Chapter 2 - Freud: Psychoanalysis PDF

CHAPTER 2 Freud: Psychoanalysis ◆ Overview of Psychoanalytic Theory ◆ Biography of Sigmund Freud ◆ Levels of Mental Life Unconscious Preconscious Conscious ◆ Provinces of the Mind The Id The Ego The Superego ◆ Dynamics of Personality...

CHAPTER 2 Freud: Psychoanalysis ◆ Overview of Psychoanalytic Theory ◆ Biography of Sigmund Freud ◆ Levels of Mental Life Unconscious Preconscious Conscious ◆ Provinces of the Mind The Id The Ego The Superego ◆ Dynamics of Personality Ingram Publishing Drives Anxiety ◆ Defense Mechanisms ◆ Related Research Repression Unconscious Mental Processing Reaction Formation Pleasure and the Id, Inhibition and the Ego Displacement Fixation Repression, Inhibition, and Defense Mechanisms Regression Research on Dreams Projection ◆ Critique of Freud Introjection Did Freud Understand Women, Gender, and Sublimation Sexuality? ◆ Stages of Development Was Freud a Scientist? Infantile Period ◆ Concept of Humanity Latency Period ◆ Key Terms and Concepts Genital Period ◆ References Maturity ◆ Applications of Psychoanalytic Theory Freud’s Early Therapeutic Technique Freud’s Later Therapeutic Technique Dream Analysis Freudian Slips 20  Chapter 2 Freud: Psychoanalysis 21 F rom ancient history to the present time, people have searched for some magic panacea or potion to lessen pain or to enhance performance. One such search was conducted by a young, ambitious physician who came to believe that he had discovered a drug that had all sorts of wonderful properties. Hearing that the drug had been used successfully to energize soldiers suffering from near exhaustion, this physician decided to try it on patients, colleagues, and friends. If the drug worked as well as he expected, he might gain the fame to which he aspired. After learning of the drug’s successful use in heart disease, nervous exhaus- tion, addiction to alcohol and morphine, and several other psychological and physio- logical problems, the doctor decided to try the drug on himself. He was quite pleased with the results. To him, the drug had a pleasant aroma and an unusual effect on the lips and mouth. More importantly, however, was the drug’s therapeutic effect on his serious depression. In a letter to his fiancée, whom he had not seen in a year, he reported that during his last severe depression, he had taken small quantities of the drug with marvelous results. He wrote that the next time he saw her he would be like a wild man, feeling the effects of the drug. He also told his fiancée that he would give her small amounts of the drug, ostensibly to make her strong and to help her gain weight. The young doctor wrote a pamphlet extolling the benefits of the drug, but he had not yet completed the necessary experiments on the drug’s value as an analgesic. Impatient to be near his fiancée, he delayed completion of his experiments and went off to see her. During that visit, a colleague—and not he—­completed the experiments, published the results, and gained the recognition the young doctor had hoped for himself. These events took place in 1884; the drug was cocaine; the young doctor was Sigmund Freud. Overview of Psychoanalytic Theory Freud, of course, was fortunate that his name did not become indelibly tied to cocaine. Instead, his name has become associated with psychoanalysis, the most famous of all personality theories. What makes Freud’s theory so interesting? First, the twin cornerstones of psy- choanalysis, sex and aggression, are two subjects of continuing popularity. ­Second, the theory was spread beyond its Viennese origins by an ardent and dedicated group of followers, many of whom romanticized Freud as a nearly mythological and lonely hero. Third, Freud’s brilliant command of language enabled him to present his theo- ries in a stimulating and exciting manner. Freud’s understanding of human personality was based on his experiences with patients, his analysis of his own dreams, and his vast readings in the various sci- ences and humanities. These experiences provided the basic data for the evolution of his theories. To him, theory followed observation, and his concept of personality underwent constant revisions during the last 50 years of his life. Evolutionary though it was, Freud insisted that psychoanalysis could not be subjected to eclecticism, and disciples who deviated from his basic ideas soon found themselves personally and professionally ostracized by Freud. 