? I call it by its only name: Me
A sinistra... / A destra...
.
July 21, 2019
I鈥檓 new to Freud.
I鈥檓 learning as I go.
So please take all of this with a grain of salt.
That being said. I have been deep diving on the topic of psychoanalysis lately.
My experience with Freud鈥檚 work, and with the worldview it engenders has been very life affirming and rewarding.
In fact.
I鈥檓 somewhat of a convert.
This is particularly surprising to me, considering the fact that I previously held a lot of contempt for Freud and psychodynamic modalities in general.
I don鈥檛 view psychodynamic models as the one true way of viewing the human experience.
Far from it.
But I do view many psychodynamic constructs as interesting and useful, and I am finding myself increasingly incorporating psychodynamic conceptualizations and methods into my work as a therapist.
That being said.
I鈥檓 still a bit confused about what (precisely) psychoanalysis is for me.
I can鈥檛 consider it psychology because it鈥檚 not grounded in science.
I can鈥檛 think of it simply as a therapeutic orientation, because of the vast scope of its observations and claims.
It鈥檚 not simply a philosophy or some other branch of the humanities because of its therapeutic utility and methods.
It鈥檚 not simply interesting for its historical value because it鈥檚 very much alive and in use today.
For me.
Psychoanalysis is kind of it鈥檚 own thing.
That鈥檚 how I鈥檓 making peace with it.
Psychoanalysis is part of the western, secular wisdom tradition.
In a sense, psychoanalysis is the last myth of the west.
But it鈥檚 not a an ordinary myth.
Its a myth in a mirror.
It鈥檚 an origin myth of the self.
It鈥檚 a myth that describes the universe within.
And like Buddhism, it鈥檚 a myth with a method for awakening.
Psychoanalysis is a valiant attempt to gain purchase on the machinations of the human being, embedded in relationships, caught in the trap that that is human existence, and desperately groping in the dark for answers, for relief, and for an escape from the fetters and confines of the human condition.
The Ego and The Id represents an early attempt by Freud to model the anatomy of human psyche (i.e. soul, mind, spirit, whatever).
Freud proposed that the psyche was comprised of 鈥榩arts鈥� with distinct agendas:
1. the Id (it), represents the bestial, primitive, instinctual, down and dirty, reactive, Jerry Springer guest that resides within all of us.
2. the super ego (over I), represents the uptight as fuck part of us that wants to screw the lid down on all of that Id shit.
3. the ego (I), represents the reasonable part of us that wants to broker a deal between 1 and 2.
Freud also postulated that people are driven by a sex-instinct and a death-instinct, and that these are also in conflict.
Freud viewed the human inner world as typified by boiling tension and conflict between all of these parts.
Game of Thrones my provide us with an apt metaphor.
The Id is like Cerci Lannister, who wants what the fuck she wants, and wants it NOW, and doesn鈥檛 give a FUCK what you or any one else thinks.
The super ego is like the high sparrow in the faith of septon cult who made Cerci do the walk of shame.
The ego is like Jon Snow, who is trying to be reasonable, pragmatic and focused on the real problems.
Maybe the white walkers are like the death instinct. Not sure who the sex instinct is. Perhaps it鈥檚 producers who kept making Melisandre show her boobs 1000 times.
Anyway.
In Freuds model, all of these characters are constantly duking it out for the iron throne in the Westeros of your soul.
That鈥檚 what I got for ya here.
Not my favorite of Freuds works.
But important as all get out.
So I鈥檓 giving it 5 stars.
Partially because it feels odd to give it less given the impact this work has had on our culture.
I鈥檓 learning as I go.
So please take all of this with a grain of salt.
That being said. I have been deep diving on the topic of psychoanalysis lately.
My experience with Freud鈥檚 work, and with the worldview it engenders has been very life affirming and rewarding.
In fact.
I鈥檓 somewhat of a convert.
This is particularly surprising to me, considering the fact that I previously held a lot of contempt for Freud and psychodynamic modalities in general.
I don鈥檛 view psychodynamic models as the one true way of viewing the human experience.
Far from it.
But I do view many psychodynamic constructs as interesting and useful, and I am finding myself increasingly incorporating psychodynamic conceptualizations and methods into my work as a therapist.
That being said.
I鈥檓 still a bit confused about what (precisely) psychoanalysis is for me.
I can鈥檛 consider it psychology because it鈥檚 not grounded in science.
I can鈥檛 think of it simply as a therapeutic orientation, because of the vast scope of its observations and claims.
It鈥檚 not simply a philosophy or some other branch of the humanities because of its therapeutic utility and methods.
It鈥檚 not simply interesting for its historical value because it鈥檚 very much alive and in use today.
For me.
Psychoanalysis is kind of it鈥檚 own thing.
That鈥檚 how I鈥檓 making peace with it.
Psychoanalysis is part of the western, secular wisdom tradition.
In a sense, psychoanalysis is the last myth of the west.
But it鈥檚 not a an ordinary myth.
Its a myth in a mirror.
It鈥檚 an origin myth of the self.
It鈥檚 a myth that describes the universe within.
And like Buddhism, it鈥檚 a myth with a method for awakening.
Psychoanalysis is a valiant attempt to gain purchase on the machinations of the human being, embedded in relationships, caught in the trap that that is human existence, and desperately groping in the dark for answers, for relief, and for an escape from the fetters and confines of the human condition.
The Ego and The Id represents an early attempt by Freud to model the anatomy of human psyche (i.e. soul, mind, spirit, whatever).
Freud proposed that the psyche was comprised of 鈥榩arts鈥� with distinct agendas:
1. the Id (it), represents the bestial, primitive, instinctual, down and dirty, reactive, Jerry Springer guest that resides within all of us.
2. the super ego (over I), represents the uptight as fuck part of us that wants to screw the lid down on all of that Id shit.
3. the ego (I), represents the reasonable part of us that wants to broker a deal between 1 and 2.
Freud also postulated that people are driven by a sex-instinct and a death-instinct, and that these are also in conflict.
Freud viewed the human inner world as typified by boiling tension and conflict between all of these parts.
Game of Thrones my provide us with an apt metaphor.
The Id is like Cerci Lannister, who wants what the fuck she wants, and wants it NOW, and doesn鈥檛 give a FUCK what you or any one else thinks.
The super ego is like the high sparrow in the faith of septon cult who made Cerci do the walk of shame.
The ego is like Jon Snow, who is trying to be reasonable, pragmatic and focused on the real problems.
Maybe the white walkers are like the death instinct. Not sure who the sex instinct is. Perhaps it鈥檚 producers who kept making Melisandre show her boobs 1000 times.
Anyway.
In Freuds model, all of these characters are constantly duking it out for the iron throne in the Westeros of your soul.
That鈥檚 what I got for ya here.
Not my favorite of Freuds works.
But important as all get out.
So I鈥檓 giving it 5 stars.
Partially because it feels odd to give it less given the impact this work has had on our culture.
July 12, 2019
膼岷 ti锚n ph岷 n贸i l脿 b岷 d峄媍h r岷 c岷﹏ th岷璶, ch煤 th铆ch t峄� t岷�; m峄檛 cu峄憂 r岷 kh谩 so v峄沬 v脿i cu峄憂 kh谩c c峄 Freud m脿 m矛nh bi岷縯. V峄� n峄檌 dung th矛 l脿 m峄檛 cu峄憂 r岷 hay, n贸i v峄� ch峄� 膽峄� tr峄峮g y岷縰 trong ph芒n t芒m h峄峜 l脿 c谩c ph岷 c峄 t芒m tr铆, bao g峄搈 N贸, T么i v脿 Si锚u-T么i; b锚n c岷h 膽贸 l脿 nh峄痭g gi岷 th铆ch th煤 v峄� v峄� ph峄ヽ c岷 Oedipe, 谩i k峄�, 膽a nh芒n c谩ch, b岷 n膬ng ch岷縯 b锚n c岷h b岷 n膬ng t铆nh d峄... T贸m l岷 l脿 nhi峄乽 c谩i th煤 v峄� kinh l锚n =))
Ban 膽岷 m矛nh 膽峄峜 cu峄憂 n脿y v峄沬 t芒m tr岷g b矛nh th瓢峄漬g, d峄� v脿o. Tuy nhi锚n, khi 膽岷縩 膽o岷 nh岷 c岷, d瓢峄漬g nh瓢 c谩i Si锚u-T么i trong m矛nh kh么ng h脿i l貌ng, quy岷縯 膽峄媙h d霉ng quy峄乶 th峄憂g tr峄� c峄 m矛nh 膽脿n 谩p c谩i T么i khi岷縩 m矛nh m岷 h岷縯 c岷� libido v脿 do 膽贸, b岷 n膬ng ch岷縯 l岷 谩t, th峄� hi峄噉 峄� vi峄嘽 hai l岷 m矛nh 膽岷璸 s谩ch v脿o 膽岷 (ch峄� y岷縰 do Si锚u-T么i ng膬n c岷 m矛nh 膽峄峜 khi岷縩 m矛nh 膽峄峜 m脿 kh么ng v脿o). Sau 膽贸 膽岷縩 gi峄� t岷璸 膽脿n, m矛nh l岷 su媒t 膽岷璸 g岷珁 c谩i v末 v矛 t峄ヽ gi岷璶. Sau 膽贸, c谩i T么i b猫n h貌a gi岷 b岷眓g c谩ch 膽瓢a m矛nh ra ngo脿i 膽i d岷 v脿 mua 膽峄� 膬n ngon. Tuy nhi锚n, khi m矛nh v峄� nh脿, c谩i N贸 l岷 膽貌i m矛nh ph岷 膽峄峜 ti岷縫 v矛 trong 膽贸 c贸 nhi峄乽 c谩m d峄� v峄� n贸. M矛nh l岷 ti岷縫 t峄 膽峄峜 trong t矛nh tr岷g g岷 n峄璦 kh么ng hi峄僽 g矛. Cu峄慽 c霉ng, may qu谩 v矛 s谩ch ng岷痭 n锚n m矛nh 膽茫 膽峄峜 xong v脿 Si锚u-T么i, T么i v脿 N贸 t岷 th峄漣 kh么ng l脿m lo岷 n峄痑. Tuy nhi锚n, d瓢 芒m c峄 c谩c b锚n 膽谩nh nhau v岷玭 khi岷縩 m矛nh kh谩 m峄噒 v脿 l芒u n峄痑 m峄沬 膽oc l岷 Freud. Anw, c谩i N贸 n贸i v峄沬 m矛nh l脿 m脿y ph岷 膽峄峜 l岷 quy峄僴 n脿y khi tinh th岷 cao, t峄ヽ l脿 ki峄乵 ch岷� 膽瓢峄 c谩i Si锚u-T么i.
