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Freud believed that the psyche consists of three layers - conscious, preconscious and unconscious, in which the main structures of the personality are located. At the same time, the content of the unconscious, according to Freud, is not accessible to awareness under almost any conditions. The contents of the preconscious layer can be realized by a person, although this requires considerable effort from him.
They also singled out three parts in the personality structure: Id, Ego, Super-Ego.
ID ("IT") = UNCONSCIOUS
- INSTINCT, PLEASURE PRINCIPLE
- NO CONTROL
In the unconscious layer is the structure of personality eid- the energy basis of mental development. In it are located inborn unconscious drives who seek their own satisfaction.
Freud believed that there are two main innate unconscious drives - life instinct and death instinct, which are in antagonistic relationship with each other, creating a biological internal conflict. Human behavior is caused by the simultaneous action of both of these forces.
Freud notes that innate drives are channels through which the energy that shapes our activity passes. Psychic energy tends to discharge, which is why frustration (negative mental state, in a situation of inconsistency of desires with available opportunities) attraction leads to neurosis, since discharge is impossible in this case. On the basis of these provisions, both the idea of relaxation in a psychoanalysis session and the idea of transference were developed, i.e. transference, exchange of energy between the patient and the psychoanalyst. Researchers call this process "cathartic clearing."
He also believed that the content of the unconscious is constantly expanding, since those aspirations and desires that a person could not, for one reason or another, realize in his activity, are forced out by him into the unconscious, filling his content.
EGO "I" = PRECONSCIOUS
- MIND, REASON, REALITY PRINCIPLE
- EXTERNAL CONTROL
Ego- The term "Ego" comes from the Latin word "ego", which means "I". The ego is a component of the mental apparatus responsible for human decision making. Also is congenital and located both in the conscious layer and in the preconscious. Thus, we can always be aware of our I although this may not be easy for us.
If the content of the Id expands during the life of the child, then the content of the Ego, on the contrary, narrows, since the child is born, according to Freud, with an “oceanic feeling of the Self”, including the whole world around. Over time, he begins to realize the boundary between himself and the outside world, begins to localize his I to his body, thus narrowing the scope of the ego.
Ego perceptual and cognitive processes are used in its quest to satisfy needs and desires eid .
SUPER-EGO ("SUPER-I") \u003d SUPERCONSCIOUS
- VALUES, MORALITY, SPIRITUALITY
- SELF CONTROL
The third personality structure - the Super-Ego - is not inborn, it is formed in the process of a child's life. The mechanism of its formation is identification with a close adult of the same sex, whose traits and qualities become the content of the Super-Ego. In the process of identification, children also form an Oedipus complex (in boys) or an Electra complex (in girls), i.e. a complex of ambivalent feelings that the child experiences towards the object of identification.
Freud emphasized that between these three personality structures there is an unstable balance, since not only them, but also the directions of their development are opposite to each other. The drives contained in the Id strive for their satisfaction, dictating to a person such desires that are practically impossible to fulfill in any society. The super-ego, whose content includes conscience, self-observation and the ideals of a person, warns him of the impossibility of fulfilling these desires and stands by the observance of the norms adopted in this society. Thus the ego becomes the arena of conflicting tendencies, which are dictated by the id and the superego. The state of internal conflict, in which a person is constantly located, always keeps him in suspense, reducing resistance to neuroses. Therefore, Freud emphasized that there is no clear line between the norm and pathology, and the stress experienced by people makes them potential neurotics.
The ability to maintain one's mental health depends on psychological defense mechanisms that help a person, if not prevent (since this is virtually impossible), then at least mitigate the conflict between the Id and the Super-Ego. Freud identified several defense mechanisms, the main of which are repression, regression, rationalization, projection and sublimation.
Repression is the most ineffective mechanism, since in this case the energy of the repressed and unfulfilled motive (desire) is not realized in activity, but remains in the person, causing an increase in tension. Since the desire is forced out into the unconscious, the person completely forgets about it, but the remaining tension, penetrating through the unconscious, makes itself felt in the form of symbols that fill our dreams, in the form of errors, slips of the tongue, reservations. At the same time, the symbol, according to Freud, is not a direct reflection of the repressed desire, but its transformation. Therefore, he attached such importance to the "psychopathology of everyday life", i.e. interpretation of such phenomena as errors and dreams of a person, his associations. Freud's attitude to symbolism was one of the reasons for his disagreement with Jung, who believed that there is a direct and intimate connection between the symbol and human aspiration, and objected to the interpretations invented by Freud.
Regression and rationalization are more successful types of protection, since they provide an opportunity for at least a partial discharge of the energy contained in human desires. At the same time, regression is a more primitive way of realizing aspirations and getting out of a conflict situation. A person may begin to put their nails down, ruin things, chew gum or tobacco, believe in or good spirits, seek risky situations, etc. and many of these regressions are so generally accepted that
During projection, a person attributes to others those desires and feelings that he himself experiences. In the event that the subject to whom a feeling was attributed confirms the projection made by his behavior, this defense mechanism operates quite successfully, since a person can recognize these feelings as real, valid, but external to him, and not be afraid. them. It must be emphasized that the introduction of this protective mechanism made it possible to develop in the future such projective methods for studying personality. These methods of asking people to complete unfinished phrases or stories, or to complete a story based on vague plots, have become an essential contribution to the experimental study of personality.
The most effective defense mechanism is sublimation, since it helps to direct the energy associated with sexual or aggressive desires in another direction, to realize it, in particular, in creative activity. In principle, Freud considered culture to be a product of sublimation, and from this point of view he considered works of art, scientific discoveries. This activity is the most successful because in it there is a complete realization of the accumulated energy, catharsis or purification of a person from it. Based on this approach to sublimation, the foundations of art therapy, art therapy, were later developed in psychoanalysis.
energy, which is associated with the life instinct, is also the basis for the development of personality, human character, and, based on the laws of its development, Freud created his own periodization, which was discussed in Ch. four.
Freud considered libidinal energy to be the basis not only for the development of an individual person, but also for human society. He wrote that the leader of the tribe is a kind of his father, to whom men experience an Oedipus complex, striving to take his place. However, with the murder of the leader, enmity, blood and civil strife come to the tribe, it weakens, and such a negative experience leads to the creation of the first laws, taboos that begin to regulate human social behavior.
Later, the followers of Freud created a system of ethnopsychological concepts, which features the psyche of different peoples in ways of the main stages in the development of libido. It was written, in particular, that the ways of caring for an infant, fixed in the culture of society, are the basis of both the individual psyche and the mentality of a given nation.
However, further research did not confirm this part of Freud's theory, revealing more complex and ambiguous reasons for both the formation of the child's personality and the development of culture and society as a whole.
Personality structure according to Z. Freud
Sigmund Freud (1856-1939) - Austrian doctor and psychologist, professor.
Freud's ideas about the conflict nature of man were developed by him in structural theory personality. According to this theory, a personality is a contradictory unity of three interacting spheres: “It”, “I” and “Super-I” (“Ideal-I”, “I-ideal”), the content and action of which reflects its essence and diversity.
According to Freud, the structure of the personality has a certain relationship with the structure of the psyche.
The dominant sphere of personality is "It".
Before defining it, Freud makes the remark that "mental" and "conscious" are not identical concepts. They cannot be identified, since in the human psyche there are very intense hidden ideas, the presence of which a person does not notice and is not aware of, but they manifest themselves in reservations, errors in memory and speech, forgetting names, etc.