22 Part II Psychodynamic Theories Although Freud regarded himself primarily as a scientist, his definition of sci- ence would be somewhat different from that held by most psychologists today. Freud relied more on deductive reasoning than on rigorous research methods, and he made observations subjectively and on a relatively small sample of patients, most of whom were from the upper-middle and upper classes. He did not quantify his data, nor did he make observations under controlled conditions. He utilized the case study approach almost exclusively, typically formulating hypotheses after the facts of the case were known. Biography of Sigmund Freud Sigismund (Sigmund) Freud was born either on March 6 or May 6, 1856, in Freiberg, Moravia, which is now part of the Czech Republic. (Scholars disagree on his birth date—the first date was but 8 months after the marriage of his parents.) Freud was the firstborn child of Jacob and Amalie Nathanson Freud, although his father had two grown sons, Emanuel and Philipp, from a previous marriage. Jacob and ­Amalie Freud had seven other children within 10 years, but Sigmund remained the favorite of his young, indulgent mother, which may have partially contributed to his lifelong self- confidence (E. Jones, 1953). A scholarly, serious-minded youth, Freud did not have a close friendship with any of his younger siblings. He did, however, enjoy a warm, indulgent relationship with his mother, leading him in later years to observe that the mother/son relationship was the most perfect, the most free from ambivalence of all human relationships (Freud, 1933/1964). When Sigmund was three, the two Freud families left Freiberg. Emanuel’s fam- ily and Philipp moved to England, and the Jacob Freud family moved first to Leipzig and then to Vienna. The Austrian capital remained Sigmund Freud’s home for nearly 80 years, until 1938 when the Nazi invasion forced him to emigrate to London, where he died on September 23, 1939. When Freud was about a year and a half old, his mother gave birth to her second son, Julius, an event that was to have a significant impact on Freud’s psychic development. Sigmund was filled with hostility toward his younger brother and har- bored an unconscious wish for his death. When Julius died at 6 months of age, Sig- mund was left with feelings of guilt at having caused his brother’s death. When Freud reached middle age, he began to understand that his wish did not actually cause his brother’s death and that children often have a death wish for a younger sibling. This discovery purged Freud of the guilt he had carried into adulthood and, by his own analysis, contributed to his later psychic development (Freud, 1900/1953). Freud was drawn into medicine, not because he loved medical practice, but because he was intensely curious about human nature (Ellenberger, 1970). He entered the University of Vienna Medical School with no intention of practicing medicine. Instead, he preferred teaching and doing research in physiology, which he continued even after he graduated from the university’s Physiological Institute. Freud might have continued this work indefinitely had it not been for two factors. First, he believed (probably with some justification) that, as a Jew, his opportunities for academic advancement would be limited. Second, his father, who helped finance his medical school expense, became less able to provide monetary  Chapter 2 Freud: Psychoanalysis 23 aid. Reluctantly, Freud turned from his laboratory to the practice of medicine. He worked for 3 years in the General Hospital of Vienna, becoming familiar with the practice of various branches of medicine, including psychiatry and nervous diseases (Freud, 1925/1959). In 1885, he received a traveling grant from the University of Vienna and decided to study in Paris with the famous French neurologist Jean-Martin Charcot. He spent 4 months with Charcot, from whom he learned the hypnotic technique for treating hysteria, a disorder typically characterized by paralysis or the improper func- tioning of certain parts of the body. Through hypnosis, Freud became convinced of a psychogenic and sexual origin of hysterical symptoms. While still a medical student, Freud developed a close professional association and a personal friendship with Josef Breuer, a well-known Viennese physician 14  years older than Freud and a man of considerable scientific reputation (Ferris, 1997). Breuer taught Freud about catharsis, the process of removing hysterical symptoms through “talking them out.” While using catharsis, Freud gradually and laboriously discovered the free association technique, which soon replaced hypnosis as his principal therapeu- tic technique. From as early as adolescence, Freud literally dreamed of making a monumental discovery and achieving fame (Newton, 1995). On several occasions during the 1880s and 1890s he believed he was on the verge of such a discovery. His first opportunity to gain recognition came in 1884–1885 and involved his experiments with cocaine, which we discussed in the opening vignette. Freud’s second opportunity for achieving some measure of fame came in 1886 after he returned from Paris, where he had learned about male hysteria from ­Charcot. He assumed that this knowledge would gain him respect and recognition from the Sigmund Freud with his daughter, Anna, who was a psychoanalyst in her own right. Chronicle/Alamy Stock Photo 24 Part II Psychodynamic Theories Imperial Society of Physicians of Vienna, whom he mistakenly believed would be impressed by the young Dr. Freud’s knowledge of male