The Anatomy of the Mental Personality by Sigmund Freud Sigmund Freud (1932) from LECTURE XXXI (1932) The

Anatomy of the Mental Personality

Page 1 of 5

wise professor-type with serious dark eyes and white goatie beard

Source: New Introductory Lectures on Psycho-analysis (1933) publ. Hogarth Press.

With regard to the two alternatives - that the ego and the super-ego may themselves be unconscious, or that they may merely give rise to unconscious effects - we have for good reasons decided in favour of the former. Certainly, large portions of the ego and super-ego can remain unconscious are, in fact, normally unconscious. That means to say that the individual knows nothing of their contents and that it requires an expenditure of effort to make him conscious of them. It is true, then, that ego and conscious, repressed and unconscious do not coincide. We are forced fundamentally to revise our attitude towards the problem of conscious and unconscious. At first we might be inclined to think very much less of the importance of consciousness as a criterion, since it has proved so untrustworthy. But if we did so, we should be wrong. It is the same with life: it is not worth much, but it is all that we have. Without the light shed by the quality of consciousness we should be lost in the darkness of depth-psychology. Nevertheless we must try to orientate ourselves anew. What is meant by 'conscious', we need not discuss; it is beyond all doubt. The oldest and best meaning of the word 'unconscious' is the descriptive one; we call 'unconscious' any mental process the existence of which we are obliged to assume-because, for instance, we infer it in some way from its effects but of which we are not directly aware. We have the same relation to that mental process as we have to a mental process in another person except that it belongs to ourselves. If we want to be more accurate, we should modify the statement by saying that we call a process 'unconscious' when we have to assume that it was active at a certain time, although at that time we knew nothing about it. This restriction reminds us that most conscious processes are conscious only for a short period; quite soon they become latent, though they can easily become conscious again. We could also say that they had become unconscious, if we were certain that they were still something mental when they were in the latent condition. So far we should have learnt nothing, and not even have earned the right to introduce the notion of the unconscious into psychology. But now we come across a new fact which we can already observe in the case of errors. We find that, in order to explain a slip of the tongue, for instance, we are obliged to assume that an intention to say some particular thing had formed itself in the mind of the person who made the slip. We can infer it with certainty from the occurrence of the speech-disturbance, but it was not able to obtain expression; it was, that is to say, unconscious. If we subsequently bring the intention to the speaker's notice, he may recognise it as a familiar one, in which case it was only temporarily unconscious, or he may repudiate it as foreign to him, in which case it was permanently unconscious. Such an observation as this justifies us in also regarding what we have called 'latent' as something 'unconscious'. The consideration of these dynamic relations puts us in a position to distinguish two kinds of unconscious: one which is transformed into conscious material easily and under conditions which frequently arise, and another in the case of which frequently arise, and another in the case of which such a transformation is difficult, can only come about with a considerable expenditure of energy, or may never occur at all. In order to avoid any ambiguity as to whether we are referring to the one or the other unconscious, whether we are using the word in the descriptive or dynamic sense, we make use of a legitimate and simple expedient. We call the unconscious which is only latent, and so can easily become 'conscious', the 'pre-conscious', and keep the name 'unconscious' for the other. We have now three terms 'conscious', 'preconscious', and 'unconscious', to serve our purposes in describing mental phenomena. Once again, from a purely descriptive point of view, the 'preconscious' is also unconscious, but we do not give it that name, except when we are speaking loosely, or when we have