Describing the unconscious as "a natural, inevitable phase of the processes that our mental activity manifests," Freud singles out such key features, how:
- 1) it is non-verbal (non-verbal);
- 2) "it never dies", does not lose its dynamic strength and energy;
- 3) direct access to the conscious is closed to him;
- 4) according to the dynamics of its formation, the unconscious is the repressed (Verdrangung), which is formed throughout the life of a person without any participation of consciousness;
- 5) the laws of its functioning differ from the laws of conscious activity; the unconscious "as if not paying attention" to the change of day and night, birth and death, lives "all the time" - immediately past, present and future.
Drives play a decisive role in the formation of complexes (Friebe). They are the main fund of the unconscious. Representing mental elements internal irritation organism, having a somatic (bodily) character, drives are divided into two groups:
- · attraction "I", the purpose of which is the self-preservation of the individual;
- Sexual desires (libido), the purpose of which is to procreate; they are born together with the human body and lead a never-fading life in his psyche.
On the basis of the drives, and especially the infantile drives of a sexual nature, the Oedipus complex is formed.
The Oedipus complex goes back to the ancient myth of King Oedipus, who kills his father and marries his mother. In the teachings of Freud, he means repressed from childhood sex drive to the mother and the associated aggressive attitude towards the father.
Freud believed that personality in all life situations borrows its psychic energy from this first, repressed into the unconscious, Oedipus complex (or Oedipus complex).
The typology of drives developed by Freud in the process of psychotherapeutic practice was subjected to significant adjustment by him. He introduces a new division of drives and offers a more extended interpretation of the contents of the unconscious. At the same time, he proceeds from the fact that the mental life of a person is a continuous struggle between Eros (sexual drives and drives of the "I") and Tanantos (drives to death).
Eros ensures the desire of the human psyche for life, for its preservation at all costs, either in the form of sexual - procreation - or in the form of the integrity of the body. The entire physiological process of creation, while the organism is alive, is provided by this aspiration of the psyche, that is, by Eros.
Thanatos, on the contrary, is trying to return the human body to a lifeless state, to dead, inorganic matter. But for now human body alive, dominated by Eros.
The second sphere of personality - "I", according to Freud, comes from the Oedipus complex and, apart from the "It", to a certain extent is rationality and prudence. In general terms, the “I” appears as an organized beginning of the personality, guided in its activities by the principle of reality, which allows it to partially control the blind, irrational impulses of the “It” and bring them into a certain correspondence with the requirements of the external world.
Here psychic experiences are subjected, as it were, to double censorship.
The principle of pleasure, which dominated the unconscious, loses its significance. Next to it, a new principle of mental life begins to operate - the principle of reality. He evaluates the appropriateness and possibility of performing a particular action, motivated by the needs of "It".
Having passed the censorship, mental elements receive a verbal (verbal) form, and only after that they can pass into consciousness. Mental elements that have not passed the test of the "reality principle" (for example, asocial, egoistic needs, aggressive, sexual desires) are forced out again into the system of the unconscious. Thus, everything that is in consciousness or can enter it is strictly censored.
The third sphere of personality - "Super-I" ("Ideal-I", "I-ideal"), according to Freud, arises on the basis of "I" and acts as a product of culture, consisting of a complex of conscience, moral traits and norms of behavior that control the actions of the "I" and prescribe to it moral models of imitation and activity in the context of higher social feelings.
The most important thing is that the "Super-I" system is formed under the influence of the social environment and prohibitions. Assuming the functions of moral consciousness, it evaluates all the actions and mental acts of the individual from the point of view of "good" and "evil".
The manifestations of the "Super-I" include the sudden awakening of conscience" in a person, the emergence of "an unconscious feeling of guilt", severity and contempt for oneself.
Freud associates the formation of the "Super-I" with a special mental mechanism - identification (identification). In a person's life, identification occurs quite often, especially when he needs to move from mastering a person to identifying himself with him.
Freud cites the identification of the child with the father as an example. Later, in adult life, this manifests itself as identification with an authoritative leader, with an object of love, etc.
The concept of the mental structure of the personality proposed by Freud, consisting of the three systems discussed above, can be depicted in the form of a diagram, where the interaction of the unconscious, "Super-I" and the preconscious appears more figuratively.
The scheme clearly shows that the unconscious ("It") can interact simultaneously with two systems - "Super-I" and "I" and its independent penetration into consciousness is excluded. Themselves, these two systems are represented insignificantly in consciousness, in the form of protruding small peaks, since most of the processes in the mental structure of the personality proceed on the preconscious and subconscious levels.
Between the three systems of the mental structure, zones of conflict are clearly visible, which are capable of destabilizing the personality if the "I" is unable to restore balance between them.
Realistic conflict resolution is possible only with a fairly strong "I", which can not only determine the requirements of the "It", but also overcome the pressure from the "Super-I". But this is the ideal case. More often, conflict zones in the psychic structure lead to frustrations of the "It", that is, to such mental states that are accompanied by negative emotions and experiences - irritation, anxiety and despair. Frustrations induce the "I" to relieve tension with the help of various kinds of "exhaust valves", which include the mechanisms of psychological defense developed by Freud and his daughter Anna.
Psychological defense mechanisms
According to Freud, the constant confrontation between the three spheres of the personality is largely mitigated by special "defense mechanisms" ("protection mechanisms") formed as a result of human evolution.
Sublimation, as a kind of repression, consists in the fact that a person orients his actions and behavior towards achieving another goal, instead of the one that was originally set, but turned out to be unattainable. At the same time, the substitution of the goal brings real satisfaction to the individual. In business communication, such a substitution of goals is quite common in the dialogue and conciliation phases. Therefore, in the dialogue phase, it is advisable to avoid categorical judgments and first highlight the points of disagreement of the partner, trying to understand them. When making a joint decision in the conciliatory phase, the main thing is the mitigation and possible elimination of contradictions between the selected options for solving the problem, the search for a compromise or at least a conditional agreement between the partners. At the same time, there is a mutual blocking of certain mental motives of partners, instead of which new ones appear, bringing satisfaction with their greater effectiveness.
The projection, which consists in endowing other people with their own feelings, which are not acceptable from the point of view of the "Super-I", can find manifestation in the contact phase of business communication.
Rationalization is the search for convenient reasons to justify the impossibility of performing certain actions. It occurs quite often in the dialogue phase of business communication. Not only the psychological focus on the partner is important here, but the ability to listen and convince him.
Repression - impossibility:
- - or remember any event;
- - or perceive any information in connection with the traumatic nature of this information.
Repression is a defense mechanism that keeps the human psyche intact. At the same time, traumatic information, being forced out into the unconscious, continues to influence behavior and psychological condition person.
Desublimation (from lat. Sublimo) - I exalt
In psychoanalytic theory, the reverse transfer of sublimated instinctive energy to the original sexual objects.
Idealization is a psychological mechanism for protecting an individual; the mental process of overestimation of an object or subject.
Identification (from lat.Identifico - I identify) - according to Freud - a psychological defense mechanism consisting in identifying oneself with another person or group of people. Identification helps a person to master various types activities, assimilate norms of behavior and social values.
Isolation - according to Freud - a protective mechanism, which consists in leaving society, from other people; diving deep into yourself.
Introjection - in depth psychology - a mental process opposed to projection; replacement of external objects with their internal images, which play an important role in the formation of the "super-I", conscience, etc.
Conversion is a mechanism for the transition of repressed psychological desires, ideas, feelings into physiological symptoms.