T贸m l岷 lo岷 n茫o ph岷縯 v脿 v矛 b峄峮 n贸 膽谩nh nhau qu谩 n锚n m矛nh ch瓢a 膽峄峜 k峄� n峄痑 =))) S岷� 膽峄峜 th锚m cu峄憂 kh谩c v脿 膽峄峜 l岷 t峄玭g 膽o岷 cu峄憂 n脿y khi t峄塶h t谩o haha
Ban 膽岷 m矛nh 膽峄峜 cu峄憂 n脿y v峄沬 t芒m tr岷g b矛nh th瓢峄漬g, d峄� v脿o. Tuy nhi锚n, khi 膽岷縩 膽o岷 nh岷 c岷, d瓢峄漬g nh瓢 c谩i Si锚u-T么i trong m矛nh kh么ng h脿i l貌ng, quy岷縯 膽峄媙h d霉ng quy峄乶 th峄憂g tr峄� c峄 m矛nh 膽脿n 谩p c谩i T么i khi岷縩 m矛nh m岷 h岷縯 c岷� libido v脿 do 膽贸, b岷 n膬ng ch岷縯 l岷 谩t, th峄� hi峄噉 峄� vi峄嘽 hai l岷 m矛nh 膽岷璸 s谩ch v脿o 膽岷 (ch峄� y岷縰 do Si锚u-T么i ng膬n c岷 m矛nh 膽峄峜 khi岷縩 m矛nh 膽峄峜 m脿 kh么ng v脿o). Sau 膽贸 膽岷縩 gi峄� t岷璸 膽脿n, m矛nh l岷 su媒t 膽岷璸 g岷珁 c谩i v末 v矛 t峄ヽ gi岷璶. Sau 膽贸, c谩i T么i b猫n h貌a gi岷 b岷眓g c谩ch 膽瓢a m矛nh ra ngo脿i 膽i d岷 v脿 mua 膽峄� 膬n ngon. Tuy nhi锚n, khi m矛nh v峄� nh脿, c谩i N贸 l岷 膽貌i m矛nh ph岷 膽峄峜 ti岷縫 v矛 trong 膽贸 c贸 nhi峄乽 c谩m d峄� v峄� n贸. M矛nh l岷 ti岷縫 t峄 膽峄峜 trong t矛nh tr岷g g岷 n峄璦 kh么ng hi峄僽 g矛. Cu峄慽 c霉ng, may qu谩 v矛 s谩ch ng岷痭 n锚n m矛nh 膽茫 膽峄峜 xong v脿 Si锚u-T么i, T么i v脿 N贸 t岷 th峄漣 kh么ng l脿m lo岷 n峄痑. Tuy nhi锚n, d瓢 芒m c峄 c谩c b锚n 膽谩nh nhau v岷玭 khi岷縩 m矛nh kh谩 m峄噒 v脿 l芒u n峄痑 m峄沬 膽oc l岷 Freud. Anw, c谩i N贸 n贸i v峄沬 m矛nh l脿 m脿y ph岷 膽峄峜 l岷 quy峄僴 n脿y khi tinh th岷 cao, t峄ヽ l脿 ki峄乵 ch岷� 膽瓢峄 c谩i Si锚u-T么i.
T贸m l岷 lo岷 n茫o ph岷縯 v脿 v矛 b峄峮 n贸 膽谩nh nhau qu谩 n锚n m矛nh ch瓢a 膽峄峜 k峄� n峄痑 =))) S岷� 膽峄峜 th锚m cu峄憂 kh谩c v脿 膽峄峜 l岷 t峄玭g 膽o岷 cu峄憂 n脿y khi t峄塶h t谩o haha
May 23, 2018
氐乇丕丨丞....... 賲丕賮賴賲鬲 賵丕賱賵丕
July 29, 2023
Achizi葲ionat膬 chiar de la casa lui Freud din Viena, "The Ego & The ID" reprezinta o scurt膬 incursiune 卯n clasicul periplu freudian "eu - supraeu - sine".
Cel mai mult mi-a pl膬cut ultimul capitol, despre somatizare:
"[...] it is due to tension between the ego and the ego-ideal and is the expression of a condamnation of the ego pronounced by its criticizing function."
"As the child was once compelled to obey its parents, so the ego submits to the categorical imperative pronounced by its super-ego."
Merit膬 citit膬 chiar 葯i ca studiu de caz, mai ales ca atinge subiecte 卯nc膬 actuale (葯i care vor deveni, din p膬cate, din ce 卯n ce mai actuale), precum anxietatea.
Cel mai mult mi-a pl膬cut ultimul capitol, despre somatizare:
"[...] it is due to tension between the ego and the ego-ideal and is the expression of a condamnation of the ego pronounced by its criticizing function."
"As the child was once compelled to obey its parents, so the ego submits to the categorical imperative pronounced by its super-ego."
Merit膬 citit膬 chiar 葯i ca studiu de caz, mai ales ca atinge subiecte 卯nc膬 actuale (葯i care vor deveni, din p膬cate, din ce 卯n ce mai actuale), precum anxietatea.
April 17, 2024
賴匕丕 丕賱賰鬲丕亘 禺賷乇 丿賱賷賱 毓賱賷 兀賳 丕賱廿賳爻丕賳 兀氐賱賴 丨夭賱卅賵賲 !
賷賳賯爻賲 丕賱噩賴丕夭 丕賱賳賮爻賷 丕賱賷 噩夭卅賷賳 乇卅賷爻賷賷賳 賴賲丕 丕賱兀賳丕 賵 丕賱賴賵
賵賱賰賲 賷匕賰乇賳賷 丕賱賴賵 丕賱賲賳丿賮毓 丕賱賷 賷毓賲賱 亘賱丕賲賳胤賯賷丞 卮丿賷丿丞 賵賮賯丕賸 賱賲亘丿兀 丕賱丨賷胤丞 賵 丕賱賱匕丞 鬲丨賯賷賯丕賸 賱乇睾亘丕鬲 丕賱亘卮乇 亘丨夭賱賯賵賲 丕賱賲賳丿賮毓
賮賴賵 丕賱亘卮乇 賱丕 賷鬲亘毓 丕賷 賲賳胤賯 丕賱丕 鬲丨賯賷賯 乇睾亘丕鬲 丕賱廿賳爻丕賳 賵賮賯丕賸 賱賲亘丿兀 丕賱賱匕丞 賰匕賱賰 賷丨丕賵賱 毓賱賷 賯丿乇 丕賱丕賲賰丕賳 囟賲丕賳 亘賯丕亍 丕賱亘卮乇賷 亘卮賰賱 兀賵 亘丌禺乇
兀賲丕 賳賯賷囟賴 丕賱丕賳丕 丕賱丕毓賱賷
賮賷匕賰乇賳賷 亘睾爻丕賳 賲胤乇 !
#廿毓賲賱 丕賱氐丨
"丕賱賲鬲兀孬乇 亘賯賵丕毓丿 丕賱丕禺賱丕賯 賵 丕賱丿賷賳 賵 丕賱匕賷 丿丕卅賲丕賸 賲丕 賷丨孬 丕賱丕賳爻丕賳 毓賱賷 鬲賱賰 丕賱兀賮毓丕賱 丕賱鬲賷 賷毓鬲亘乇賴丕 " 丕賱氐丨
丕賲丕 賳鬲丕噩 鬲賳丕賯囟 丕賱廿賳爻丕賳 賮賷賰賵賳 丨賱 賵爻胤 賲丕 亘賷賳 鬲夭賲鬲 丕賱兀賳丕 丕賱兀毓賱賷 賵 乇睾亘丕鬲 丕賱賴賵
丕賱兀賳丕 !
賮賲丕 丕卮亘賴 丕賱廿賳爻丕賳 亘賰丕卅賳 丕賱丨夭賱賯賵賲
賷賳賯爻賲 丕賱噩賴丕夭 丕賱賳賮爻賷 丕賱賷 噩夭卅賷賳 乇卅賷爻賷賷賳 賴賲丕 丕賱兀賳丕 賵 丕賱賴賵
賵賱賰賲 賷匕賰乇賳賷 丕賱賴賵 丕賱賲賳丿賮毓 丕賱賷 賷毓賲賱 亘賱丕賲賳胤賯賷丞 卮丿賷丿丞 賵賮賯丕賸 賱賲亘丿兀 丕賱丨賷胤丞 賵 丕賱賱匕丞 鬲丨賯賷賯丕賸 賱乇睾亘丕鬲 丕賱亘卮乇 亘丨夭賱賯賵賲 丕賱賲賳丿賮毓
賮賴賵 丕賱亘卮乇 賱丕 賷鬲亘毓 丕賷 賲賳胤賯 丕賱丕 鬲丨賯賷賯 乇睾亘丕鬲 丕賱廿賳爻丕賳 賵賮賯丕賸 賱賲亘丿兀 丕賱賱匕丞 賰匕賱賰 賷丨丕賵賱 毓賱賷 賯丿乇 丕賱丕賲賰丕賳 囟賲丕賳 亘賯丕亍 丕賱亘卮乇賷 亘卮賰賱 兀賵 亘丌禺乇
兀賲丕 賳賯賷囟賴 丕賱丕賳丕 丕賱丕毓賱賷
賮賷匕賰乇賳賷 亘睾爻丕賳 賲胤乇 !