hysteria. Early physicians had believed that hysteria was strictly a female disorder because the very word had the same origins as uterus and was the result of a “wandering womb,” with the uterus traveling throughout women’s bodies and causing various parts to malfunction. How- ever, by 1886, when Freud presented a paper on male hysteria to the Society, most physicians present were already familiar with the illness and knew that it could also be a male disorder. As originality was expected and because Freud’s paper was a rehash of what was already known, the Viennese physicians did not respond well to his presentation. Also, Freud’s constant praise of Charcot, a Frenchman, cooled the Viennese physicians to his talk. Unfortunately, in his autobiographical study, Freud (1925/1959) told a very different story, claiming that his lecture was not well received because members of the learned society could not fathom the concept of male hys- teria. Freud’s account of this incident, now known to be in error, was nevertheless perpetuated for years, and as Sulloway (1992) argued, it is but one of many fictions created by Freud and his followers to mythologize psychoanalysis and to make a lonely hero of its founder. Disappointed in his attempts to gain fame and afflicted with feelings (both jus- tified and otherwise) of professional opposition due to his defense of cocaine and his belief in the sexual origins of neuroses, Freud felt the need to join with a more respected colleague. He turned to Breuer, with whom he had worked while still a medical student and with whom he enjoyed a continuing personal and professional relationship. Breuer had discussed in detail with Freud the case of Anna O, a young woman Freud had never met, but whom Breuer had spent many hours treating for hysteria several years earlier. Because of his rebuff by the Imperial Society of Phy- sicians and his desire to establish a reputation for himself, Freud urged Breuer to collaborate with him in publishing an account of Anna O and several other cases of hysteria. Breuer, however, was not as eager as the younger and more revolutionary Freud to publish a full treatise on hysteria built on only a few case studies. He also could not accept Freud’s notion that childhood sexual experiences were the source of adult hysteria. Finally, and with some reluctance, Breuer agreed to publish with Freud Studies on Hysteria (Breuer & Freud, 1895/1955). In this book, Freud introduced the term “psychical analysis,” and during the following year, he began calling his approach “psycho-analysis.” At about the time Studies on Hysteria was published, Freud and Breuer had a professional disagreement and became estranged personally. Freud then turned to his friend Wilhelm Fliess, a Berlin physician who served as a sounding board for Freud’s newly developing ideas. Freud’s letters to Fliess (Freud, 1985) constitute a firsthand account of the beginnings of psychoanalysis and reveal the embryonic stage of Freudian theory. Freud and Fliess had become friends in 1887, but their relation- ship became more intimate following Freud’s break with Breuer. During the late 1890s, Freud suffered both professional isolation and personal crises. He had begun to analyze his own dreams, and after the death of his father in 1896, he initiated the practice of analyzing himself daily. Although his self-analysis was a lifetime labor, it was especially difficult for him during the late 1890s. During this period, Freud regarded himself as his own best patient. In August 1897, he wrote  Chapter 2 Freud: Psychoanalysis 25 to Fliess, “the chief patient I am preoccupied with is myself.... The analysis is more difficult than any other. It is, in fact what paralyzes my psychic strength” (Freud, 1985, p. 261). A second personal crisis was his realization that he was now middle-aged and had yet to achieve the fame he so passionately desired. During this time he had suf- fered yet another disappointment in his attempt to make a major scientific contribu- tion. Again he believed himself to be on the brink of an important breakthrough with his “discovery” that neuroses have their etiology in a child’s seduction by a parent. Freud likened this finding to the discovery of the source of the Nile. However, in 1897, he abandoned the seduction theory and once again had to postpone the discov- ery that would propel him to greatness. Why did Freud abandon his once-treasured seduction theory? In a letter dated September 21, 1897, to Wilhelm Fliess, he gave four reasons why he could no longer believe in his seduction theory. First, he said, the seduction theory had not enabled him to successfully treat even a single patient. Second, a great number of fathers, including his own, would have to be accused of sexual perversion because hysteria was quite common even among Freud’s siblings. Third, Freud believed that the unconscious mind could probably not distinguish reality from fiction, a belief that later evolved into the Oedipus complex. And