Refusal is a defense mechanism that consists in the unconscious ignoring of events in the external and internal world.
The denial of reality is a psychological defense mechanism, manifested in the fact that various phenomena, facts, etc., containing a threat to this or that individual, are denied and not perceived by him.
Rationalization is a defense mechanism that consists in finding a reasonable basis for behavior, justifications for impulsive actions. Through rationalization, the true motives of his actions, thoughts, feelings are hidden from the consciousness of the subject.
Regression (from Lat. Regressus - reverse movement) is a protective mechanism, which is a form of psychological adaptation in a situation of conflict or anxiety, when a person resorts to earlier, less mature and less adequate patterns of behavior that seem to him to guarantee protection and security.
Repression (from lat. Repressio - suppression - in psychoanalytic theory - a protective mechanism, the specificity of which is the suppression, expulsion from memory of unpleasant memories, images, thoughts that cause pain and displeasure.
Today, on site website, you will learn what the personality structure in psychology is according to Sigmund Freud, Carl Jung, Eric Berne, Frederick Perls and other prominent psychoanalysts and psychotherapists.
A person's personality is conditionally divided into subpersonalities, as if several internal "I" - a kind of psychoanalytic I-Concept. This was done for a better, almost visual understanding of the psychological structure of a person's personality - its content and functions, and most importantly - for the psychotherapy of personality disorders.
Freud's personality structure ^
Orthodox psychoanalysis, which shows the structure of personality according to Freud, consists of three parts: consciousness, subconscious and unconscious.
The main concept of personal structuring by Sigmund Freud is the Super-Ego (Super-I), Ego (I) and Id (It).
In fact, the Super-I is the social component of the personality, the Ego is the psychological component, and the Id is the biological component.
Super-Ego (Super-I)- this is a “consciousness” that “lives” according to the principle of reality and censorship (carries out censorship according to moral and ethical standards). The Super-I serves to contain the impulses of the ID (unconscious).
The super-ego, as part of the personality structure, is not innate; it develops in the process of parental upbringing and primary socialization of the child (in kindergarten, school, among peers, etc.).
According to Freud, the Super-I has two substructures: Conscience and Ego-ideal (ideal Self). The conscience develops in the child through parental punishment, and the ideal-I - through encouragement and approval.
All this is formed and fixed in the child's personality through introjection (unconscious introduction into the psyche), based on the moral standards of parents and society.
Ego (I)- this is the “subconscious”, “living”, like the Super-Ego, according to the principle of reality and censorship, but the Ego censors not only impulses of desires from the unconscious (ID), but also from the Super-Ego and from the outside world.
Also, the EGO is a logical, rational and realistic thinking associated with the cognitive and intellectual functions of the individual.
In other words, it is the EGO that decides when and which instincts can be satisfied, and acts as an arbiter between the desires of the ID and the prohibitions (censorship) of the Super-Ego, thereby directing human behavior.
Eid (It)- this is the entire "unconscious", the area of \u200b\u200bthe instincts of Eros and Tonatos (according to Freud, sexual, aggressive, destructive).
"Id" in the structure of a person's personality "lives" and acts according to the principle of pleasure, it is something dark, chaotic, primitive, not amenable to morality and requiring immediate discharge. The id (or id) stands between the psyche and the somatic.
There are two mechanisms of the unconscious (Id) that allow you to relieve tension: reflex actions and primary processes.
Reflex actions ID is an automatic response to exposure (cough, tears, etc.).
Primary Processes ID- this is an irrational, fantasy form of representations, a hallucinatory fulfillment of desires (in dreams, dreams).
When a person has everything in order (no psycho-emotional problems), then the whole structure of the personality, according to Freud, works in concert, and the Super-Ego, Ego, and ID “live” in harmony.
Mental illness or personality disorders occur when the ego is unable to control and regulate the activity of the id and superego.
The goal of psychoanalytic therapy is to give power (energy) to a weakened EGO and bring the structure of a person’s personality into harmony, thereby relieving him of emotional, psychological, mental suffering and improving the quality of life and general health.
Jung's personality structure ^
Analytical psychology- it outlines the structure of personality according to Jung - this is the Ego, the Personal Unconscious, the Collective Unconscious.
Ego- this is the center of consciousness, part of the soul, including feelings, sensations, memories, thoughts, and everything that allows a person to feel his integrity and realize his identity.
Personal unconscious- this is a personality structure, which includes repressed (suppressed) memories, feelings, experiences from consciousness.
Also, according to Jung, human complexes are stored in the personal unconscious, which can seize control over the personality and control its behavior.
collective unconscious is a place of storage of ancient, hidden memories inherited from ancestors. Because of this, the collective unconscious is universal, as opposed to the personal, which is individual.
Jung's main concept - which is why he actually disagreed with Freud - is precisely the collective unconscious, which lies in the structure of a person's personality and is presented in the form of archetypes (prototypes).
Archetypes, according to Jung, are universal, universal models of perception that have a significant emotional element. For example, the archetypes of Mother, Energy, God, the archetype of the Hero, Sage, Child, etc.
The main archetypes in the structure of personality according to Jung
The main, main archetypes in the structure of personality according to Jung are Person (Mask), Shadow, Anima and Animus, Self.
Persona (or Mask)- this is social role a person, his public personality, a mask that he unconsciously puts on in connection with the prevailing attitudes in society.
If the Ego is identified with the Person, then the person ceases to be himself, all his life playing someone else's role.
Shadow is the opposite archetype of the Person. The shadow is irrational, usually immoral, contains impulses rejected in society (sometimes sexual, aggressive). Therefore, the energy of the Shadow is usually suppressed by the protective mechanisms of the psyche.
Often, people with a normal EGO direct this energy into the right, manageable channel. For example, in creative activity.
Both "Persona" and "Shadow" can manifest themselves in the personal unconscious and even in the Ego, for example, in the form of rejected thoughts or acceptable behavior in society.
Anima and Animus- an archetype associated with the bisexuality of a person by nature. It reflects the feminine psychological principle in a man (Anima) and the masculine principle in a woman (Animus), i.e. in modern society one can notice masculine manifestations in women and feminine manifestations in men (not referring to sexual orientation, although with serious violations there may be incorrect gender identification).
Self- the most important archetype in the structure of personality - the center of the EGO (I). In fact, this is an ideal that people unconsciously strive for, but rarely achieve.
Selfhood - "God within us" - this archetype strives for integrity and unity (something similar can be seen in the religions of the East, this is a kind of perfection, characteristically represented in the images of Christ, Buddha ...).
Through individuation, usually by mid-life (often a midlife crisis) a clear sense of the Self can set in. It’s something like that…like a feeling of something distant, incomprehensible and unfamiliar, and at the same time close, dear, well-known…
Personality structure according to Bern ^
Transactional analysis - the structure of personality according to Berne - is the division of the Ego (I) into three subpersonalities (I-states) - the Parental I, the Adult I and the Child I.
"Parent" (parent Ego-state "R") is a repository of moral and ethical norms and rituals embedded in the programs of human behavior by parents and other educators, as well as society. The parent "lives" on the principle of bias, obligation, requirements, prohibitions and permissions ("should-shouldn't", "should-shouldn't", "should-shouldn't", "shouldn't-can").
In the Bernese Parent, as in the Freudian Super-Ego, conscience and censorship are stored, as well as stereotyped thinking, biases and deep convictions of a person. For the most part, all this is not realized and is included in the thinking, feeling and behavior of a person automatically.
