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Id, ego, and super-ego are the three parts of the psychic
apparatus dened in Sigmund Freuds structural model
of the psyche; they are the three theoretical constructs in
terms of whose activity and interaction our mental life is
described. According to this model of the psyche, the id
is the set of uncoordinated instinctual trends; the superego plays the critical and moralizing role; and the ego is
the organized, realistic part that mediates between the desires of the id and the super-ego.[1] The super-ego can
stop one from doing certain things that ones id may want
to do.[2]
The concepts themselves arose at a late stage in the development of Freuds thought as the structural model
(which succeeded his economic model and topographical model) and was rst discussed in his 1920 essay
Beyond the Pleasure Principle and was formalized and
elaborated upon three years later in his The Ego and the
Id. Freuds proposal was inuenced by the ambiguity of
Although the model is structural and makes reference to the term "unconscious" and its many conicting uses.
an apparatus, the id, ego and super-ego are purely psychological concepts and do not correspond to (somatic)
structures of the brain such as the kind dealt with by 1 Id
neuroscience. The super-ego is observable in how someone can view themselves as guilty, bad, pathetic, shame- The id (Latin for it,[4] German: Es)[5] is the unorgaful, weak, and feel compelled to do certain things. Freud nized part of the personality structure that contains a hu(1923) in The Ego and the Id discusses the general char- mans basic, instinctual drives. Id is the only component
acter of harshness and cruelty exhibited by the [ego] ideal of personality that is present from birth.[6] It is the source
its dictatorial 'Thou shalt.'"
of our bodily needs, wants, desires, and impulses, particFreud (1933) hypothesizes dierent levels of ego ideal or ularly our sexual and aggressive drives. The id contains
the libido, which is the primary source of instinctual force
superego development with increasingly greater ideals:
that is unresponsive to the demands of reality.[7] The id
acts according to the "pleasure principle"the psychic
force
that motivates the tendency to seek immediate grat...nor must it be forgotten that a child has
ication
of any impulse[8] dened as seeking to avoid
a dierent estimate of his parents at dierent
pain or unpleasure (not 'displeasure') aroused by increases
periods of his life. At the time at which the
in instinctual tension.[9] According to Freud the id is unOedipus complex gives place to the super-ego
conscious by denition:
they are something quite magnicent; but later
they lose much of this. Identications then
come about with these later parents as well,
and indeed they regularly make important
contributions to the formation of character;
but in that case they only aect the ego,
they no longer inuence the super-ego, which
has been determined by the earliest parental
images.
(The New Introductory Lectures, p. 64)
It is the dark, inaccessible part of our personality, what little we know of it we have
learned from our study of the dreamwork and
of course the construction of neurotic symptoms, and most of that is of a negative character and can be described only as a contrast
to the ego. We approach the id with analogies:
we call it a chaos, a cauldron full of seething
excitations. ... It is lled with energy reaching
1
2
it from the instincts, but it has no organization,
produces no collective will, but only a striving
to bring about the satisfaction of the instinctual
needs subject to the observance of the pleasure
principle.[10]
In the id:
contrary impulses exist side by side,
without cancelling each other out. ... There is
nothing in the id that could be compared with
negation ... nothing in the id which corresponds
to the idea of time.[11]
Developmentally, the id precedes the ego; i.e., the psychic
apparatus begins, at birth, as an undierentiated id, part
of which then develops into a structured ego. Thus, the
id:
contains everything that is inherited,
that is present at birth, is laid down in
the constitutionabove all, therefore, the instincts, which originate from the somatic organization, and which nd a rst psychical expression here (in the id) in forms unknown to
us.[12]
The mind of a newborn child is regarded as completely
id-ridden, in the sense that it is a mass of instinctive
drives and impulses, and needs immediate satisfaction.
The id knows no judgements of value: no good and evil,
no morality. ... Instinctual cathexes seeking discharge
that, in our view, is all there is in the id.[13] It is regarded
as the great reservoir of libido",[14] the instinctive drive
to createthe life instincts that are crucial to pleasurable survival. Alongside the life instincts came the death
instinctsthe death drive which Freud articulated relatively late in his career in the hypothesis of a death instinct, the task of which is to lead organic life back into
the inanimate state.[15] For Freud, the death instinct
would thus seem to express itselfthough probably only
in partas an instinct of destruction directed against the
external world and other organisms[16] through aggression. Freud considered that the id, the whole person ...
originally includes all the instinctual impulses ... the destructive instinct as well,[17] as eros or the life instincts.