fourth, he found that the unconscious memories of advanced psychotic patients almost never revealed early childhood sexual experiences (Freud, 1985). After abandoning his seduction theory and with no Oedipus complex to replace it, Freud sank even more deeply into his midlife crisis. Freud’s official biographer, Ernest Jones (1953, 1955, 1957), believed that Freud suffered from a severe psychoneurosis during the late 1890s, although Max Schur (1972), Freud’s personal physician during the final decade of his life, contended that his illness was due to a cardiac lesion, aggravated by addiction to nicotine. Peter Gay (1988) sug- gested that during the time immediately after his father’s death, Freud “relived his oedi- pal conflicts with peculiar ferocity” (p. 141). But Henri Ellenberger (1970) described this period in Freud’s life as a time of “creative illness,” a condition characterized by depression, neurosis, psychosomatic ailments, and an intense preoccupation with some form of creative activity. In any event, at midlife, Freud was suffering from self-doubts, depression, and an obsession with his own death. Despite these difficulties, Freud completed his greatest work, Interpretation of Dreams (1900/1953), during this period. This book, finished in 1899, was an out- growth of his self-analysis, much of which he had revealed to his friend ­Wilhelm Fliess. The book contained many of Freud’s own dreams, some disguised behind ficti- tious names. Almost immediately after the publication of Interpretation of Dreams, his friend- ship with Fliess began to cool, eventually to rupture in 1903. This breakup paralleled Freud’s earlier estrangement from Breuer, which took place almost immediately after they had published Studies on Hysteria together. It was also a harbinger of his breaks with Alfred Adler, Carl Jung, and several other close associates. Why did Freud have difficulties with so many former friends? Freud himself answered this question, stat- ing that “it is not the scientific differences that are so important; it is usually some other kind of animosity, jealousy or revenge, that gives the impulse to enmity. The scientific differences come later” (Wortis, 1954, p. 163). 26 Part II Psychodynamic Theories Although Interpretation of Dreams did not create the instant international stir Freud had hoped, it eventually gained for him the fame and recognition he had sought. In the 5-year period following its publication, Freud, now filled with renewed self-confidence, wrote several important works that helped solidify the foundation of psychoanalysis, including On Dreams (1901/1953), written because Interpre- tation of Dreams had failed to capture much interest; Psychopathology of Everyday Life (1901/1960), which introduced the world to Freudian slips; Three Essays on the Theory of Sexuality (1905/1953b), which established sex as the cornerstone of psychoanalysis; and Jokes and Their Relation to the Unconscious (1905/1960), which proposed that jokes, like dreams and Freudian slips, have an unconscious mean- ing. These publications helped Freud attain some local prominence in scientific and medical circles. In 1902, Freud invited a small group of somewhat younger Viennese physi- cians to meet in his home to discuss psychological issues. Then, in the fall of that year, these five men—Freud, Alfred Adler, Wilhelm Stekel, Max Kahane, and Rudolf Reitler—formed the Wednesday Psychological Society, with Freud as discussion leader. In 1908, this organization adopted a more formal name—the Vienna Psycho- analytic Society. In 1910, Freud and his followers founded the International Psychoanalytic Association with Carl Jung of Zürich as president. Freud was attracted to Jung because of his keen intellect and also because he was neither Jewish nor Vien- nese. Between 1902 and 1906, all 17 of Freud’s disciples were Jewish (Kurzweil, 1989), and Freud was interested in giving psychoanalysis a more cosmopolitan fla- vor. Although Jung was a welcome addition to the Freudian circle and had been designated as the “Crown Prince” and “the man of the future,” he, like Adler and Stekel before him, eventually quarreled bitterly with Freud and left the psychoana- lytic movement. The seeds of disagreement between Jung and Freud were probably sown when the two men, along with Sandor Ferenczi, traveled to the United States in 1909 to deliver a series of lectures at Clark University near Boston. To pass the time during their travels, Freud and Jung interpreted each other’s dreams, a poten- tially explosive practice that eventually led to the end of their relationship in 1913 (McGuire, 1974). The years of World War I were difficult for Freud. He was cut off from com- munication with his faithful followers, his psychoanalytic practice dwindled, his home was sometimes without heat, and he and his family had little food. After the war, despite advancing years and pain suffered from 33 operations for cancer of the mouth, he made important revisions in his theory. The most significant