The parental ego state can in some cases be blocked, which can make a person an immoral cynic.
"Adult" (adult I-state) "B"- this is a logical and rational part of the personality structure, capable of testing reality in the present, building forecasts and adapting to the situation. An adult “lives” according to the principle of reality (“I can-I can’t”, “possible-impossible”, “real-unreal” ...).
In the case of "infection" (contamination) of the Adult Ego-state by the Parent, the Child or both at once, a structural pathology of the personality is observed, which leads to various disorders, neuroses and relationship problems.
For example, if an Adult is contaminated by a Child, then the person becomes infantile, unrestrained, with illusory thinking and not entirely adequate feeling and behavior.
If the Adult is "infected" by the Parent, then the person, for example, becomes rigid, mentoring, boring...
When the Adult ego-state is contaminated by both the Parent and the Child at the same time, this leads to neuroses, psychological, emotional, cognitive and behavioral personality disorders.
In some people, the adult part of the personality can be blocked - this usually leads to psychotic disorders (psychoses) and pathologies.
"Child" (childish ego state) "D"- this is a part of the personality structure that "lives" on the principle of pleasure and emotions ("want-want").
Human spontaneity, intuition, creativity and creativity depend on the freedom of the Child. This childish part of the personality gives a person happiness, joy of life and closeness of communication and relationships.
But, with a weak Adult, the child's I-state can also bring mental suffering due to unpredictability, lack of restraint, asociality ...
Sometimes the Child can be blocked, then the person becomes insensitive, joyless, with an emptiness in his soul, in fact, a “robot”.
Personal structure according to Berne of the second order
R-3 ("Parent" in "Parent R-2")- this is, in fact, one of the real parents (educators) of your real parent (mom, dad and other educators) - for you, grandmother, grandfather, stored in the depths of the psyche.
More precisely, R-3 is a set of information (beliefs, thoughts, attitudes, behavioral strategies) inherited from your parents' parents and caregivers (from your grandparents and other significant people).
B-3 (Adult in Parent R-2) is the Adult Ego state of your real grandparents.
D-3 (Child in Parent R-2)- this is the Child, the Childish ego-state of your grandparents (grandfathers, grandmothers ...), stored in the structure of your personality.
R-2 (Parent) is the same Parental Ego, but with a deeper analysis. Here are ego-states introjected from real parents and caregivers.
B-2 (Adult)- this I-state is not divided ... nothing enters into it ...
D-2 (Child)- this, in fact, is you ... only at the age of 3-5-7 years, with the settings of your real parents entered automatically, and fixed in the structure of the second-order personality - more deeply in the psyche.
P-1 (Parent in Child D-2)- this is a set of information, programs and attitudes (often inadequate and negative), transferred to you unconsciously in the process of education (parental programming of the life scenario) from the "D-2" of your real parents and educators.
According to Berne, "R-1" is an "Electrode", the essence of which is to "turn on" negative thoughts, feelings and behavior. Speaking in “computer language”, it’s like a “Virus” that prevents a person from being happy, normal, adequately responding to situations in life, being himself and enjoying life.
Still, some analysts and psychotherapists call "P-1" "Big Pig" (puts a pig on us), internal "Demon" (does us all sorts of dirty tricks), "internal enemy" (when we kind of harm ourselves and create problems) …etc.
The main task of transactional analysis (SM) and psychotherapy, relatively speaking, is to detect the "P-1 virus" and neutralize it ... (to make a person free from negative, illusory beliefs and beliefs, get rid of harmful, accumulated emotions, and teach a new, adequate situation behavioral strategies).
V-1 (Adult in Child D-2)- this, according to Bern, "Little Professor". This part of the personality develops by about 4-5 years of age (the “why-why age”), and the child at this time actively explores the world, sometimes asking parents “difficult questions”.
It is this part of the personality that decides how you will live your life, what will be your destiny.
Also, in an adult, "B-1" serves as a source of intuition.
For example, if you smoke, overeat, "overdrink" ... or otherwise harm yourself, if you have neurosis, fears, depression and other personality disorders, then in order to change your life for the better, it is not enough for you to recognize the problem in the Adult ego state " B-2" - everyone already knows what is good and what is bad.
It is necessary for your “B-1” (Adult in Child) to “understand” this and “make a new decision” - this is what psychotherapy and psychoanalysis are aimed at.
D-1 (Child in Child D-2)- this is you, only without any attitudes, beliefs, beliefs and other "informational garbage". This is the natural, real Child within you.
That is, when you were born, this was “D-1”, which now, in adulthood, may be in captivity of acquired beliefs, attitudes, thoughts and ideas. And if this Child in the Child is closed, then a person cannot be happy a priori.
In the process of psychotherapy and psychoanalysis, this real Childish I-state is freed from the oppression of "R-1" (B. Svin) and a person begins to grow personally, becomes himself, strengthens his life I-position ... and ... becomes happy ..., "infecting "with this happiness and their loved ones ...
The land where the innumerable treasure is laid,–
under the layer– layer is doubly powerful.
Another is not disturbed yet,
Like bottom ice at depth.
Alexander Tvardovsky
It is known that the theory of Charles Darwin had a huge impact on Freud's scientific developments. He conceives of human development in evolutionary terms. Reflecting on the development of the individual, Freud believes that the main driving force - sexual energy - is itself subject to evolution, which takes place in the life of each individual from birth to the onset of puberty.
Libido goes through several stages. It centers first around the sucking and biting processes of the child, then around the anal and urethral secretions, and finally around the genital organs. In the history of each individual, the libido remains the same: it is potentially the same, but its manifestations change in the process of individual development.
Freud's ideas about the development of the human race coincide in some ways with ideas about individual development, while in others they diverge. Freud believed that primitive completely satisfied his instincts, including perverted ones. They were part of primitive sexuality. Primitive man was incapable of becoming the creator of culture and civilization, and yet man begins to create civilization for reasons that Freud failed to explain.
The creation of culture forced man to give up the immediate and complete satisfaction of his instincts. The unsatisfied instinct turned into non-sexual spiritual and psychic energy, which is the building material of civilization. Freud called this transformation of sexual energy sublimation, using an analogy with chemical processes. The higher the level of development of civilization, the more energy a person sublimates and the more he suppresses his primary libidinal impulses. He becomes wiser and more cultured, but in a sense also less happy than primitive man, and much more prone to neuroses as a result of excessive suppression of instincts. Therefore, the civilization created by man does not satisfy him. And although historical development is a positive phenomenon, if we take into account only the products created by civilization, however, this process includes an increase in dissatisfaction and the possibility of an increase in the number of neuroses.
Another aspect of Freud's historical concept is related to the Oedipus complex. In the work "Totem and Taboo" he sets out the hypothesis according to which the decisive step on the path from primitive to civilized society was the rebellion of sons against their hated father and his murder. The sons then created a society based on an agreement to exclude further killings during riots and to ensure the implementation of moral regulations.
According to Freud, the child in his development goes through a similar path. At the age of five or six, the boy experiences the strongest jealousy for his father and displaces in himself the desire to kill him only under the influence of the threat of castration. In order to free himself from fear, he strengthens the taboo on incest and thereby lays the core around which his “conscience” (super-ego, or Super-I) will form. Subsequently, prohibitions and demands expressed by other authorities and society are added to the initial taboos received from the father.