#廿毓賲賱 丕賱氐丨
"丕賱賲鬲兀孬乇 亘賯賵丕毓丿 丕賱丕禺賱丕賯 賵 丕賱丿賷賳 賵 丕賱匕賷 丿丕卅賲丕賸 賲丕 賷丨孬 丕賱丕賳爻丕賳 毓賱賷 鬲賱賰 丕賱兀賮毓丕賱 丕賱鬲賷 賷毓鬲亘乇賴丕 " 丕賱氐丨
丕賲丕 賳鬲丕噩 鬲賳丕賯囟 丕賱廿賳爻丕賳 賮賷賰賵賳 丨賱 賵爻胤 賲丕 亘賷賳 鬲夭賲鬲 丕賱兀賳丕 丕賱兀毓賱賷 賵 乇睾亘丕鬲 丕賱賴賵
丕賱兀賳丕 !
賮賲丕 丕卮亘賴 丕賱廿賳爻丕賳 亘賰丕卅賳 丕賱丨夭賱賯賵賲
August 17, 2023
賮乇賵蹖丿 亘丕 賮乇囟 賵噩賵丿 賳丕禺賵丿丌诏丕賴 賵 賳蹖賲賴 禺賵丿丌诏丕賴 賳賲蹖 鬲賵丕賳爻鬲 爻丕禺鬲丕乇 乇賵丕賳 乇丕 鬲賵囟蹖丨 丿賴丿. 亘賴 賴賲蹖賳 丿賱蹖賱 賲賮丕賴蹖賲 丕蹖诏賵 賵 丕蹖丿 賵 爻賵倬乇丕蹖诏賵 乇丕 賲胤乇丨 讴乇丿. 亘丕 丌賳賴丕 爻丕禺鬲丕乇蹖 賲讴丕賳 賳诏丕乇丕賳賴 賵 倬賵蹖丕 爻丕禺鬲 亘乇丕蹖 鬲賵囟蹖丨 丕賯鬲氐丕丿 丕賳乇跇蹖 乇賵丕賳蹖.
賲賳 鬲乇噩賲賴鈥屰� 丕賳诏賱蹖爻蹖 乇丕 禺賵丕賳丿賲 賵 丿乇 亘毓囟蹖 噩丕賴丕 鬲乇噩賲賴鈥屰� 丨爻蹖賳 倬丕蹖賳丿賴 亘賴 賲賳 讴賲讴 讴乇丿. 賵賱蹖 丨丿丕賯賱 丿乇 賳爻禺賴 蹖 倬蹖 丿蹖 丕賮 蹖 讴賴 賲賳 丕夭 鬲乇噩賲賴鈥屰� 賮丕乇爻蹖 丿丕乇賲 倬丕蹖賳丿賴 丿賵 亘賳丿 丌禺乇 鄞 賵 鄣 乇丕 鬲乇噩賲賴 賳讴乇丿賴. 丿乇 丿賵 亘賳丿 丌禺乇 賮乇賵蹖丿 賲蹖 禺賵丕賴丿 丕乇鬲亘丕胤 亘蹖賳 丕蹖賳 爻丕禺鬲丕乇 乇賵丕賳 (丕蹖丿/丕蹖诏賵/爻賵倬乇 丕蹖诏賵)听 乇丕 亘丕 丿賵 乇丕賳賴鈥屰� 丕乇賵爻 賵 賲乇诏 讴賴 丿乇 賲賯丕賱賴 賵乇丕蹖 丕氐賱 賱匕鬲 鬲卅賵乇蹖夭賴 讴乇丿賴貙 亘乇乇爻蹖 讴賳丿.
賲賳 鬲乇噩賲賴鈥屰� 丕賳诏賱蹖爻蹖 乇丕 禺賵丕賳丿賲 賵 丿乇 亘毓囟蹖 噩丕賴丕 鬲乇噩賲賴鈥屰� 丨爻蹖賳 倬丕蹖賳丿賴 亘賴 賲賳 讴賲讴 讴乇丿. 賵賱蹖 丨丿丕賯賱 丿乇 賳爻禺賴 蹖 倬蹖 丿蹖 丕賮 蹖 讴賴 賲賳 丕夭 鬲乇噩賲賴鈥屰� 賮丕乇爻蹖 丿丕乇賲 倬丕蹖賳丿賴 丿賵 亘賳丿 丌禺乇 鄞 賵 鄣 乇丕 鬲乇噩賲賴 賳讴乇丿賴. 丿乇 丿賵 亘賳丿 丌禺乇 賮乇賵蹖丿 賲蹖 禺賵丕賴丿 丕乇鬲亘丕胤 亘蹖賳 丕蹖賳 爻丕禺鬲丕乇 乇賵丕賳 (丕蹖丿/丕蹖诏賵/爻賵倬乇 丕蹖诏賵)听 乇丕 亘丕 丿賵 乇丕賳賴鈥屰� 丕乇賵爻 賵 賲乇诏 讴賴 丿乇 賲賯丕賱賴 賵乇丕蹖 丕氐賱 賱匕鬲 鬲卅賵乇蹖夭賴 讴乇丿賴貙 亘乇乇爻蹖 讴賳丿.
December 19, 2020
鬲賯爻賷賲 賱鬲乇賰賷亘丞 毓賯賱 丕賱丕賳爻丕賳 丕賱賳賮爻賷丞 賵卮乇丨 賱胤乇賯 丕賱丕賳爻丕賳 丕賱賱丕賵丕毓賷丞 賮賷 丕賱賲賵丕夭賳丞 亘賷賳賴丕
April 4, 2020
"The Ego and the Id" is an important work for the development of the psychoanalysis, in general. This study presents prominent theories about Personality structure and dynamics.
Freud divided personality into three structures: the id, the ego, and the superego. He states that his analytical study has a major role in one's personality, how it influences the individual's actions in the environment and how the individual character can be in constant conflict.
The Id is the unconscious part, the pleasure principle that dictates our urges, needs and instant gratification. This section is also the reservoir of the libido, a major biological component that affects our personality. Meanwhile, Ego is the reality principle, our own self that works in a realistic manner to obtain pleasure and avoid pain. The ego is moulded by the external world. For example, it mediates one self's needs and pleasures according to other people needs.
Freud also claims that there's another section that works as an ideal ego, the Superego. This part is tied to the moral and ethics that is directed to us during our lives.
Based on all these features, the Ego is the strongest force. However, it's in constant conflict with the Id and entangled in an interplayed position against the Superego.
"The ego is not only the ally of the id; it is also a submissive slave who courts the love of his master"
Sigmund, regarding his views on Consciousness and Unconsciousness, states that "there is nothing new to be said... the division of mental life into what is conscious and what is unconscious is the fundamental premise on which psycho-analysis is based". According to him, the interaction that exists within all these structures can result in many possible psychic conflicts, like Hysteria, Melancholia, etc. For that reason, the purpose of Freud's psychoanalysis methods is to connect the unconscious elements, transport them into consciousness and, hence, take them into words.
The last part of the book brings interesting points concerning The Ego and its tasks. The Ego has to mediate the desires of the id but, at the same time, it seats between the super-ego and the events of the external world.
Sigmund Freud's impact on the study of the individual personality is quite remarkable. His researches and theories had a controversial impact during his time, but his influence has also helped shape the approach towards personality, memory, sexuality and therapy.
Rating:4/5 stars
Freud divided personality into three structures: the id, the ego, and the superego. He states that his analytical study has a major role in one's personality, how it influences the individual's actions in the environment and how the individual character can be in constant conflict.
The Id is the unconscious part, the pleasure principle that dictates our urges, needs and instant gratification. This section is also the reservoir of the libido, a major biological component that affects our personality. Meanwhile, Ego is the reality principle, our own self that works in a realistic manner to obtain pleasure and avoid pain. The ego is moulded by the external world. For example, it mediates one self's needs and pleasures according to other people needs.
Freud also claims that there's another section that works as an ideal ego, the Superego. This part is tied to the moral and ethics that is directed to us during our lives.
Based on all these features, the Ego is the strongest force. However, it's in constant conflict with the Id and entangled in an interplayed position against the Superego.
"The ego is not only the ally of the id; it is also a submissive slave who courts the love of his master"
Sigmund, regarding his views on Consciousness and Unconsciousness, states that "there is nothing new to be said... the division of mental life into what is conscious and what is unconscious is the fundamental premise on which psycho-analysis is based". According to him, the interaction that exists within all these structures can result in many possible psychic conflicts, like Hysteria, Melancholia, etc. For that reason, the purpose of Freud's psychoanalysis methods is to connect the unconscious elements, transport them into consciousness and, hence, take them into words.
The last part of the book brings interesting points concerning The Ego and its tasks. The Ego has to mediate the desires of the id but, at the same time, it seats between the super-ego and the events of the external world.
Sigmund Freud's impact on the study of the individual personality is quite remarkable. His researches and theories had a controversial impact during his time, but his influence has also helped shape the approach towards personality, memory, sexuality and therapy.