of these were the elevation of aggression to a level equal to that of the sexual drive; the inclusion of repression as one of the defenses of the ego; and his attempt to clarify the female Oedipus complex, which he was never able to completely accomplish. What personal qualities did Freud possess? A more complete insight into his personality can be found in Breger (2000), Clark (1980), Ellenberger (1970), Fer- ris (1997), Gay (1988), Handlbauer (1998), Isbister (1985), E. Jones (1953, 1955, 1957), Newton (1995), Noland (1999), Roazen (1993, 1995, 2001), ­Silverstein (2003), Sulloway (1992), Vitz (1988), and dozens of other books on Freud’s life. Above all, Freud was a sensitive, passionate person who had the capacity for intimate,  Chapter 2 Freud: Psychoanalysis 27 almost secretive friendships. Most of these deeply emotional relationships came to an unhappy end, and Freud often felt persecuted by his former friends and regarded them as enemies. He seemed to have needed both types of relationships. In ­Interpretation of Dreams, Freud both explained and predicted this succession of interpersonal rup- tures: “My emotional life has always insisted that I should have an intimate friend and a hated enemy. I have always been able to provide myself afresh with both” (Freud, 1900/1953, p. 483). Until he was well past 50, all these relationships were with men. Interestingly, Freud, the man who seemed to be constantly thinking of sex, had a very infrequent sex life himself. After Anna, his youngest child, was born in 1895, Freud, not yet 40 years old, had no sexual intercourse for several years. Much of his sparse sexual life stemmed from his belief that use of a condom, coitus interruptus, as well as masturbation were unhealthy sexual practices. Because Freud wanted no more chil- dren after Anna was born, sexual abstinence was his only alternative (Breger, 2000; Freud, 1985). In addition to balancing his emotional life between an intimate friend and a hated enemy, Freud possessed an outstanding talent as a writer, a gift that helped him become a leading contributor to 20th-century thought. He was a master of the German tongue and knew several other languages. Although he never won the coveted Nobel Prize for science, he was awarded the Goethe Prize for literature in 1930. Freud also possessed intense intellectual curiosity; unusual moral courage (demonstrated by his daily self-analysis); extremely ambivalent feelings toward his father and other father figures; a tendency to hold grudges disproportionate to the alleged offense; a burning ambition, especially during his earlier years; strong feelings of isolation even while surrounded by many followers; and an intense and somewhat irrational dislike of America and Americans, an attitude that became more intense after his trip to the United States in 1909. Why did Freud have such a disdain for Americans? Perhaps the most important reason is that he rightly believed Americans would trivialize psychoanalysis by trying to make it popular. In addition, he had several experiences during his trip to the United States that were foreign to a proper bourgeois Viennese gentleman. Even before he embarked on the George Washington, he saw his name misspelled as “Freund” on the passenger list (Ferris, 1997). A number of other events—some of which seem almost humorous—made Freud’s visit more unpleasant than it might have been. First, Freud experienced chronic indigestion and diarrhea throughout his visit, probably because the drinking water did not agree with him. In addition, he found it both peculiar and problematic that American cities did not provide public restrooms on street corners, and with his chronic indigestion he was frequently in search of a public lavatory. Also, several Americans addressed him as Doc or Sigmund while challenging him to defend his theories, and one person tried—unsuccessfully, of course—to prevent him from smoking a cigar in a nonsmoking area. Moreover, when Freud, Ferenczi, and Jung went to a private camp in western Massachusetts, they were greeted by a barrage of flags of Imperial Germany, despite the fact that none of them was German and each had reasons to dislike Germany. Also at camp, Freud, along with the others, sat on the ground while the host grilled steaks over charcoal, a custom Freud deemed to be both savage and uncouth (Roazen, 1993). 