E. Fromm compares the views of K. Marx and F. Engels. Marx firmly believed in the ability of man to develop and improve. This belief, according to Fromm, is rooted in the messianic tradition of the West, starting with the prophets, passing through Christianity, the Renaissance and the ideas of the Enlightenment. Freud was a skeptic, especially after World War I. He viewed the problem of human development as a tragedy. According to Freud, all human undertakings end in frustration.
If man were to succeed in returning to the primitive state, he would achieve pleasure, but would lose wisdom. If he continues to create more and more refined civilizations, he becomes more wise, but at the same time less happy and more prone to disease. For Freud, evolution is an ambiguous blessing. Society does more harm than good.
The psyche as a structure
The psyche is the integrity of all processes, conscious and unconscious. Freud greatly enriched psychology by introducing the concept of the structure of the psyche. There is no harmony in the inner world of man. Even the ancient Greeks noted that a person is torn apart by consciousness, will and feelings. Within the psyche, one conflict struggles with another. Social inhibitions block biological impulses. There is no reason to believe that the human psyche is initially ordered. The obvious chaos of the opposing elements needs to be "arranged" somehow.
Z. Freud proposed to distinguish three structural components within the psyche: Id (It), Ego (I) and Super-Ego (Super-I). Freud defined the lower part of the psyche as the id. It includes unconscious drives and impulses that have a decisive influence on the thoughts, feelings and actions of a person. Generally speaking, the concept itself does not belong to Freud. It was introduced into psychoanalytic literature by the German physician G. Groddek. He published in 1923 the work "The Book of It". With this concept, Groddek meant an unknown force that directs human behavior.
Freud borrowed this concept from his work I and It (1923). However, he noted that Groddek himself probably followed the example of F. Nietzsche, who constantly used this grammatical expression to denote the impersonal and, so to speak, naturally necessary in our being. The work "I and It" continues the line of thought that Freud outlined in "Beyond the Pleasure Principle" (1920). Freud tried in this work to draw new conclusions.
The paper notes that the division of the psyche into conscious and unconscious is the main premise of psychoanalysis. It also makes it possible to understand the pathological processes of mental life. Psychoanalysis does not consider consciousness to be the essence of the psyche. He considers consciousness as a quality of the psyche, which may join other qualities or may be absent.
Freud showed that for the majority of philosophically educated people the idea of the psyche, which is also unconscious, is so incomprehensible that it seems absurd to them and is rejected by simple logic. However, "being conscious" is a purely descriptive term referring to the most immediate and most reliable perceptions. But further experience shows us that a mental element, such as a representation, is usually not realized for a long time. The state of awareness passes quickly. The now conscious representation becomes unconscious in the next moment. However, it can return to consciousness.
What has gone out of consciousness can be realized at any moment. The unconscious coincides with the latent capacity for awareness. Philosophers, Freud argues, might argue that as long as a representation was in a state of latency, it was not psychic at all. However, as a result of the processing of empirical data, Freud believes, the enormous role of mental dynamics is revealed. The state in which the representations were before awareness may be called repression, and the force which led to and sustained the repression is felt during analytic work as resistance.
Repression is therefore an example of the unconscious. However, two types of the unconscious can be seen: latent (hidden), but capable of awareness, and repressed - in itself and without interpretation, not capable of awareness. Freud introduces three terms in his work - the unconscious, the preconscious and the conscious. The preconscious is a concept that was used in classical psychoanalysis to refer to mental processes that are different from conscious and unconscious.
Freud did not consider preconscious processes to be unconscious in the proper sense of the word. He placed them closer to consciousness, but at the same time did not identify them with conscious phenomena. In Freud's interpretation, the human psyche consists of three systems - consciousness, preconscious and unconscious. Each of them is characterized by specific processes that differ from each other. The difference between the preconscious and the unconscious is no less important than the difference between the conscious and the unconscious.
In a descriptive sense, the preconscious is unconscious. Dynamically it differs from the repressed unconscious. In order to avoid misunderstandings and ambiguity, Freud introduced the letter designations for various systems: BES (unconscious), POS (preconscious) and 03 (consciousness). In part, this contributed to the elimination of confusion in the use of the concept of the unconscious.
In I and It, Freud suggested that part of consciousness is also unconscious, and that this so-called third unconscious does not coincide with either the preconscious or the repressed unconscious. As a result, the ambiguity of the unconscious turns into a multi-meaningful nature of unconscious mental activity.
However, Freud insisted that the difference between the systems of the unconscious, preconscious and consciousness is the only ray that illuminates the dark depths of the human psyche. It is very important for characterizing the dynamics of mental processes and the possibility of psychotherapeutic treatment as the transformation of the pathogenic unconscious into consciousness.
It
According to Freud, It contains everything inherited, everything that is at birth, that is laid down in the constitution. Among other things, therefore, those instincts that arise in the somatic organization and which find their first psychic expression in the id in a form unknown to us. This is the original, basic, most central structure of the personality, open both to the somatic demands of the body and to the actions of the ego and superego.
Although other parts of the structure develop from the It, it itself is formless, chaotic and disorganized. The laws of logic do not apply to the id. Opposite impulses exist, as it were, side by side with each other, without neutralizing or weakening each other. It is the reservoir for the whole personality. In It there is nothing corresponding to the idea of time, there is no recognition of the passage of time (which is remarkable and requires the attention of philosophical thought), there is no change in mental processes during the passage of time. Naturally, It does not know values, good and evil, does not know morality.
It can be likened to a blind king whose power is absolute but who must rely on others to distribute and use his power. Contents It is almost entirely unconscious. It includes psychic forms that were never conscious, as well as material that proved unacceptable to consciousness.
Thought or memory, forced out of consciousness and found among the shadows of It, is still able to influence the mental life of a person. Freud emphasized that the forgotten material continues to have a force of action that has not diminished, but has gone out of conscious control.
I (ego)
I is a concept that is used in psychoanalysis to designate a person or to characterize one of the parts, instances, spheres of the human psyche. This dual interpretation of the Self is reflected in the works of S. Freud. By "I" he understood both a special mental instance and the personality as a whole.
Freud saw three instances in the psyche, each of which has its own specifics. Each of them performs certain functions, but they are closely related. If It represents passions, then I am the personification of reason, common sense, prudence.
The self is the part of the psychic apparatus that is in contact with external reality. It develops from the id as the child becomes aware of himself as a person to serve the repetitive demands of the id. Like the bark of a tree, the Self protects It, but for this it takes energy from It. I ensures the physical and mental health and safety of the individual. Freud describes the various functions of the ego both in relation to the external world and in the internal world, the impulses of which the ego seeks to satisfy.
The main characteristics of I are as follows. As a result of the relationship already established between sensory perception and muscular action, the ego controls voluntary movements. Its mission is self-preservation. With regard to external events, the ego performs this task by becoming aware of external stimuli, accumulating (in memory) experience, avoiding excessive stimuli (by flight), adapting to moderate stimuli (adaptation), and finally learning to make the necessary changes in the external world to its advantage ( through activity).
With regard to internal events in relation to the id, the ego performs its task by gaining control over the demands of the instincts, deciding whether they will be allowed to satisfy, postponing satisfaction until a favorable time and favorable circumstances in the external world, or completely suppressing their excitement. Its actions are guided by the consideration of tensions arising from within or caused from without. The intensification of these tensions is generally felt as displeasure, and the weakening as pleasure... I strive for pleasure and try to avoid displeasure.
Thus, the Self is originally created by the id itself in an effort to cope with the need to reduce tension and increase pleasure. However, to do this, the ego must in turn control or modulate the impulses of the id, so that the individual can be less immediate but more realistic.