Rating:4/5 stars
January 21, 2014
賰鬲丕亘 賲毓賯丿 賵 賰賲丕 賷賯丕賱 "賷氐毓亘 毓賱賶 兀賲孬丕賱賷 賮賴賲賴" 賱丕 賱卮卅 廿賱丕 賱兀賳賴 賷鬲胤賱亘 兀乇亘毓 兀賵 禺賲爻 賲乇丕鬲 賯乇丕亍丞 賱鬲亘丿兀 鬲賮賴賲賴貙 丿賴 睾賷乇 賲氐胤賱丨丕鬲 毓賱賲 丕賱賳賮爻 丕賱賰孬賷乇丞 丕賱鬲賷 賱丕 鬲賮賷 丿乇丕爻鬲賷 丕賱亘爻賷胤丞 賱賴匕丕 丕賱毓賱賲 亘賮賴賲賴丕.
賮乇賵賷丿 毓賳丿 丕賱賰孬賷乇賷賳 賴賵 丕賱乇噩賱 丕賱匕賷 賮爻乇 丕賱兀丨賱丕賲 賵賯丕賱 兀賳 丕賱噩賳爻 賴賵 兀爻丕爻 賰賱 卮卅貙 賱賰賳 賮乇賵賷丿 賴賵 兀賰孬乇 賲賳 匕賱賰 亘賰孬賷乇貙 賮賯丿 賵噩丿 鬲賮爻賷乇丕購 賱兀賲乇丕囟 賵鬲毓賯賷丿丕鬲 賳賮爻賷丞 亘廿爻鬲賳鬲丕噩丕鬲 賱賲 賷鬲賯亘賱賴丕 兀丨丿 賵賯鬲 廿賰鬲卮丕賮賴丕 賵賱賰賳賴丕 兀孬亘鬲鬲 氐丨鬲賴丕 賮賷賲丕 亘毓丿
賲賷夭丞 賮乇賵賷丿 鬲賰賲賳 亘兀賳賴 賲毓 賰賱 賰鬲丕亘 賷兀鬲賷 亘鬲丨賱賷賱丕鬲 賵廿爻鬲賳鬲丕噩丕鬲 噩丿賷丿丞 賵賯丿 鬲賳賮賷 賴匕賴 丕賱廿爻鬲賳鬲丕噩丕鬲貙 廿爻鬲賳鬲丕噩丕鬲 爻丕亘賯丞 賰丕賳 賯丿 鬲賵氐賱 賱賴丕. 賮丕賱毓賱賲 賵禺丕氐丞 毓賱賲 丕賱賳賮爻賷 賴賵 賮賷 鬲胤賵乇 丿丕卅賲貙 賵賲賳 丕賱賲爻鬲丨賷賱 兀賳 鬲氐賱 廿賱賶 賳鬲賷噩丞 孬丕亘鬲丞.
丕賱鬲乇噩賲丞 賰丕賳鬲 噩賷丿丞 噩丿丕賸貙 乇亘賲丕 噩賵丿鬲賴丕 鬲乇噩毓 廿賱賶 兀賳 丕賱賲鬲乇噩賲 兀氐賱丕賸 賲鬲禺氐氐 賮賷 匕賱賰 丕賱賲噩丕賱 -毓賱賲 丕賱賳賮爻- 賵賯丿 鬲乇噩賲 賱賮乇賵賷丿 賰鬲亘 賰孬賷乇丞 兀禺乇賶 賰匕賱賰. 賵賯丿 爻丕毓丿鬲賳賷 賴賵丕賲卮 丕賱賲鬲乇噩賲 賰孬賷乇丕賸 兀孬賳丕亍 丕賱賯乇丕亍丞. 賵賱賰賳 賷馗賱 丕賱賰鬲丕亘 氐毓亘丕賸 賵禺丕氐丞 兀賳 賯乇丕卅鬲賷 賱毓賱賲 丕賱賳賮爻 賱賲鬲鬲毓丿賶 丕賱賰鬲亘 丕賱賲丿乇爻賷丞 賵丕賱噩丕賲毓賷丞貙 賵賴匕丕 兀賵賱 賰鬲丕亘 兀賯乇兀賴 賱毓賱賲 丕賱賳賮爻 禺丕乇噩 廿胤丕乇 丕賱丿乇丕爻丞貙 賵賯丿 卮噩毓賳賷 兀賳 兀賯乇兀 丕賱賲夭賷丿 賵兀毓賵丿 賱賴匕丕 丕賱賰鬲丕亘 賲乇丞 兀禺乇賶 賱兀賮賴賲賴 兀賰孬乇.
丕賱賰鬲丕亘 賲賮賷丿 噩丿丕賸 賱賱賲賴鬲賲賷賳 亘毓賱賲 丕賱賳賮爻 毓丕賲丞貙 賵亘鬲賮爻賷乇丕鬲 賵鬲丨賱賷賱丕鬲 賮乇賵賷丿 禺丕氐丞
賮乇賵賷丿 毓賳丿 丕賱賰孬賷乇賷賳 賴賵 丕賱乇噩賱 丕賱匕賷 賮爻乇 丕賱兀丨賱丕賲 賵賯丕賱 兀賳 丕賱噩賳爻 賴賵 兀爻丕爻 賰賱 卮卅貙 賱賰賳 賮乇賵賷丿 賴賵 兀賰孬乇 賲賳 匕賱賰 亘賰孬賷乇貙 賮賯丿 賵噩丿 鬲賮爻賷乇丕購 賱兀賲乇丕囟 賵鬲毓賯賷丿丕鬲 賳賮爻賷丞 亘廿爻鬲賳鬲丕噩丕鬲 賱賲 賷鬲賯亘賱賴丕 兀丨丿 賵賯鬲 廿賰鬲卮丕賮賴丕 賵賱賰賳賴丕 兀孬亘鬲鬲 氐丨鬲賴丕 賮賷賲丕 亘毓丿
賲賷夭丞 賮乇賵賷丿 鬲賰賲賳 亘兀賳賴 賲毓 賰賱 賰鬲丕亘 賷兀鬲賷 亘鬲丨賱賷賱丕鬲 賵廿爻鬲賳鬲丕噩丕鬲 噩丿賷丿丞 賵賯丿 鬲賳賮賷 賴匕賴 丕賱廿爻鬲賳鬲丕噩丕鬲貙 廿爻鬲賳鬲丕噩丕鬲 爻丕亘賯丞 賰丕賳 賯丿 鬲賵氐賱 賱賴丕. 賮丕賱毓賱賲 賵禺丕氐丞 毓賱賲 丕賱賳賮爻賷 賴賵 賮賷 鬲胤賵乇 丿丕卅賲貙 賵賲賳 丕賱賲爻鬲丨賷賱 兀賳 鬲氐賱 廿賱賶 賳鬲賷噩丞 孬丕亘鬲丞.
丕賱鬲乇噩賲丞 賰丕賳鬲 噩賷丿丞 噩丿丕賸貙 乇亘賲丕 噩賵丿鬲賴丕 鬲乇噩毓 廿賱賶 兀賳 丕賱賲鬲乇噩賲 兀氐賱丕賸 賲鬲禺氐氐 賮賷 匕賱賰 丕賱賲噩丕賱 -毓賱賲 丕賱賳賮爻- 賵賯丿 鬲乇噩賲 賱賮乇賵賷丿 賰鬲亘 賰孬賷乇丞 兀禺乇賶 賰匕賱賰. 賵賯丿 爻丕毓丿鬲賳賷 賴賵丕賲卮 丕賱賲鬲乇噩賲 賰孬賷乇丕賸 兀孬賳丕亍 丕賱賯乇丕亍丞. 賵賱賰賳 賷馗賱 丕賱賰鬲丕亘 氐毓亘丕賸 賵禺丕氐丞 兀賳 賯乇丕卅鬲賷 賱毓賱賲 丕賱賳賮爻 賱賲鬲鬲毓丿賶 丕賱賰鬲亘 丕賱賲丿乇爻賷丞 賵丕賱噩丕賲毓賷丞貙 賵賴匕丕 兀賵賱 賰鬲丕亘 兀賯乇兀賴 賱毓賱賲 丕賱賳賮爻 禺丕乇噩 廿胤丕乇 丕賱丿乇丕爻丞貙 賵賯丿 卮噩毓賳賷 兀賳 兀賯乇兀 丕賱賲夭賷丿 賵兀毓賵丿 賱賴匕丕 丕賱賰鬲丕亘 賲乇丞 兀禺乇賶 賱兀賮賴賲賴 兀賰孬乇.
丕賱賰鬲丕亘 賲賮賷丿 噩丿丕賸 賱賱賲賴鬲賲賷賳 亘毓賱賲 丕賱賳賮爻 毓丕賲丞貙 賵亘鬲賮爻賷乇丕鬲 賵鬲丨賱賷賱丕鬲 賮乇賵賷丿 禺丕氐丞
April 20, 2023
Forgiving some repetition from earlier papers and some weedier passages here and there, this essay is the foremost statement of Freud's second theory, the structural model, which is the greatest theoretical and clinical achievement of psychoanalysis. It is also the real starting point of the two most noteworthy post-Freudian psychoanalytic movements -- ego psychology and object relations. The material in here on the ego, id, and most importantly superego, unconscious guilt, the Oedipus complex, drive fusion and defusion, and anxiety are all essential.
September 13, 2018
My first try on Freud. It's a quick read and more accessible than I thought it would be.
For those who are not a stranger to psychoanalysis but haven't read any of Freud, this might be a good starting point.
For those who are not a stranger to psychoanalysis but haven't read any of Freud, this might be a good starting point.
January 28, 2022
This is my first time reading Freud. I was brought to him when I realized that my philosophical interests seem to align with phenomena that he focuses on. I've been interested in how it seems that we often imagine that the world stands in a certain way; the contents of such imaginings may often show up as factual, when in fact they fail to align with reality. We then need to correct ourselves and remember it is in fact make-believe. Or conversely, when we try to remind ourselves of reality, we will imagine how reality stands, and sometimes this fails to show up to us as indeed factual, even though we "know" in a certain sense that it is factual.