28 Part II Psychodynamic Theories Levels of Mental Life Freud’s greatest contribution to personality theory is his exploration of the uncon- scious and his insistence that people are motivated primarily by drives of which they have little or no awareness. To Freud, mental life is divided into two levels, the unconscious and the conscious. The unconscious, in turn, has two different levels, the unconscious proper and the preconscious. In Freudian psychology the three levels of mental life are used to designate both a process and a location. The existence as a specific location, of course, is merely hypothetical and has no real ­existence within the body. Yet, Freud spoke of the unconscious as well as uncon- scious processes. Unconscious The unconscious contains all those drives, urges, or instincts that are beyond our awareness but that nevertheless motivate most of our words, feelings, and actions. Although we may be conscious of our overt behaviors, we often are not aware of the mental processes that lie behind them. For example, a man may know that he is attracted to a woman but may not fully understand all the reasons for the attraction, some of which may even seem irrational. Because the unconscious is not available to the conscious mind, how can one know if it really exists? Freud felt that its existence could be proved only indirectly. To him the unconscious is the explanation for the meaning behind dreams, slips of the tongue, and certain kinds of forgetting, called repression. Dreams serve as a particularly rich source of unconscious material. For example, Freud believed that childhood experiences can appear in adult dreams even though the dreamer has no conscious recollection of those experiences. Unconscious processes often enter into consciousness but only after being disguised or distorted enough to elude censorship. Freud (1917/1963) used the analogy of a guardian or censor blocking the passage between the unconscious and the preconscious and preventing undesirable anxiety-producing memories from entering awareness. To enter the conscious level of the mind, these unconscious images first must be sufficiently disguised to slip past the primary censor, and then they must elude a final censor that watches the passageway between the precon- scious and the conscious. By the time these memories enter our conscious mind, we no longer recognize them for what they are; instead, we see them as relatively pleas- ant, nonthreatening experiences. In most cases, these images have strong sexual or aggressive motifs, because childhood sexual and aggressive behaviors are frequently punished or suppressed. Punishment and suppression often create feelings of anxi- ety, and the anxiety in turn stimulates repression, that is, the forcing of unwanted, anxiety-ridden experiences into the unconscious as a defense against the pain of that anxiety. Not all unconscious processes, however, spring from repression of child- hood events. Freud believed that a portion of our unconscious originates from the ­experiences of our early ancestors that have been passed on to us through hundreds of generations of repetition. He called these inherited unconscious images our  Chapter 2 Freud: Psychoanalysis 29 phylogenetic endowment (Freud, 1917/1963, 1933/1964). Freud’s notion of phylogenetic endowment is quite similar to Carl Jung’s concept of the collective unconscious (see Chapter 4). However, one important difference exists between the two concepts. Whereas Jung placed primary emphasis on the collective unconscious, Freud relied on the notion of inherited dispositions only as a last resort. That is, when explanations built on individual ­experiences were not adequate, Freud would turn to the idea of collectively inherited experiences to fill in the gaps left by indi- vidual experiences. Later we will see that Freud used the concept of phylogenetic endowment to explain several important ­concepts, such as the Oedipus complex and castration anxiety. Unconscious drives may appear in consciousness, but only after undergoing certain transformations. A person may express either erotic or hostile urges, for example, by teasing or joking with another person. The original drive (sex or aggres- sion) is thus disguised and hidden from the conscious minds of both persons. The unconscious of the first person, however, has directly influenced the unconscious of the second. Both people gain some satisfaction of either sexual or aggressive urges, but neither is conscious of the underlying motive behind teasing or joking. Thus the unconscious mind of one person can communicate with the unconscious of another without either person being aware of the process. Unconscious, of course, does not mean inactive or dormant. Forces in the unconscious constantly strive to become conscious, and many of them succeed, although they may no longer appear in their original form. Unconscious ideas can and do motivate people. For example, a son’s hostility toward his father may mas- querade itself in the form of ostentatious affection. In an undisguised form, the hos- tility would create too much anxiety for the son. His unconscious mind, therefore, motivates him to express hostility indirectly through an exaggerated show of love and flattery. Because the disguise must successfully deceive the person, it often takes an opposite form from the original feelings, but it is almost always overblown and osten- tatious. (This mechanism, called a reaction formation, is discussed later in the section titled Defense Mechanisms.) Preconscious The preconscious level of the mind contains all those elements that are not ­conscious but