I am such a mental instance that seeks to exercise control over all mental processes occurring in the human psyche. At night the activity of the ego is weakened, but even at night the ego controls the censorship of dreams. In a vigorous state, the I of a person contributes to the displacement of his unconscious drives, desires, aspirations. In many cases, the ego turns out to be mostly unconscious.
In psychoanalytic treatment, the ego acts as the patient's resistance. According to Freud, God alone knows what important part of the self can be and is unconscious. Consider the sexual impulse as an example. The individual feels the tension that arises from the unsatisfied sexual arousal. It would lessen this tension with immediate and direct sexual activity. I must decide to what extent the sexual expression is appropriate, and so create a situation in which the sexual contact will be most complete. It responds to needs, I respond to opportunities.
me and it
Considering the relationship between the I and the It, Freud proceeded from the fact that the I is a modified part of the It. Functionally, I am a representative of the outside world. If in its activity the id is guided by the pleasure principle, then the ego tries to replace it with the reality principle. It is reckless. I am characterized by caution.
In its relation to the id, the ego is like a rider who must bridle a horse that surpasses him in strength; the difference is that the rider is trying to do it on his own, and I - borrowed. If the rider does not want to part with the horse, then he has no choice but to lead the horse where the horse wants, so the I turns the will of the It into action, as if it were his own. will (Freud Z. "I" and "It" // Basic instinct. M., 1998. S. 332.).
So, the rider (I) must curb the superior horse (It). The rider determines the goal, the horse gives energy for movement. Ideally, there is a concerted action between them. However, often the rider has no choice but to lead the horse to where the naughty horse wants to go himself. I goes on about It, although it believes that the movement is made by its own will.
Freud noted that since we know that the ego can also be unconscious in the proper sense of the word, psychoanalysts have wanted to know more about it. All our knowledge is always connected with consciousness. For we can know the unconscious only by making it conscious. But how is this possible? What does it mean to "do something conscious"? How does this happen?
Consciousness is the surface of the mental apparatus, It is spatially closer to the external world. The individual for us is the psychic It, unrecognized and unconscious, on which the Self rests superficially. The Self is indistinctly separated from the It, below it merges with it. But the repressed also merges with the id. It is only part of it. What is repressed only from the ego is sharply demarcated by resistances to repression. With the help of the id, the repressed can communicate with it.
The Self is a modified part of It. The change occurred as a result of the direct influence of the external world through the medium of the unconscious - Freud emphasizes that another moment influenced the emergence of the I and its separation from the It. One's own body and, above all, its surface is the place from which both external and internal perceptions can emanate. The body is considered as another object, but it reacts to palpation with two kinds of sensations, one of which can be equated with internal perception.
Freud shows that psychophysiology has sufficiently explained how one's own body distinguishes itself from the world of perceptions. Pain also plays a role. During painful illnesses, new knowledge about the organs is acquired. I am primarily bodily. I am not only a surface being, but also a self-projection of the surface. If we look for an anatomical analogy for him, then it is easiest to identify the I with the “brain man” of the anatomist who believes that this person is standing on his head in the cerebral cortex. His heels stick up, he looks back, and on his left side, as you know, there is a speech zone.
The relation of the ego to consciousness was considered by Freud repeatedly. He noted that people are used to applying social and ethical evaluation everywhere, and therefore we will not be surprised if we hear that the activity of lower passions takes place in the unconscious. But mental functions gain access to consciousness the easier, the higher they are evaluated from this point of view. However, the evidence from psychoanalytic experience is disappointing. There is evidence that even subtle and difficult intellectual work, which usually requires intense thinking, can be done unconsciously, without reaching consciousness. These facts are undeniable. They occur, for example, during sleep and are expressed in the fact that some scientist, immediately after waking up, knows the answer to a difficult mathematical or other problem, on the solution of which he worked the day before.
Another paradoxical statement. There are people who have self-criticism and conscience, i.e. mental work with an unconditionally high assessment, are unconscious and, as such, produce an extremely important impact. Thus, the continued unconsciousness of resistance in analysis is not the only situation of this kind. So, it is primarily a bodily I.
Super-I
In the I, not only the deepest, but also the highest can be unconscious. It's about about the allocation in the I as a personality of another step, an instance, which Freud called the Super-I. The I draws the Super-I from the It.
This instance, as it were, separated from the I and performs the role of an observer over it, becoming completely independent. One of its functions is conscience, the other is self-observation. The superego makes strict demands on the ego.
This Super-I reigns over the I as conscience, as an unconscious sense of guilt. The Super-I opposes the I as a representative of the inner world of the It. Therefore, the conflicts between the Self and the Super-Self reflect the opposition of the outer and inner worlds, of the body and the psyche.
The Super-I does not develop from the Id, but from the I. The Super-I - this part of the personality structure serves as a judge or censor of the activities and thoughts of the I. It is a repository of moral principles, norms of behavior and those structures that create prohibitions in the personality. Freud names three functions of the Superego: conscience, self-observation and the formation of an ideal. As conscience, the Superego limits, forbids, and judges conscious activity. But it also operates unconsciously. Unconscious restrictions are indirect and act as coercions or prohibitions.
The task of self-observation is born from the ability of the Superego to evaluate activity independently of the impulse of the id to reduce tension and independently of the ego, which is also involved in the satisfaction of needs. The formation of ideals is connected with the development of the Super-I itself. The superego is not, as is sometimes believed, an identification with one of the parents or with his behavior.
The superego involves not only the idealization of parents. Motivations of reactions against them may appear in it. Here it is not only sung: “you must be like your father,” but something else: “you have no right to be like that.” “Thus, the separation of the Superego from the Ego is not something accidental: it reflects the most significant features of the development of the individual and the development of the species, and, in addition, creates a stable expression of the influence of parents, i.e. perpetuates those moments to which it owes its own origin» (Freud. 3. Me and It. S. 340.).
Freud poses another important problem. Psychoanalysis has always been reproached for not being concerned with the lofty, moral, supra-personal in man. This reproach, according to Freud, was doubly unfair - both historically and methodically. First, because the moral and aesthetic tendencies of the ego would from the outset be attributed an impulse towards repression. Secondly, no one wanted to understand from the very beginning that psychoanalytic research could not act as a philosophical system with a complete and ready-made set of scientific propositions, but should, step by step, make its way to understanding mental complexities through the analytical division of normal and abnormal phenomena. .
Is it necessary to talk about the presence of a higher in man, while psychoanalysts were studying the repressed in mental life? Now, as Freud shows, we can talk about what is the highest being in man. The Supreme Being is the Ideal-I or Super-I - a representation of our relationship to our parents. What the biology and destinies of the human species have created and left in the id is transmitted to the ego by the formation of an ideal and re-experienced individually in it. The ideal-I, due to the history of its formation, has the most extensive connection with phylogenetic acquisition - the archaic heritage of an individual.
That which was the deepest in a particular psychic life becomes, through the creation of an ideal, the highest in the human soul according to our scale of evaluations. It is easy to show that the Ideal-I satisfies all the requirements that apply to the highest being in man. As a substitute for longing for his father, he contains the germ from which, according to Freud, all religions were formed. The judgment of one's own insufficiency when comparing the ego with its ideal evokes a humble religious feeling, to which the longingly passionate believer alludes.
The tension between the demands of conscience and the achievements of the ego was felt as a feeling of guilt. Social feelings are based on the identification of oneself with others on the basis of the same ideal of the Self.