Freud does get at this topic in this book, but treats it only briefly. His focus, instead, is to explain what the id, ego, and superego are, to explain how they develop over an individual's psychological maturation, and to detail the relationships between them. Let me summarize some of his main claims, and my concerns about them. First, Freud claims that unconscious states, which belong primarily to the id, can have the same effects on our behavior, or generally occupy the same psychological functional role, as conscious states. For example, an unconscious desire can drive behavior in the same way a conscious desire can. He even implies that unconscious states are structured and have content in the exact same way as conscious states, but they are simply repressed (he does not explicitly claim this however, and so this might be a misreading on my part).
This seems suspicious to me. Of course there are many factors that are other than our conscious intentions that drive behavior. But I'd think the intuitive view would be that these factors are simply subpersonal or causal in nature (e.g., a purely physiological, affective state; a circumstance involving threat to the body that causes that state). Behavior can automatically follow from such causes due to our enculturation and conditioning. Why call these factors unconscious states, as if they were psychological in character in the sense of possessing intentional or semantic content, but which are simply not consciously accessible? I see no reason to construe these factors in this way, and Freud does not provide an argument for this.
It seems equally suspicious that unconscious states could share the same structure as conscious states but simply be unconscious. I've been sympathetic to R. G. Collingwood's expressionism and Bergson's metaphysics of mind, which share the claim that there is a realm of preconscious states of which we can become conscious but which in themselves are highly indeterminate. The process of becoming explicitly conscious of such states requires that we express them in conceptually determinate terms; this is because whenever we are explicitly conscious of something it needs to be determinate. There are many possible interpretations to give to any preconscious state. Freud does not theorize in this direction at all; he suggests unconscious states are as determinate as conscious ones, and psychoanalysis is just a matter of making the former conscious (rather than of our creating/enacting new states out from old materials). Freud provides no argument for this view, unlike Collingwood and Bergson for theirs.
Second, Freud claims that the superego (which is like the conscience) is formed due to this psychological process: as infants, we are sexually attracted to our mothers. But we realize we cannot have the mother in that way. We see that the father does get the mother in that way. So to cope we try to be more like the father. Freud claims we do this by internalizing the father's perspective; we have a sense of how the father sees the world and evaluates himself, and we try to see the world and evaluate ourselves in a similar way. He provides no argument for why this would be the case; if it is indeed true we try to create a surrogate situation to sexually attaining the mother (and I don't agree with this starting premise at all), it seems more likely we'd directly imagine what sort of person the mother would like, and so internalize her evaluative perspective, rather than the father's. Freud conflates our trying to become more like a certain person (and the evaluate perspective that would be discipline ourselves towards becoming that person) and our adapting the inner voice of a certain other person. These two are independent conditions; I could try to become more like my friend, for example, without adapting his evaluative perspective, especially if he is highly self-critical and tries to become someone other than himself. Freud wants to say that we adopt another person's evaluative perspective in order to become more like that person, when these are just separate conditions.
I do appreciate Freud's insight that we "internalize" other people's perspectives, however. We come to evaluate ourselves as other people with whom we've been close or whom we trust would evaluate us. Freud moreover admits that whatever perspective we've "internalized" can develop quite variably and fluidly in our own lives, so that it comes to not resemble the original person from whom we borrowed it in the first place. I'm curious about this process of "internalization". Maybe this word itself is misleading; I doubt that we can just take someone else's way of seeing us and see ourselves that way directly. There's probably a more non-linear, complex process here, and the outcome is also probably so as simple as borrowing or adopting someone else's perspective. For example, it seems that generally infants come to learn about the meanings and affordances of the world by example and testimony from their caretakers. Maybe coming to evaluate oneself in a certain way is just any ordinary instance of this general phenomenon of learning from others? If so, this learning process is not a matter of "internalizing" another's perspective, but it is a matter of taking another person as seeing an object in a certain way and attempting to treat the object similarly. Our own background and various cirucmstantial factors will influence how we take another person and the character of our attempt; this is no simple internalization.
Nonetheless I think Freud is onto something with his idea that when we "internalize" a parent's perspective, as aspect of the parent's relationship to us that is preserved in the resultant super-ego or conscience is that the voice of this perspective is authoritative. We related to our parents by trying to heed to them when we were children. Now, we have certain inner voices that also rile up our sense of urgency and necessity to obey. This sense can hold even if we "intellectually" know that whatever this inner voice says is irrational or ought not to be followed. I'd like to think more about this; it is not the particular content of another person's perspective that we internalize, but rather there are general qualities of types of relationship that might come to hold between our inner voices and our spontaneous experience to which those voices respond.
Freud also claims that the superego comes to occupy almost the same functional role of the id. Just as the id's impulses rile up the ego to heed it, the supergo does so as well. The main differences are the character of the content of whatever the id v. superego "says" (e.g., the id conveys wishful thinking and desires not grounded in reality; the superego is grounded in reality), and the ego endorses the superego while tries to reject the id. I wonder whether this commonality between the power for the id and the superego to dispose the ego towards certain actions is superficial, or whether the superego is developmentally continuous with the id in such a way that the power arises from the same underlying processes. It seems to me when I am tempted to do something reckless, it is a very different kind of propulsion towards action compared to when I remind myself of what I ought to do. But there is also a commonality; my emotions are evoked and alter which actions to which I am disposed in both cases.
A last, less theoretically substantial criticism of Freud; when he discusses the superego, he focuses solely on its role of chiding us and making us feel guilty. But I'd think the superego would have the more general role of reminding us what reality consists in, or of relaying to us our aspirations, related to long-term planning. Pursuing our aspirations and successfully acting in accordance with reality can be invigorating and delightful; it is not always a matter of chiding and guilt. Just as friends encourage us and we do not feel guilty, I'd imagine the superego or conscience can do so too.
As a whole, I can imagine how radical and important Freud was to posit the id, ego, and superego. I think this framework as a whole makes a lot of sense; we often have spontaneous impulses and desires, and we often have to check these by reminding ourselves of what is real and what we ought to do. I am highly doubtful that our mind consists of three distinct parts that map out this psychological dynamic, however; moreover, I doubt it is theoretically fruitful to think about it in terms of three distinct parts. That is oversimplifying. Given my background, I'm disposed to make sense of it rather in terms of there being spontaneous or automatic experiences, which are based upon past habit, experience, enculturation, etc; and then, there is our capacity to re-present an experience, imagine, and use language. These capacities can enable us to "present" to ourselves imagined situations or experiences, which have a sort of virtual presence in contrast to our immediate perceived situation, but which still have the functional role of changing our behavioral dispositions.
Is there anything gained with adopting Freud's picture of the id, ego, and superego? At least I can imagine that this more commonplace and detailed picture sketched above could be too detailed and based on assumptions that are false. If that were true, it could be useful to stick with Freud's terms insofar as they are more general and vague, and so clear way for creating new conceptual distinctions which differ from those presupposed in that commonplace picture. I'd like to keep an open mind about this all.
Freud does get at this topic in this book, but treats it only briefly. His focus, instead, is to explain what the id, ego, and superego are, to explain how they develop over an individual's psychological maturation, and to detail the relationships between them. Let me summarize some of his main claims, and my concerns about them. First, Freud claims that unconscious states, which belong primarily to the id, can have the same effects on our behavior, or generally occupy the same psychological functional role, as conscious states. For example, an unconscious desire can drive behavior in the same way a conscious desire can. He even implies that unconscious states are structured and have content in the exact same way as conscious states, but they are simply repressed (he does not explicitly claim this however, and so this might be a misreading on my part).
This seems suspicious to me. Of course there are many factors that are other than our conscious intentions that drive behavior. But I'd think the intuitive view would be that these factors are simply subpersonal or causal in nature (e.g., a purely physiological, affective state; a circumstance involving threat to the body that causes that state). Behavior can automatically follow from such causes due to our enculturation and conditioning. Why call these factors unconscious states, as if they were psychological in character in the sense of possessing intentional or semantic content, but which are simply not consciously accessible? I see no reason to construe these factors in this way, and Freud does not provide an argument for this.
It seems equally suspicious that unconscious states could share the same structure as conscious states but simply be unconscious. I've been sympathetic to R. G. Collingwood's expressionism and Bergson's metaphysics of mind, which share the claim that there is a realm of preconscious states of which we can become conscious but which in themselves are highly indeterminate. The process of becoming explicitly conscious of such states requires that we express them in conceptually determinate terms; this is because whenever we are explicitly conscious of something it needs to be determinate. There are many possible interpretations to give to any preconscious state. Freud does not theorize in this direction at all; he suggests unconscious states are as determinate as conscious ones, and psychoanalysis is just a matter of making the former conscious (rather than of our creating/enacting new states out from old materials). Freud provides no argument for this view, unlike Collingwood and Bergson for theirs.
Second, Freud claims that the superego (which is like the conscience) is formed due to this psychological process: as infants, we are sexually attracted to our mothers. But we realize we cannot have the mother in that way. We see that the father does get the mother in that way. So to cope we try to be more like the father. Freud claims we do this by internalizing the father's perspective; we have a sense of how the father sees the world and evaluates himself, and we try to see the world and evaluate ourselves in a similar way. He provides no argument for why this would be the case; if it is indeed true we try to create a surrogate situation to sexually attaining the mother (and I don't agree with this starting premise at all), it seems more likely we'd directly imagine what sort of person the mother would like, and so internalize her evaluative perspective, rather than the father's. Freud conflates our trying to become more like a certain person (and the evaluate perspective that would be discipline ourselves towards becoming that person) and our adapting the inner voice of a certain other person. These two are independent conditions; I could try to become more like my friend, for example, without adapting his evaluative perspective, especially if he is highly self-critical and tries to become someone other than himself. Freud wants to say that we adopt another person's evaluative perspective in order to become more like that person, when these are just separate conditions.