Ego
EGO
3
Denial, displacement, intellectualisation, fantasy,
compensation, projection, rationalization, reaction
formation, regression, repression, and sublimation were
the defense mechanisms Freud identied. However, his
daughter Anna Freud claried and identied the concepts of undoing, suppression, dissociation, idealization,
identication, introjection, inversion, somatisation,
splitting, and substitution.
those who have stepped into the place of parents educators, teachers, people chosen as ideal models.[30]
The super-ego aims for perfection.[25] It forms the organized part of the personality structure, mainly but not entirely unconscious, that includes the individuals ego ideals, spiritual goals, and the psychic agency (commonly
called conscience) that criticizes and prohibits his or
her drives, fantasies, feelings, and actions. The Superego can be thought of as a type of conscience that punishes misbehavior with feelings of guilt. For example,
for having extra-marital aairs.[31] Taken in this sense,
the super-ego is the precedent for the conceptualization
of the inner critic as it appears in contemporary therapies
such as IFS and Voice Dialogue.
The super-ego works in contradiction to the id. The
super-ego strives to act in a socially appropriate manner,
whereas the id just wants instant self-gratication. The
super-ego controls our sense of right and wrong and guilt.
It helps us t into society by getting us to act in socially
acceptable ways.[1]
The super-egos demands often oppose the ids, so the ego
sometimes has a hard time in reconciling the two.[25]
The ego is not sharply separated from the id; its lower portion
merges into it.... But the repressed merges into the id as well, and
is merely a part of it. The repressed is only cut o sharply from
the ego by the resistances of repression; it can communicate with
the ego through the id. (Sigmund Freud, 1923)
Super-ego
The super-ego (German: ber-Ich)[27] reects the internalization of cultural rules, mainly taught by parents applying their guidance and inuence.[28] Freud developed
his concept of the super-ego from an earlier combination of the ego ideal and the special psychical agency
which performs the task of seeing that narcissistic satisfaction from the ego ideal is ensured ... what we call our
'conscience'.[29] For him the installation of the superego can be described as a successful instance of identication with the parental agency, while as development
proceeds the super-ego also takes on the inuence of
Freuds theory implies that the super-ego is a symbolic internalisation of the father gure and cultural regulations.
The super-ego tends to stand in opposition to the desires
of the id because of their conicting objectives, and its aggressiveness towards the ego. The super-ego acts as the
conscience, maintaining our sense of morality and proscription from taboos. The super-ego and the ego are the
product of two key factors: the state of helplessness of
the child and the Oedipus complex.[32] Its formation takes
place during the dissolution of the Oedipus complex and
is formed by an identication with and internalisation of
the father gure after the little boy cannot successfully
hold the mother as a love-object out of fear of castration.
Freud described the super-ego and its relationship to the
father gure and Oedipus complex thus:
The super-ego retains the character of the
father, while the more powerful the Oedipus complex was and the more rapidly it succumbed to repression (under the inuence of
authority, religious teaching, schooling and
reading), the stricter will be the domination
of the super-ego over the ego later onin the
form of conscience or perhaps of an unconscious sense of guilt.[33]
The concept of super-ego and the Oedipus complex is
subject to criticism for its perceived sexism. Women,
who are considered to be already castrated, do not identify with the father, and therefore, for Freud, their superego is never so inexorable, so impersonal, so independent of its emotional origins as we require it to be in men
... they are often more inuenced in their judgements
by feelings of aection or hostility.[34] However, Freud
went on to modify his position to the eect that the majority of men are also far behind the masculine ideal and
that all human individuals, as a result of their bisexual disposition and of cross-inheritance, combine in themselves
both masculine and feminine characteristics.[35]
In Freuds Civilization and Its Discontents (1930), he also
discusses the concept of a cultural super-ego. Freud
suggested that the demands of the super-ego coincide
with the precepts of the prevailing cultural super-ego. At
this point the two processes, that of the cultural development of the group and that of the cultural development
of the individual, are, as it were, always interlocked.[36]
Ethics are a central element in the demands of the cultural super-ego, but Freud (as analytic moralist) protested
against what he called the unpsychological proceedings
of the cultural super-ego ... the ethical demands of the
cultural super-ego. It does not trouble itself enough about
the facts of the mental constitution of human beings.[37]
Conscious
Preconscious
EGO
SUPEREGO
ID
Unconscious
TRANSLATION
5 Translation
The terms id, ego, and super-ego are not Freuds
own. They are latinisations by his translator James Strachey. Freud himself wrote of "das Es",[5] "das Ich",[19]
and "das ber-Ich"[27] respectively, the It, the I,
and the Over-I (or I above); thus to the German
reader, Freuds original terms are more or less selfexplanatory. Freud borrowed the term "das Es" from
5
Georg Groddeck, a German physician to whose unconventional ideas Freud was much attracted (Groddecks
translators render the term in English as the It).[46] The
word ego is taken directly from Latin, where it is the
nominative of the rst person singular personal pronoun
and is translated as I myself to express emphasis.