Religion, morality and social feeling, according to Freud, these main contents of the highest in man originally formed one whole. According to the hypothesis set forth in "Totem and Taboo", they were phylogenetically acquired in the paternal complex. Religion and moral limitation - by overcoming the direct Oedipus complex. Social feelings, on the other hand, came out of the need to overcome the rivalry that remained between members of the younger generation.
Relationships between the three subsystems
The Super-I opposes the I as a representative of the inner world of the It. Therefore, the conflicts between the Self and the Super-Self reflect the opposition of the outer and inner worlds, of the body and the psyche. Complex relationships are established between the id, the ego, and the superego. The ego defends itself against the numerous demands of the id, aimed at satisfying the unconscious desires of a person. The ego also defends itself from the reproaches of a punishing conscience, i.e. from the harsh demands of the Superego. But since the Ego manages to fix only gross encroachments on the part of the It and the Super-Ego, and the Ego does not always manage to cope with such gross encroachments, then endless torments are observed in it about its impotence. Thus, I, as it were, am not the master in my own house.
According to Freud, man is an unhappy being. The ego suffers because it is endangered and threatened from three directions: from the external world, the sexual impulses of the id, and the severity of the superego. This means that I turns out to be a servant of three masters. The ego strives to correlate its activities with the reality principle: it tries to remain in good agreement with the immoral id. I do everything in order to get along with the pangs of conscience of the supermoral Super-I, and the repulsed outside world, I am making incredible efforts to establish harmony between the forces acting on it.
The overall goal is to maintain an acceptable level of dynamic balance, which increases pleasure and minimizes displeasure, and if it is disturbed, then restore it. The energy that is used to operate the system arises in the id due to its primitive, instinctive nature. The ego, emerging from the id, handles its basic impulses realistically. The ego also mediates between the forces operating in the id and the superego and the demands of external reality. The superego, emerging from the ego, acts as a moral brake against the practical concerns of the ego. The superego establishes the boundaries of the authenticity of the ego.
It is completely unconscious, I and Super-I are partially unconscious. What is the practical purpose of psychoanalysis? Firstly, to strengthen the I, secondly, to make it independent of the Super-I, and thirdly, to expand the field of its perception and improve its organization so that it can master a new portion of the It.
However, often the I does not cope with its task. In this case, the unfortunate ego reacts to the dangers emanating from its tyrants with a manifestation of fear. So, according to Z. Freud, this is a real fear of the outside world, the fear of conscience of the Superego, a neurotic fear of the power of passions in the id. Therefore, I is a focus of fear, contributing to the emergence of mental disorders.
It has already been noted that the therapeutic efforts of psychoanalysis are aimed at strengthening the strength of the ego. In the process of psychoanalytic treatment, the hidden drives of the id and the strict requirements of the superego are revealed. Unconscious drives and demands revealed with the help of psychoanalytic technique appear before the human consciousness. This opens up opportunities for their understanding.
Psychoanalysis aims to make the ego more independent of the id and the superego. Since the It and the Super-I are the concentration of the unconscious, their content must be translated into consciousness. In other words, where the id was, the ego must become. This, according to Freud, is one of the main tasks of psychoanalysis.
In Freud's interpretation, the Super-I is immersed in the It (the unconscious). I (consciousness) draws the Super-I from It. Unconscious It is immoral.
I'm trying to be moral. The super-ego can be extremely moral, and then it terrorizes the ego, opposes it with merciless fury. The super-ego contains destructive forces and includes sadism, aggressiveness, and the death instinct. Between the ego and the superego lies the fear of death.
Exploring the Superego, Z. Freud showed that this instance personifies the authority of the parents: it also observes the I, guides it and threatens it, as parents do in relation to the child. According to Z. Freud, the Superego is closely connected with the Oedipus complex: it is finally formed in the child after passing through the stage of this complex on the basis of the emotional relationship between the child and his parents, i.e. those relationships that are characterized by duality, including feelings of love, affection and fear. The formation of the Super-I occurs as the Oedipus complex is eliminated.
Along with conscience and self-observation, Z. Freud endows the Super-I with one more function. The superego is the bearer of the ideal I. The I measures itself against this ideal, strives for it, tries to achieve perfection, and the ideal itself is a reflection of the child's early ideas about the parents he admired. According to Z. Freud, the Superego has the peculiarity that it is built not according to the example of the parents, but according to the parental Superego. It carries the traditions of the race and the people, includes the values of generations. It continues to live in the past.
Drawing an analogy between individual and cultural development, Z. Freud suggested that a society, like a person, also forms a kind of Super-I. The superego of society influences the development of culture. In turn, the Superego of culture forms its own ideals and puts forward demands that are reflected in ethics.
The study and therapy of neuroses led Z. Freud to the conclusion that the individual Super-I contains such severe commandments and prohibitions that make the I unhappy. Unable to withstand the tyranny of the Superego, the unfortunate consciousness flees into illness. One of the goals of therapy is to reduce the level of claims of the superego in relation to the ego.
A similar situation, according to Freud, exists in culture. The cultural Superego makes too great demands on people. It gives orders without caring how they can be carried out. Thus, the cultural commandment “love your neighbor” turns out to be impossible in practice. Freud believes that, despite this commandment, religious strife turned out to be a constant companion of the history of human development.
Such a commandment, as Freud believes, promotes aggressiveness and is an example of the non-psychological efficacy of the cultural superego. But if so, shouldn't we recognize many cultures as neurotic? Having posed this question, Freud did not give a detailed answer to it. Meanwhile, modern culturology is quite in solidarity with Freud's opinion. After all, many cultures really dictate impossible demands to people. So, modern culture offers people to get rid of aggressiveness, but at the same time it breeds this aggressiveness.
Considering the role of the superego in cultural development, Freud expressed the hope that someone would nevertheless venture to study the pathology of cultural societies. Today, social critics have begun to implement this installation. They note the neuroticism of European culture, point to the mismatch of human nature and cultural institutions.
Freud used the term "personality" as an expression for the social in man. He tried to give a holistic view of each socialized subject. His attempt to present the psyche as a structure helped, first of all, to organize our ideas about the inner world of man. She showed the complexity of human subjectivity. Having revealed the action of various instances in the inner life of a person, Freud was the first to point out the multi-layered nature of the human psyche. Now psychologists give a more fractional cartography of the human soul. But this does not detract from the value of the Freudian concept, but, on the contrary, demonstrates its significance.
Having interpreted the different parts of the human psyche, Freud completed the construction of his anthropological theory. Man in his concept is an unfortunate creature, immersed in a whirlpool of various collisions and tensions. Freud made a very interesting suggestion about the neurotic character of culture. At the same time, he showed that psychoanalysis can bring harmony into the human soul and “debug” mass psychological processes.
Review questions
1. Why did Freud understand the psyche as a structure?
2. What parts of the psyche did Freud single out?
3. What role does the Ego (I) play in mental processes?
4. What is the unconscious as part of the psyche?
5. How did Freud interpret the problem of human integrity? How was the Superego born?
6. How are the different parts of the human psyche related?
7. What, according to Freud, is the essence of analytic work?
8. What is the psychoanalytic approach in personality psychology?
9. Is it possible to transform the personality according to Freud?
Bibliographic list
1. Bloom G. Psychoanalytic theories of personality. M., 1996.
2. Greenson R. The practice and technique of psychoanalysis. Novocherkassk, 1994.
3. Grof S. Beyond the brain. M., 1992.
4. Gurevich P.S. Image Adventures. M., 1991.
5. Cutter P. Modern psychoanalysis. SPb., 1997.
6. Leibin V.M. Superego, Ego // Popular Encyclopedia. Psychoanalysis. M., 1998.
7. Podoroga V.A. World without consciousness. The problem of corporality in the philosophy of Nietzsche // Problems of consciousness in modern Western philosophy. M., 1989.