I do appreciate Freud's insight that we "internalize" other people's perspectives, however. We come to evaluate ourselves as other people with whom we've been close or whom we trust would evaluate us. Freud moreover admits that whatever perspective we've "internalized" can develop quite variably and fluidly in our own lives, so that it comes to not resemble the original person from whom we borrowed it in the first place. I'm curious about this process of "internalization". Maybe this word itself is misleading; I doubt that we can just take someone else's way of seeing us and see ourselves that way directly. There's probably a more non-linear, complex process here, and the outcome is also probably so as simple as borrowing or adopting someone else's perspective. For example, it seems that generally infants come to learn about the meanings and affordances of the world by example and testimony from their caretakers. Maybe coming to evaluate oneself in a certain way is just any ordinary instance of this general phenomenon of learning from others? If so, this learning process is not a matter of "internalizing" another's perspective, but it is a matter of taking another person as seeing an object in a certain way and attempting to treat the object similarly. Our own background and various cirucmstantial factors will influence how we take another person and the character of our attempt; this is no simple internalization.
Nonetheless I think Freud is onto something with his idea that when we "internalize" a parent's perspective, as aspect of the parent's relationship to us that is preserved in the resultant super-ego or conscience is that the voice of this perspective is authoritative. We related to our parents by trying to heed to them when we were children. Now, we have certain inner voices that also rile up our sense of urgency and necessity to obey. This sense can hold even if we "intellectually" know that whatever this inner voice says is irrational or ought not to be followed. I'd like to think more about this; it is not the particular content of another person's perspective that we internalize, but rather there are general qualities of types of relationship that might come to hold between our inner voices and our spontaneous experience to which those voices respond.
Freud also claims that the superego comes to occupy almost the same functional role of the id. Just as the id's impulses rile up the ego to heed it, the supergo does so as well. The main differences are the character of the content of whatever the id v. superego "says" (e.g., the id conveys wishful thinking and desires not grounded in reality; the superego is grounded in reality), and the ego endorses the superego while tries to reject the id. I wonder whether this commonality between the power for the id and the superego to dispose the ego towards certain actions is superficial, or whether the superego is developmentally continuous with the id in such a way that the power arises from the same underlying processes. It seems to me when I am tempted to do something reckless, it is a very different kind of propulsion towards action compared to when I remind myself of what I ought to do. But there is also a commonality; my emotions are evoked and alter which actions to which I am disposed in both cases.
A last, less theoretically substantial criticism of Freud; when he discusses the superego, he focuses solely on its role of chiding us and making us feel guilty. But I'd think the superego would have the more general role of reminding us what reality consists in, or of relaying to us our aspirations, related to long-term planning. Pursuing our aspirations and successfully acting in accordance with reality can be invigorating and delightful; it is not always a matter of chiding and guilt. Just as friends encourage us and we do not feel guilty, I'd imagine the superego or conscience can do so too.
As a whole, I can imagine how radical and important Freud was to posit the id, ego, and superego. I think this framework as a whole makes a lot of sense; we often have spontaneous impulses and desires, and we often have to check these by reminding ourselves of what is real and what we ought to do. I am highly doubtful that our mind consists of three distinct parts that map out this psychological dynamic, however; moreover, I doubt it is theoretically fruitful to think about it in terms of three distinct parts. That is oversimplifying. Given my background, I'm disposed to make sense of it rather in terms of there being spontaneous or automatic experiences, which are based upon past habit, experience, enculturation, etc; and then, there is our capacity to re-present an experience, imagine, and use language. These capacities can enable us to "present" to ourselves imagined situations or experiences, which have a sort of virtual presence in contrast to our immediate perceived situation, but which still have the functional role of changing our behavioral dispositions.
Is there anything gained with adopting Freud's picture of the id, ego, and superego? At least I can imagine that this more commonplace and detailed picture sketched above could be too detailed and based on assumptions that are false. If that were true, it could be useful to stick with Freud's terms insofar as they are more general and vague, and so clear way for creating new conceptual distinctions which differ from those presupposed in that commonplace picture. I'd like to keep an open mind about this all.
April 23, 2018
They say "Most of all people humiliated Darwin, Nietzsche and Freud. Darwin said that man originated from the monkey and the animal itself. Nietzsche said that person is only a step on the road to the superhuman. And Freud said that a person can only think about sex "- but since we are so humiliating, maybe we agree with this, we just do not want to admit ourselves? My lovely Freud, once someone asked me, "Do you love Freud? How can someone like a person whose whole theory is repeated on sex? "- people who say this, seem to read Freud between the lines. Someone likes light things, where everything is very clear, and someone tries to look deeper into himself, to come very close to the true essence of mankind. Every opinion has its place, I know that people accustomed to an easy narrative, faced with Freud , will understand that He sweep away all morality, holiness. Freud lowers a man to a primitive animal, reminding him that all he does is to satisfy his own self, his sexuality, and we can call it different names (I repeat, different kinds), and food, material well-being, social and other activities are many layers that hide sexuality. And the essence is that One, inside we all strive for the harmony of body and soul, just not all are ready to recognize that we are consumers on this planet, most of which having their primitive needs, step over their pride, losing their own i-to satisfy their desires, unable to control and go on self-sacrifice.
袚芯胁芯褉褟褌 芦袘芯谢褜褕械 胁褋械谐芯 褔械谢芯胁械泻邪 褍薪懈蟹懈谢懈 袛邪褉胁懈薪, 袧懈褑褕械 懈 肖褉械泄写. 袛邪褉胁懈薪 褋泻邪蟹邪谢, 褔褌芯 褔械谢芯胁械泻 锌褉芯懈蟹芯褕褢谢 芯褌 芯斜械蟹褜褟薪褘 懈 褋邪屑 卸懈胁芯褌薪芯械. 袧懈褑褕械 褋泻邪蟹邪谢, 褔褌芯 褔械谢芯胁械泻 - 褝褌芯 褌芯谢褜泻芯 褋褌褍锌械薪褜泻邪 薪邪 锌褍褌懈 泻 褋胁械褉褏褔械谢芯胁械泻褍. 袗 肖褉械泄写 褋泻邪蟹邪谢, 褔褌芯 褔械谢芯胁械泻 屑芯卸械褌 写褍屑邪褌褜 褌芯谢褜泻芯 芯 褋械泻褋械禄- 薪芯 褉邪蟹 薪邪褋 褌邪泻 褝褌芯 胁褋械 褍薪懈卸邪械褌 , 屑芯卸械褌 屑褘 褋 褝褌懈屑 懈 褋芯谐谢邪褋薪褘 , 锌褉芯褋褌芯 褋邪屑懈 薪械 褏芯褌懈屑 褋械斜械 锌褉懈蟹薪邪褌褜褋褟? 袦芯泄 谢褞斜懈屑褘泄 肖褉械泄写 , 泻芯谐写邪-褌芯 写邪胁薪芯 屑械薪褟 褋锌褉芯褋懈谢懈-芦褌褘 谢褞斜懈褕褜 肖褉械泄写邪? 袣邪泻 泻芯屑褍-褌芯 屑芯卸械褌 薪褉邪胁懈褌褋褟 褔械谢芯胁械泻 褍 泻芯褌芯褉芯谐芯 胁褋褟 褌械芯褉懈褟 锌芯胁褌芯褉械薪邪 薪邪 褋械泻褋械禄- 谢褞写懈 谐芯胁芯褉褟褖懈械 褝褌芯, 泻邪卸械褌褋褟 褔懈褌邪褞褌 肖褉械泄写邪 屑械卸写褍 褋褌褉芯泻. 袣芯屑褍-褌芯 薪褉邪胁褟褌褋褟 谢褢谐泻懈械 胁械褖懈, 谐写械 胁褋械 锌褉械写械谢褜薪芯 褟褋薪芯, 邪 泻褌芯-褌芯 锌褘褌邪械褌褋褟 蟹邪谐谢褟薪褍褌褜 锌芯谐谢褍斜卸械 胁 褋械斜褟 , 褔褌芯斜褘 锌褉懈斜谢懈蟹懈褌褜褋褟 褋芯胁褋械屑 褔褍褌褜-褔褍褌褜 泻 懈褋褌懈薪薪芯泄 褋褍褌懈 褔械谢芯胁械褔械褋褌胁邪. 袣邪卸写芯屑褍 屑薪械薪懈褞 懈屑械械褌 屑械褋褌芯 斜褘褌褜 , 褟 蟹薪邪褞 , 褔褌芯 谢褞写懈 锌褉懈胁褘泻褕懈械 泻 谢械谐泻芯屑褍 锌芯胁械褋褌胁芯胁邪薪懈褞 , 褋褌芯谢泻薪褍胁褕懈褋褜 褋 肖褉械写芯屑 锌芯泄屑褢褌 , 褔褌芯 , 袨薪 芯褌屑械褌邪械褌 胁褋褟泻褍褞 屑芯褉邪谢褜, 褋胁褟褌芯褋褌褜. 肖褉械泄写 芯锌褍褋泻邪械褌 褔械谢芯胁械泻邪 写芯 锌褉懈屑懈褌懈胁薪芯谐芯 卸懈胁芯褌薪芯谐芯, 薪邪锌芯屑懈薪邪褟 械屑褍, 褔褌芯 胁褋械, 褔褌芯 芯薪 写械谢邪械褌 - 褝褌芯 褍写芯胁谢械褌胁芯褉械薪懈械 褋胁芯械谐芯 褋芯斜褋褌胁械薪薪芯谐芯 褟 , 褋胁芯械泄 褋械泻褋褍邪谢褜薪芯褋褌懈 懈 屑褘 屑芯卸械屑 薪邪蟹褘胁邪褌褜 褝褌芯 褉邪蟹薪褘屑懈 懈屑械薪邪屑懈, (锌芯胁褌芯褉褟褞, 褉邪蟹薪芯谐芯 胁懈写邪), 邪 锌懈褖邪, 屑邪褌械褉懈邪谢褜薪芯械 斜谢邪谐芯锌芯谢褍褔懈械, 芯斜褖械褋褌胁械薪薪邪褟 懈 写褉褍谐邪褟 写械褟褌械谢褜薪芯褋褌褜 褟胁谢褟褞褌褋褟 屑薪芯谐懈屑懈 锌谢邪褋褌邪屑懈, 褋泻褉褘胁邪褞褖懈屑懈 褋械泻褋褍邪谢褜薪芯褋褌褜. 袗 褋褍褌褜 褌芯 袨写薪邪, 胁薪褍褌褉懈 胁褋械 屑褘 褋褌褉械屑懈屑褋褟 泻 谐邪褉屑芯薪懈懈 褌械谢邪 懈 写褍褕懈, 锌褉芯褋褌芯 薪械 胁褋械 谐芯褌芯胁褘 锌褉懈蟹薪邪褌褜 褌芯, 褔褌芯 屑褘 褟胁谢褟械屑褋褟 锌芯褌褉械斜懈褌械谢褟屑懈 薪邪 褝褌芯泄 锌谢邪薪械褌械, 斜芯谢褜褕懈薪褋褌胁芯 懈蟹 泻芯褌芯褉褘褏 懈屑械褟 褋胁芯懈 锌褉懈屑懈褌懈胁薪褘械 锌芯褌褉械斜薪芯褋褌懈 , 锌械褉械褋褌褍锌邪褞褌 褔械褉械蟹 褋胁芯褞 谐芯褉写芯褋褌褜 , 褌械褉褟褟 褋胁芯械 褋芯斜褋褌胁械薪薪芯械 褟-写邪斜褘 褍写芯胁谢械褌胁芯褉懈褌褜 褋胁芯懈 卸械谢邪薪懈褟, 薪械 胁 褋懈谢邪褏 懈蟹 泻芯薪褌褉芯谢懈褉芯胁邪褌褜 懈 懈写褌懈 薪邪 褋邪屑芯锌芯卸械褉褌胁芯胁邪薪懈褟.