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2/16/04

do not hold for processes in the id.. we have talked of systems of the preconscious and of the unconscious. 2/16/04 . the law of contradiction . a cauldron of seething excitement. and it is their mutual relations with which we shall be concerned in what follows. we will call it henceforward the 'id'. They can only be recognised as belonging to the past. we will no longer use the word 'unconscious' in the sense of a system. and most of that is of a negative character. no recognition of the passage of time. and to what we have hitherto called by that name we will give a better one. At this point. We evidently have no right to call that region of the mind which is neither ego not super-ego the Ucs system. so that the word 'unconscious' has more and more been made to mean a mental province rather than a quality which mental things have. the little we know about it we have learnt from the study of dream-work and the formation of neurotic symptoms. so that the processes which occur in them must be recognised-as unconscious in the true dynamic sense of the term. the discovery. and (a thing which is very remarkable and awaits adequate attention in philosophic thought) no alteration of mental processes by the passage of time. at G. This impersonal pronoun seems particularly suited to express the essential character of this province of the mind-the character of being foreign to the ego. I hope. too. My own view is should say to ourselves that we had no right to that we ought not to deplore this fact. a term used by Nietzsche. It is the obscure inaccessible part of our personality. unfortunately our psychoanalytic work has compelled us to use the word 'unconscious' in yet another. but we cannot say in what substratum this contact is made. We suppose that it is somewhere in direct contact with somatic processes.. deprived of their significance. There is nothing in the id which can be compared to negation.The Anatomy of the Mental Personality by Sigmund Freud to defend in general the existence of unconscious processes in mental life. in accordance with the pleasure-principle. and takes over from them instinctual needs and gives them mental expression. are unconscious in the ego and super-ego. and call it chaos. Contradictory impulses exist side by side without neutralising each other or drawing apart. Page 2 of 5 You will. You must not expect me to tell you much that is new about the id except its name. ego and id. We have consequently also attributed to the word 'unconscious' a topographical or systematic meaning. I have no doubt that you are dissatisfied with the fact that the three qualities of the mind in respect to consciousness and the three regions of the mental apparatus do not fall together into three harmonious pairs. Conative impulses which have never got beyond the id. grant that so far things are not so bad and that the scheme is a convenient one. But before we go on I must make a short digression. Psychoanalysis. That is all very well. after they have been made conscious by the work of analysis. Very well. has a facilitating effect and enables us to remove a complication.. and this may very well have given rise to confusion. are the three realms. Groddeck's suggestion. and even impressions which have been pushed down into the id by repression. regions or provinces into which we divide the mental apparatus of the individual.above all. since the character of unconsciousness is no t exclusive to it. are unconscious in the dynamic sense.. and robbed of their charge of energy. and can only be described as being all that the ego is not. but that we had no right to expect any such neat arrangement. but it has no organisation and no unified will. only an impulsion to obtain satisfaction for the instinctual needs. and that you feel that the clarity of our conclusions is consequently impaired. and we are astonished to find in it an exception to the philosophers' assertion that space and time are necessary forms of our mental acts. then. sense. at most they combine in compromise-formations under the overpowering economic pressure towards discharging their energy. Borrowing.has impressed us very strongly with the new idea that large and important regions of the mind are normally removed from the knowledge of the ego. and no small part of the therapeutic effect of analytic treatment rests upon this fact. and of a conflict between the ego and the Ucs system. file://E:\My%20Stuff\Books\Html\Sigmund%20Freud%20-%20The%20Anatomy%20Of. which will not give rise to misunderstanding. These instincts fill it with energy. In the id there is nothing corresponding to the idea of time. too. that parts of the ego. third. inconvenient at first sight. Super-ego. . are virtually immortal and are preserved for whole decades as though they had only recently occurred. The laws of logic . We can come nearer to the id with images.