Existentialism
Instinct
Higher Self
Ho'oponopono
Individual
Interpassivity
Mind
Nafs
See also
People
Personhood
Platos tripartite theory of soul
Psychodynamics
Abraham, Karl
Reductionism
Adler, Alfred
Self (psychology)
Ferenczi, Sndor
Shoulder angel
Freud, Sigmund
Transactional analysis
Freud, Anna
Unconscious mind
Jones, Ernest
Jung, Carl
Klein, Melanie
7 References
Lacan, Jacques
[1] Snowden, Ruth (2006). Teach Yourself Freud. McGrawHill. pp. 105107. ISBN 978-0-07-147274-6.
Laplanche, Jean
Loevinger, Jane
[3] Pederson, Trevor (2015). The Economics of Libido: Psychic Bisexuality, the Superego, and the Centrality of the
Oedipus Complex. Karnac.
Rank, Otto
Reich, Wilhelm
iek, Slavoj
Related topics
Ahakra
Alter ego
Collective unconscious
Consciousness
Defence mechanism
Ego ideal
Egolessness
Eight-circuit model of consciousness
Executive functions
8 FURTHER READING
[36] Sigmund Freud, Civilization, Society and Religion (Penguin Freud Library 12) p. 336
[37] Freud, Civilization p. 337
[38] Carlson, Neil R. (2010). Psychology the science of behaviour: The psychodynamic approach. USA: Pearson
Canada. p. 453. ISBN 978-0-205-64524-4.
[39] James S. Grotstein, in Neville Symington, Narcissism: A
New Theory (London 2003) p. x
[40] Sigmund Freud, New Introductory Lectures on Psychoanalysis (Penguin Freud Library 2) p. 101
[41] Freud, New Introductory Lectures p. 104
[42] Angela Richards Editors Introduction Freud, On
Metapsychology pp. 3445
[43] Freud, Neurosis and Psychosis
[44] Angela Richards, Editors Introduction in On Metapsychology p. 345
[45] Freud, New Introductory Lectures pp. 1045
[46] Groddeck, Georg (1928). The Book of the It. Journal
of Nervous and Mental Disease (49).
8 Further reading
Freud, Sigmund (April 1910). The Origin and Development of Psychoanalysis. American Journal of
Psychology. 21 (2): 181218.
Freud, Sigmund (1920), Beyond the Pleasure Principle.
Freud, Sigmund (1923), Das Ich und das Es, Internationaler Psycho-analytischer Verlag, Leipzig, Vienna, and Zurich. English translation, The Ego and
the Id, Joan Riviere (trans.), Hogarth Press and Institute of Psycho-analysis, London, UK, 1927. Revised for The Standard Edition of the Complete Psychological Works of Sigmund Freud, James Strachey
(ed.), W.W. Norton and Company, New York City,
NY, 1961.
7
Kurt R. Eissler: The eect of the structure of the ego
on psychoanalytic technique (1953) / republished by
Psychomedia
External links
American Psychological Association
Sigmund Freud and the Freud Archives
Section 5: Freuds Structural and Topographical
Model, Chapter 3: Personality Development Psychology 101.
An introduction to psychology: Measuring the unmeasurable
Splash26, Lacanian Ink
Sigmund Freud
Sigmund Freuds theory (Russian)
Education portals lesson on the id, ego, and superego
Information on Charcot, Freuds teacher and mentor
Background information on Freud
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