September 3, 2018
Underwhelmed, Freud's more abstract and speculative ideas here. Categories are not reduced or firmly bound as normal so it is hard to work with.
Main ideas:
-Three states: conscious, unconscious (actively repressed), preconscious (not actively repressed).
-All perceptions are either from without (sense-perceptions) or within (feelings or sensations) and are conscious.
-Only previously experienced sense-perceptions can become conscious, and sensations (but not feelings) become conscious by transforming themselves into analogous previously experienced sense-perceptions.
-Mental life consists of three components: the ego, the id, the superego (or ego-ideal).
-The ego is conscious, the id is instinct, the ego-ideal is the moral ideal which is the basis for a moral conscience.
-The ego is like a horseman who holds back the strength of the id (instinct). It cannot steer the id, the ego attributes its actions to itself though they are initiated by the id.
-Psychoanalysis is an instrument to enable the ego to push its conquest of the id further than without analysis.
-The Oedipus complex is replaced by identification with the mother or intensified identification with the can become overbearing, leading to conditions such as obsessive neurosis or melancholia.
-The ego is the representative of the external reality, the super-ego is the representative of internal reality, the id has no voice.
-The superego is a substitute for longing for a father and is the basis of religious penance.
-The id which is inherited, is a vestigial store of previous existences led by former egos; the ego forms the super-ego out of the id based on the template of these former egos.
That's the gist. It was just a bit too vague.
Main ideas:
-Three states: conscious, unconscious (actively repressed), preconscious (not actively repressed).
-All perceptions are either from without (sense-perceptions) or within (feelings or sensations) and are conscious.
-Only previously experienced sense-perceptions can become conscious, and sensations (but not feelings) become conscious by transforming themselves into analogous previously experienced sense-perceptions.
-Mental life consists of three components: the ego, the id, the superego (or ego-ideal).
-The ego is conscious, the id is instinct, the ego-ideal is the moral ideal which is the basis for a moral conscience.
-The ego is like a horseman who holds back the strength of the id (instinct). It cannot steer the id, the ego attributes its actions to itself though they are initiated by the id.
-Psychoanalysis is an instrument to enable the ego to push its conquest of the id further than without analysis.
-The Oedipus complex is replaced by identification with the mother or intensified identification with the can become overbearing, leading to conditions such as obsessive neurosis or melancholia.
-The ego is the representative of the external reality, the super-ego is the representative of internal reality, the id has no voice.
-The superego is a substitute for longing for a father and is the basis of religious penance.
-The id which is inherited, is a vestigial store of previous existences led by former egos; the ego forms the super-ego out of the id based on the template of these former egos.
That's the gist. It was just a bit too vague.
February 19, 2014
毓賱賶 丕賱乇睾賲 賲賳 丕賴鬲賲丕賲賷 丕賱卮丿賷丿 亘賲賵囟賵毓 丕賱兀賳丕 賵丕賱賴賵 賵賯乇丕亍鬲賷 丕賱賲鬲賰乇乇丞 賱賴丕 丕賱丕 兀賳 賮乇賵賷丿 丕爻鬲胤丕毓 兀賳 賷賮爻丿 賲鬲毓丞 丕賱賯乇丕亍丞 亘賱睾鬲賴 丕賱兀賰丕丿賷賲賷丞 丕賱噩丕賮丞. 賵丕賳 賰賳鬲 兀氐亘丨鬲 兀賰丕丿 兀毓鬲賯丿 噩丕夭賲丕賸兀賳賳賷 賯乇兀鬲 丕賱賰孬賷乇 賲賳 丕賱賲賯丕賱丕鬲 賵丕賱卮乇賵丨丕鬲 賱賳馗乇賷丕鬲 賮乇賵賷丿 賲毓亘乇 毓賳賴丕 亘胤乇賷賯丞 兀爻賴賱 賵兀賰孬乇 賯亘賵賱丕賸 賲賳 賰鬲丕亘丞 賮乇賵賷丿 賳賮爻賴 賵丕賳 賰丕賳 賴匕丕 兀賵賱 賰鬲丕亘 兀爻鬲胤賷毓 兀賳 兀賳賴賷賴 賱賴 賱賴匕賴 丕賱兀爻亘丕亘!!
賴賱 丕爻鬲胤丕毓 丕賱賰鬲丕亘 兀賳 賷卮亘毓 賳賴賲賷 兀賵 賷賯賳毓賳賷 亘丕賱兀爻亘丕亘 賵乇丕亍 鬲賰賵賳 丕賱兀賳丕 賵丕賱兀賳丕 丕賱兀毓賱賶 賲賳賴丕 亘丕賱兀禺氐 賵賰賱 賲丕 賷鬲毓賱賯 亘丕賱賱丕卮毓賵乇責 丕賱噩賵丕亘 賴賵 賱丕!! 兀丨丿 丕賱兀爻亘丕亘 丕賱鬲賷 丿賮毓鬲賳賷 賱賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 賴賵 乇睾亘鬲賷 亘賲毓乇賮丞 毓賱丕賯丞 丕賱兀賳丕 丕賱兀毓賱賶 賵丕賱兀禺賱丕賯 賵賴賵 賲丕 賱賲 兀噩丿賴 賮賷 賴匕丕 丕賱賰鬲丕亘. 賷亘丿賵 兀賳 丕賱亘丨孬 賲丕 夭丕賱 賲爻鬲賲乇丕賸 毓賲賳 賷賮爻乇 賴匕賴 丕賱兀卮賷丕亍 亘賳丕亍丕賸 毓賱賶 賳馗乇賷丞 賮乇賵賷丿 亘胤乇賷賯丞 兀賰孬乇 丕賯賳丕毓丕賸 賲賳賴.
賴賱 丕爻鬲胤丕毓 丕賱賰鬲丕亘 兀賳 賷卮亘毓 賳賴賲賷 兀賵 賷賯賳毓賳賷 亘丕賱兀爻亘丕亘 賵乇丕亍 鬲賰賵賳 丕賱兀賳丕 賵丕賱兀賳丕 丕賱兀毓賱賶 賲賳賴丕 亘丕賱兀禺氐 賵賰賱 賲丕 賷鬲毓賱賯 亘丕賱賱丕卮毓賵乇責 丕賱噩賵丕亘 賴賵 賱丕!! 兀丨丿 丕賱兀爻亘丕亘 丕賱鬲賷 丿賮毓鬲賳賷 賱賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 賴賵 乇睾亘鬲賷 亘賲毓乇賮丞 毓賱丕賯丞 丕賱兀賳丕 丕賱兀毓賱賶 賵丕賱兀禺賱丕賯 賵賴賵 賲丕 賱賲 兀噩丿賴 賮賷 賴匕丕 丕賱賰鬲丕亘. 賷亘丿賵 兀賳 丕賱亘丨孬 賲丕 夭丕賱 賲爻鬲賲乇丕賸 毓賲賳 賷賮爻乇 賴匕賴 丕賱兀卮賷丕亍 亘賳丕亍丕賸 毓賱賶 賳馗乇賷丞 賮乇賵賷丿 亘胤乇賷賯丞 兀賰孬乇 丕賯賳丕毓丕賸 賲賳賴.
July 2, 2019
Not sure I was able to fully absorb this one. Less than 100 pages and yet I felt a bit like I was walking through a fog that was only apparent when I was trying to see through it, but wasn't immediately visible when I was trying to look right at it. Thinking comprehension could be improved by reading other supporting material like his essay on Narcissism, etc. Will most likely come back and read this again after a bit.
Read
April 13, 2020匕賰賷 噩丿丕 賵丕賮鬲乇丕囟丕鬲賴 賲睾丕賲乇丞 賵禺丕乇噩丞 毓賳 丕賱賲鬲賵賯毓 賮賷 夭賲賳賴貙 賵乇亘賲丕 兀賷 夭賲賳 丌禺乇.