So far we have allowed ourselves to dwell on the enumeration of the merits and capabilities of the ego. In the fulfilment of this function. and in it is generated. It is this alone that produces that hi h degree of organisation which the ego needs for its highest achievements. however. in this picture of the external world which is a contribution from internal sources of excitation. a part purposively modified by its proximity to the dangers of reality. the ego has to observe the external world and preserve a true picture of it in the memory traces left by its perceptions. as if the energy of these instinctual impulses is in a different condition from that in which it is found in the other regions of the mind. not only of excitations from without but also of such as proceed from the interior of the mind. but the latter is only achieved through the mental representative of the instinct becoming subordinated to a larger organisation. by means of the reality-test. The ego advances from the function of perceiving instincts to that of controlling them. and you are aware of the possibility that parts of the ego and super-ego are unconscious without possessing the same primitive and irrational quality. (In the ego we should call it an idea. This seems to offer us the possibility of an approach to some really profound truths. This relation to the external world is decisive for the ego. indeed. no morality. while it is functioning. that we can attribute to the id other characteristics than that of being unconscious. One can hardly go wrong in regarding the ego as that part of the id which has been modified by its proximity to the external world and the influence that the latter has had on it. and we are not entirely ignorant of the methods-one might almost call them 'tricks'-by means of which it draws further amounts of energy from the id. for otherwise we should not have those displacements and condensations. in any case. the id knows no values. which are so characteristic of the id and which are so completely independent of the qualities of what is cathected. In this way it dethrones the pleasure-principle. too. is communicated to the ego by the perceptual system. I hope we shall succeed in tracing this fundamental characteristic of the ego to its source. and which serves the purpose of receiving stimuli and protecting the organism from them. but it interpolates between desire and action the procrastinating factor of thought. in so far as it is to be distinguished from the id and the super-ego. . it is time now to look at the other side of the picture. Naturally. and finding its place in a coherent unity. On behalf of the id. As regards a characterisation of the ego. In popular language. When we come to deal presently with the instincts in mental life. which exerts undisputed sway over the processes in the id. especially marks the ego out in contradistinction to the id. 2/16/04 . if you prefer. no good and evil.. is a tendency to synthesise its contents. What. It seems. or. which we call the Pcptcs (perceptual-conscious) system. it has to eliminate any element. could not otherwise escape annihilation.) What would one not give to understand these things better? You observe.The Anatomy of the Mental Personality by Sigmund Freud Page 3 of 5 It is constantly being borne in upon me that we have made far too little use for our theory of the indubitable fact that the repressed remains unaltered -by the passage of time. the quantitative factor. in our view. Such a file://E:\My%20Stuff\Books\Html\Sigmund%20Freud%20-%20The%20Anatomy%20Of. Instinctual cathexes seeking discharge. But I myself have made no further progress here. moreover. like the cortical layer with which a particle of living substance surrounds itself. which is so hard to describe. the ego controls the paths of access to motility. The ego is after all only a part of the id. The ego has taken over the task of representing the external world for the id. blindly striving to gratify its instincts in complete disregard of the superior strength of outside forces. receptive. during which it makes use of the residues of experience stored up in memory. It is the sense-organ of the whole apparatus. we may say that the ego stands for reason and circumspection.that. we shall get on better if we turn our attention to the relation between it and the most superficial portion of the mental apparatus. From a dynamic point of view it is weak. and substitutes for it-the reality-principle. is all that the id contains. it mediates perceptions of it. It must be far more fluid and more capable of being discharged. while the id stands for the untamed passions.. to bring together and unify its mental processes. and. The relation to time. indeed it can hardly be doubted that the mode in which this system works is the source of the idea of time.. it borrows its energy from the id. the phenomenon of consciousness. which is so closely bound up with the pleasure dominates all its processes. This system is directed on to the external world. The economic. which is entirely absent from the id. which promises greater security and greater success.