8. Tome H., Ziegler D. Theories of personality. St. Petersburg, 1997.
9. Freud 3. The basic Instinct. M., 1998.
Topics of reports and abstracts
1. Psyche as a structure.
2. Freudian interpretation of personality as It, I and Super-I.
3. Essence and main characteristics of It.
4. I am the core of the personality.
5. Conscious and unconscious in I.
6. Genesis of the Super-I.
7. Dramaturgy of the conscious and the unconscious.
8. The term Super-I.
9. The structure of personality differentiation. 10. Personality psychotherapy.
Psychoanalysis (from the Greek psyche - soul and analysis - decision) is a medical research method that originated in the early 90s. 19th century in Vienna, Austria, in the works of J. Charcot and I. Bernheim, who used hypnosis in the treatment of many nervous diseases, and developed by 3. Freud (1856-1939). Z. Freud's work "The Interpretation of Dreams" (1900) is considered to be the first psychoanalytic work and the beginning of psychoanalysis.
Basic provisions and principles of psychoanalysis.
1. Biological determinism: the human body (its sexual and physiological components) is the only source of all its mental energy.
2. Mental determinism: every thought and behavior has a meaning or reason, and every phenomenon is caused by conscious or unconscious intentions and is determined by the events that preceded it.
3. There are three levels of mental life:
Consciousness, which contains unblocked, perceived and experienced by the individual phenomena, thoughts, feelings and other phenomena;
Preconsciousness - a latent (hidden) part of the psyche, which does not contain clearly conscious ideas and thoughts, but with an effort of memory can reproduce the necessary information;
The unconscious is the most important part of the psyche, which is decisive for the behavior and personality of a person, containing phenomena unconscious to him, ousted from consciousness by censorship: instincts, memories, feelings, events and whole pieces of life. The content of the unconscious affects a person, penetrating into consciousness through dreams, reservations, forgetting, etc., and in pathological cases through various neurotic manifestations (both on the somatic and mental levels). The study of the unconscious components of the psyche and their transfer to the sphere of consciousness is the core of Freud's psychotherapeutic method and can be carried out using the analysis of dreams, mistakes Everyday life(forgetting names, events, dates), neurotic symptoms, through the method of analyzing free associations that are associated in a patient with a traumatic event or feeling.
The structure of personality in psychoanalysis 3. Freud.
Freud presented the structure of personality as a three-component model.
1. Id (It) - a source of energy for the whole personality, has a biological nature. The contents of the Id - thoughts, feelings, memories, events from life - are unconscious, since they have never been realized or have been rejected, being unacceptable, but they affect human behavior without consciousness control. Id is the guardian of all innate human instincts, the main of which - the life instinct (Eros) and the death instinct (Thanatos) - oppose each other. The id lives and is governed by the pleasure principle, striving for its satisfaction, not obeying the reality principle. The Id is irrational and at the same time has unlimited power, and the requirements of the Id are satisfied by the instance of the Ego (I). The id is at the unconscious level of the psyche.
2. Ego (I) - a part of the personality that is in contact with reality, it is a kind of human consciousness, localized at the conscious level of the psyche. The ego follows the reality principle, developing a set of mechanisms to adapt to the environment and cope with its demands. Its task is to regulate the tension between internal (drives or instincts) and external stimuli (coming from the environment), control over the requirements of instincts emanating from the Id.
3. Superego (Super-I) - the source of moral and religious feelings, the figurative existence of conscience, includes traditional norms, as parents understood them, acts as a censor of actions and thoughts, uses unconscious mechanisms of restriction, condemnation and prohibition. The place of localization of the Superego may be different depending on the perceived content of it. All three components of the personality are in opposition to each other, which causes the main internal conflicts of the personality: the Id, striving to satisfy its desires, ignoring any rules and norms, faces the Superego, which is fighting everything that is contrary to generally accepted moral standards, and the Ego is a battlefield and confrontation between the id and the superego.
Development of personality in psychoanalysis.
Freud singled out 4 sources of personality development: processes of physiological growth, frustrations, conflicts and threats. Because of them, tension arises, which leads to the fact that a person masters all new ways to reduce this tension, and this is the process of personality development. Personal development ends by the age of 5, and all subsequent growth is the development of the basic structure. The periodization of the development of the child's personality consists of 5 stages, which are called psychosexual, since at each stage the development is controlled by the libido energy, which has its own characteristics, and fixation at a certain stage leads to the formation of one or another type of character.
Stages of psychosexual development.
1. Oral stage (0-1 year) - to satisfy his sexual instincts, the child uses the mother as an external object, and the satisfaction of attraction occurs through the oral cavity. In the case of fixation at this stage, dependence and infantilism predominate in the character of a person.
2. Anal stage (1-3 years) - the child learns self-control, and he develops a sense of ownership.
3. Vaginal stage (3-5 years) - interest in their genitals is shown and boys and girls are aware of their differences from each other, gender identity begins to form, which occurs as a result of the successful resolution of the oedipal complex in boys and the Electra complex in girls. The essence of these complexes is the emergence of sexual attraction to the parent of the opposite sex and hatred and jealousy towards the parent of the same sex.
4. Latent (hidden) stage (6 years - before the onset of puberty) - the strength of sexual instincts weakens under the influence of socio-social factors - education, school, active physical and intellectual development of the child.
5. Genital stage (from 10-11 to 18 years old) - an external object and means of satisfying libido is a person of the opposite sex with normal development and a person of the same sex with any deviation and problems associated with gender identity.
Characteristics and historical significance of psychoanalysis 3. Freud. The historical significance of the theory 3. Freud.
1. On the basis of psychoanalysis, almost all theories of the unconscious were created, and an impetus was given to the development of theories antagonistic to psychoanalysis: humanistic psychology, existential psychology, F. Perls' gestalt therapy and many others. Freud is one of the founders of modern psychology as a science not only about the human psyche - consciousness and the unconscious mind, but also about the personality, their carrier.
2. Introduction into the field of research of such phenomena of the human psyche that were ignored before psychoanalysis: the study of the nature and causes of neuroses, the inner world of the "I" and those structures that did not fit into the "conscious" proper in a person.
3. The empirical value of psychoanalysis: the subject of psychoanalysis - the unconscious - was not studied in the laboratory, but in practice, which gives psychoanalysis great advantages over many other theoretically oriented schools.
4. The relevance of some of Freud's ideas: consideration of the development of the human psyche from the point of view of its adaptation to environment and emphasizing the eternal confrontation between the environment and the organism (although both of them are not initially and always in conflict with each other); consideration of the driving forces of the development of the psyche as having an innate and unconscious nature; the idea that the personality is basically formed in early childhood and the mechanisms of its development are innate.
Directions of criticism of the theory of 3. Freud:
1) a mythological explanation of "sexual complexes", an ahistorical approach to the analysis of the cultural and social processes of society;
2) unlawful transfer of conclusions made on the basis of private observation to more general patterns of development of nature and society;
3) biologization, the absence of a social factor influencing the development of the individual, and the pansexuality of Freud's concept.
4) criticism and reconstruction of the ideas of psychoanalysis by its followers, aimed at introducing social determinants of development.