禺賱丕賱 賯乇丕亍鬲賷 賱賱賰鬲丕亘 丕賱賲鬲賰乇乇丞 賰賱 賲丕 禺胤乇 亘亘丕賱賷 賴賵 賰賷賮 丕爻鬲胤丕毓 兀賳 賷孬賯 亘毓賯賱賴 賵賷鬲賱賵 賴匕賴 丕賱丨賯丕卅賯 丕賱兀賯乇亘 賱賱睾乇丕亘丞 賵賷爻鬲賲乇 賮賷 鬲氐丨賷丨 賳賮爻賴 賵鬲氐賵賷亘 賳馗乇賷丕鬲賴貙 丿賵賳 兀賳 賷卮賰賰 賮賷 毓賯賱賴 兀賵 賷乇賶 賮賷 賳賮爻賴 禺亘賱丕 賵噩賳賵賳丕 馗丕賴乇丕 賱賱毓賷丕賳貙 禺丕氐丞 兀賳賴 賱丕 兀乇囟 氐賱亘丞 兀賵 兀丿賱丞 鬲亘丿丿 賵賱賵 賯賱賷賱丕 賲賳 丕賱卮賰 賮賷 毓賱賲 丕賱賳賮爻 毓賲賵賲丕 賵賮賷 亘丿丕賷丞 馗賴賵乇賴 禺氐賵氐丕責
丕賱賲鬲乇噩賲 賯丿賲 鬲乇噩賲丞 賲賲鬲丕夭丞 兀乇賮賯賴丕 亘鬲賱禺賷氐 毓賱賶 賴賷卅丞 賲賯丿賲丞 賲賱丕卅賲丞 噩丿丕 賱鬲爻丕毓丿 毓賱賶 賮賴賲 兀賵囟丨 賱賱賰鬲丕亘.
禺賱丕賱 賯乇丕亍鬲賷 賱賱賰鬲丕亘 丕賱賲鬲賰乇乇丞 賰賱 賲丕 禺胤乇 亘亘丕賱賷 賴賵 賰賷賮 丕爻鬲胤丕毓 兀賳 賷孬賯 亘毓賯賱賴 賵賷鬲賱賵 賴匕賴 丕賱丨賯丕卅賯 丕賱兀賯乇亘 賱賱睾乇丕亘丞 賵賷爻鬲賲乇 賮賷 鬲氐丨賷丨 賳賮爻賴 賵鬲氐賵賷亘 賳馗乇賷丕鬲賴貙 丿賵賳 兀賳 賷卮賰賰 賮賷 毓賯賱賴 兀賵 賷乇賶 賮賷 賳賮爻賴 禺亘賱丕 賵噩賳賵賳丕 馗丕賴乇丕 賱賱毓賷丕賳貙 禺丕氐丞 兀賳賴 賱丕 兀乇囟 氐賱亘丞 兀賵 兀丿賱丞 鬲亘丿丿 賵賱賵 賯賱賷賱丕 賲賳 丕賱卮賰 賮賷 毓賱賲 丕賱賳賮爻 毓賲賵賲丕 賵賮賷 亘丿丕賷丞 馗賴賵乇賴 禺氐賵氐丕責
丕賱賲鬲乇噩賲 賯丿賲 鬲乇噩賲丞 賲賲鬲丕夭丞 兀乇賮賯賴丕 亘鬲賱禺賷氐 毓賱賶 賴賷卅丞 賲賯丿賲丞 賲賱丕卅賲丞 噩丿丕 賱鬲爻丕毓丿 毓賱賶 賮賴賲 兀賵囟丨 賱賱賰鬲丕亘.
June 1, 2021
讴鬲丕亘 讴鬲丕亘 爻賳诏蹖賳蹖 賴爻鬲 賵 亘賴 禺氐賵氐 亘乇丕蹖 卮乇賵毓 禺賵賳丿賳 賮乇賵蹖丿 亘賴 賳馗乇賲 賲賳丕爻亘 賳蹖爻鬲. 鬲賵蹖 丕蹖賳 讴鬲丕亘 賮乇賵蹖丿 亘賴 丿賵賲蹖賳 賳馗乇蹖賴鈥屰� 爻丕禺鬲丕乇蹖 禺賵丿卮 .丕卮丕乇賴 賲蹖鈥屭┵嗁� 賵 賲賮丕賴蹖賲 禺賵丿 賮乇丕禺賵丿 賵 丌賳 丿蹖诏乇蹖 (賳賴丕丿) 乇賵 卮乇丨 賵 亘爻胤 賲蹖丿賴
賲賳 鬲乇噩賲賴鈥屰� 丕賲蹖乇 倬丕卮丕 氐賲丿蹖丕賳 乇賵 亘丕 賲鬲賳 丌賱賲丕賳蹖 鬲胤亘蹖賯 丿丕丿賲 賵 亘賴 賳爻亘鬲 鬲乇噩賲賴鈥屰� 禺賵亘蹖 亘賵丿 賴乇 趩賳丿 孬賯蹖賱 亘賵丿賳 禺賵丿 賲胤丕賱亘 讴鬲丕亘 賵 夭亘丕賳 賮乇賵蹖丿 亘丕毓孬 賲蹖卮賴 讴鬲丕亘 賳爻亘鬲丕 爻禺鬲 賮賴賲 亘丕卮賴
賲賳 鬲乇噩賲賴鈥屰� 丕賲蹖乇 倬丕卮丕 氐賲丿蹖丕賳 乇賵 亘丕 賲鬲賳 丌賱賲丕賳蹖 鬲胤亘蹖賯 丿丕丿賲 賵 亘賴 賳爻亘鬲 鬲乇噩賲賴鈥屰� 禺賵亘蹖 亘賵丿 賴乇 趩賳丿 孬賯蹖賱 亘賵丿賳 禺賵丿 賲胤丕賱亘 讴鬲丕亘 賵 夭亘丕賳 賮乇賵蹖丿 亘丕毓孬 賲蹖卮賴 讴鬲丕亘 賳爻亘鬲丕 爻禺鬲 賮賴賲 亘丕卮賴
December 24, 2020
Far from self-contained; prior knowledge of the subject is crucial to understanding this seemingly short, yet very lengthy book.
October 25, 2024
Not everyone wants to get with their mom! 馃うThis short read killed so many brain cells and I worry for anyone who picks it up hoping to learn something! 馃挬
May 7, 2023
"The Ego and the Id" is a book written by Sigmund Freud, the founder of psychoanalysis, in 1923. In this book, Freud presents his theory of the human psyche, which is composed of three parts:
The id
The ego
The superego.
The id represents our primitive and instinctual desires, such as hunger, thirst, and sexual impulses. The ego is the rational and conscious part of the psyche that mediates between the id's demands and the external world. The superego is the moral and ethical component of the psyche that reflects the values and ideals of society.
Freud argues that conflicts between these three components of the psyche can lead to psychological problems such as anxiety, depression, and neuroses. He also discusses the concept of defense mechanisms, which are unconscious psychological strategies that we use to protect ourselves from unpleasant thoughts and feelings.
Overall, "The Ego and the Id" is a significant contribution to the field of psychology, and it remains a widely read and discussed book in both academic and popular circles. While some of Freud's ideas have been criticized and challenged over time, his work continues to be influential in shaping our understanding of the human psyche.
The id
The ego
The superego.
The id represents our primitive and instinctual desires, such as hunger, thirst, and sexual impulses. The ego is the rational and conscious part of the psyche that mediates between the id's demands and the external world. The superego is the moral and ethical component of the psyche that reflects the values and ideals of society.
Freud argues that conflicts between these three components of the psyche can lead to psychological problems such as anxiety, depression, and neuroses. He also discusses the concept of defense mechanisms, which are unconscious psychological strategies that we use to protect ourselves from unpleasant thoughts and feelings.
Overall, "The Ego and the Id" is a significant contribution to the field of psychology, and it remains a widely read and discussed book in both academic and popular circles. While some of Freud's ideas have been criticized and challenged over time, his work continues to be influential in shaping our understanding of the human psyche.
May 16, 2022
Extremely interesting ideas by an extremely talented Dr.
What I admire most is Freud鈥檚 relatively more 鈥渟cientific鈥� approach to psychoanalysis that is clear, concise, and applicable to real life situations.
Also, I strongly believe that a huge portion of who we become develops during early childhood.
I am skeptical of psychologists who believe that personality-building is a lifelong process (yes it is, but the neuroticism that is created unconsciously as a result of childhood experiences are much, much harder to change, aren鈥檛 they?). Can an adult homosexual (who -let鈥檚 assume- became homosexual as a result of poor gender association during childhood) be easily converted into a heterosexual? Well, you judge.
On a side note, I discovered I鈥檓 a daddy鈥檚 girl - Electra complex 馃檭
What I admire most is Freud鈥檚 relatively more 鈥渟cientific鈥� approach to psychoanalysis that is clear, concise, and applicable to real life situations.
Also, I strongly believe that a huge portion of who we become develops during early childhood.
I am skeptical of psychologists who believe that personality-building is a lifelong process (yes it is, but the neuroticism that is created unconsciously as a result of childhood experiences are much, much harder to change, aren鈥檛 they?). Can an adult homosexual (who -let鈥檚 assume- became homosexual as a result of poor gender association during childhood) be easily converted into a heterosexual? Well, you judge.
On a side note, I discovered I鈥檓 a daddy鈥檚 girl - Electra complex 馃檭
February 22, 2014
I didn't expect while reading this book to figure how genius Destovesky is ! One chapter was like reading Freud's commentary on Destovesky's novel Crime and Punishment, or in another way, I couldn't understand some Freud's theories without having in mind Destovesky's story. I also used to think Freud a strict man; this book showed me exactly the opposite. Only a small part of this book was very theoretical and utterly without a practical or historical proof
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