even when the id persists in being stubborn and uncompromising. On the whole the ego has to carry out the intentions of the id. and we may well understand how it is that we so often cannot repress the cry: 'Life is not easy'. for example. These demands are always divergent and often seem quite incompatible. file://E:\My%20Stuff\Books\Html\Sigmund%20Freud%20-%20The%20Anatomy%20Of. and established it as a separate being. I must add a warning. But all too often in the relations between the ego and the id we find a picture of the less ideal situation in which the rider is obliged to guide his horse in the direction in which it itself wants to go. to remain upon good terms with the id. but it also wishes to be a loyal servant of the id. the ego takes into itself a large number of such precipitates of former objectcathexes. which holds up certain norms of behaviour. its every movement is watched by the severe super-ego.. The ego has separated itself off from one part of the id by means of repression-resistances. One might compare the relations of the ego to the id with that between a rider and his horse. the super-ego and the id. Reality anxiety in face of the external world. to obey them all simultaneously. In this way. it is often forced to clothe the Ucs commands of the id with its own Pcs rationalisations. is the process of identification. moral anxiety in face of the super-ego. developing anxiety when it is too hard pressed. When the ego is forced to acknowledge its weakness. no wonder that the ego so frequently gives way under its task. But the barrier of repression does not extend into the id. You must. as I have explained them to you. correct that in your imagination. so that the repressed material merges into the rest of the id. in one respect I know it is not. We have already seen that. after all. it breaks out into anxiety. The id only deals with the external world through the medium of the ego. The horse provides the locomotive energy. But by identifying itself with the object. in the course of a person's life.The Anatomy of the Mental Personality by Sigmund Freud Page 4 of 5 method. it is designed to represent the demands of the external world. I have represented the structural relations within the mental personality. it punishes the ego with the feelings of tension which manifest themselves as a sense of inferiority and guilt. the ego struggles to cope with its economic task of reducing the forces and influences which work in it and upon it to some kind of harmony. The three tyrants are the external world. and neurotic anxiety in face of the strength of the passions in the id. in a simple diagram. hemmed in by the super-ego. The first business of the ego is to take note of them. in concluding this certainly rather exhausting and perhaps not very illuminating account. as the heir to the Oedipus complex it has. or rather. it recommends itself to the id in the place of the object and seeks to attract the libido of the id on to itself. intimate connections with the id. It is certainly still too early to say how far the drawing is correct. In its attempt to mediate between the id and reality. goaded on by the id. When one watches the efforts of the ego to satisfy them all. On the other hand. and has to do its best to reconcile the claims and demands of all three. and to draw the id's libido on to itself. The proverb tells us that one cannot serve two masters at once. at least in this diagram. and the rider has the prerogative of determining the goal and of guiding the movements of his powerful mount towards it. and rebuffed by reality. The poor ego has a still harder time of it. to gloss over the conflicts between the id and reality. super-ego and id. You will observe how the super-ego goes down into the id. The object-cathexes proceed from the instinctual demands of the id. which I here reproduce. When you think of this dividing up of the personality into ego. It lies further from the perceptual system than the ego. The space taken up by the unconscious id ought to be incomparably greater than that given to the ego or to the preconscious. it has to serve three hash masters. to recommend itself to the id as an object. id.. It feels itself hemmed in on three sides and threatened by three kinds of danger. whether the object is retained or given up. it fulfils its duty if it succeeds in creating conditions under which these intentions can best be fulfilled. if you please. without regard to any difficulties coming from the id and the external world. Having originated in experiences of the perceptual system. one cannot regret having personified the ego. 2/16/04 . and if these norms are not acted up to. towards which it reacts by. and with diplomatic dishonesty to display a pretended regard for reality. ego and super-ego And now.

Do not judge too harshly of a first attempt at picturing a thing so elusive as the human mind. 2/16/04 . so that.. It can easily be imagined.The Anatomy of the Mental Personality by Sigmund Freud Page 5 of 5 you must not imagine sharp dividing lines such as are artificially drawn in the field of political geography. we must allow what we have separated to merge again. it is possible that their function itself may vary. like the draining of the Zuyder Zee. from which all good will flow may be safely doubted. It is very probable that the extent of these differentiations varies very greatly from person to person. Where id was. We cannot do justice to the characteristics of the mind by means of linear contours. Further Reading: Biography | On Weltanschauung | Marxist Psychology | Jung | Adler | The Second Sex | R D Laing | Kate Millett Philosophy Archive @ marxists. It is reclamation work. but we need rather the areas of colour shading off into one another that are to be found in modern pictures. the perceptual system becomes able to grasp relations in the deeper layers of the ego and in the id which would otherwise be inaccessible to it. to make it more independent of the super-ego. the most recent of them. from the phylogenetic point of view. to widen its field of vision. such as occur in a drawing or in a primitive painting.. Whether such a procedure can put one in possession of ultimate truths. and that they may at times undergo a process of involution. there shall ego be. that certain practices of mystics may succeed in upsetting the normal relations between the different regions of the mind. After we have made our separations. for example. and so to extend its organisation that it can take over new portions of the id. too. For their object is to strengthen the ego.org file://E:\My%20Stuff\Books\Html\Sigmund%20Freud%20-%20The%20Anatomy%20Of. All the same. It is also incontestable that the same thing can come about as a result of mental disease. This seems to be particularly true of the most insecure and. we must admit that the therapeutic efforts of psychoanalysis have chosen much the same method of approach. the differentiation between the ego and the super-ego.

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