can become conscious either quite readily or with some difficulty (Freud, 1933/1964). The contents of the preconscious come from two sources, the first of which is conscious perception. What a person perceives is conscious for only a transitory period; it quickly passes into the preconscious when the focus of attention shifts to another idea. These ideas that alternate easily between being conscious and precon- scious are largely free from anxiety and in reality are much more similar to the con- scious images than to the unconscious urges. The second source of preconscious images is the unconscious. Freud believed that ideas can slip past the vigilant censor and enter into the preconscious in a disguised form. Some of these images never become conscious because if we recog- nized them as derivatives of the unconscious, we would experience increased levels 30 Part II Psychodynamic Theories of anxiety, which would activate the final censor to repress these anxiety-loaded images, forcing them back into the unconscious. Other images from the uncon- scious do gain admission to consciousness, but only because their true nature is cleverly disguised through the dream process, a slip of the tongue, or an elaborate defensive measure. Conscious Consciousness, which plays a relatively minor role in psychoanalytic theory, can be defined as those mental elements in awareness at any given point in time. It is the only level of mental life directly available to us. Ideas can reach consciousness from two different directions. The first is from a perceptual conscious system, which is turned toward the outer world and acts as a medium for the ­perception of external stimuli. In other words, what we perceive through our sense organs, if not too threat- ening, enters into consciousness (Freud, 1933/1964). The second source of conscious elements is from within the mental structure and includes nonthreatening ideas from the preconscious as well as menacing but well-disguised images from the unconscious. As we have seen, these latter images escaped into the preconscious by cloaking themselves as harmless elements and evad- ing the primary censor. Once in the preconscious, they avoid a final censor and come under the eye of consciousness. By the time they reach the conscious system, these images are greatly distorted and camouflaged, often taking the form of defensive behaviors or dream elements. In summary, Freud (1917/1963, pp. 295–296) compared the unconscious to a large entrance hall in which many diverse, energetic, and disreputable people are milling about, crowding one another, and striving incessantly to escape to a smaller adjoining reception room. However, a watchful guard protects the thresh- old between a large entrance hall and a small reception room. This guard has two methods of preventing undesirables from escaping from the entrance hall—either turn them back at the door or throw out those people who earlier had clandestinely slipped into the reception room. The effect in either case is the same; the menac- ing, disorderly people are prevented from coming into view of an important guest who is seated at the far end of the reception room behind a screen. The meaning of the analogy is obvious. The people in the entrance hall represent unconscious images. The small reception room is the preconscious and its inhabitants represent preconscious ideas. People in the reception room (preconscious) may or may not come into view of the important guest who, of course, represents the eye of con- sciousness. The doorkeeper who guards the threshold between the two rooms is the primary censor that prevents unconscious images from becoming preconscious and renders preconscious images unconscious by throwing them back. The screen that guards the important guest is the final censor, and it prevents many, but not all, preconscious elements from reaching consciousness. The analogy is presented graphically in Figure 2.1.  Chapter 2 Freud: Psychoanalysis 31 King Eye of consciousness Final censorship Screen Reception Preconscious room Censorship Doorkeeper Unconscious Anteroom FIGURE 2.1 Levels of Mental Life. Provinces of the Mind For nearly 2 decades, Freud’s only model of the mind was the topographic one we have just outlined, and his only portrayal of psychic strife was the conflict between conscious and unconscious forces. Then, during the 1920s, Freud (1923/1961a) introduced a three-part structural model. This division of the mind into three prov- inces did not supplant the topographic model, but it helped Freud explain mental images according to their functions or purposes. To Freud, the most primitive part of the mind was das Es, or the “it,” which is almost always translated into English as id; the second division was das Ich, or 32 Part II Psychodynamic Theories Eye of consciousness Final censorship Preconscious Censorship Unconscious Id Ego Superego Open to somatic influences FIGURE 2.2 Levels of Mental Life and Provinces of the Mind. the “I,” translated as ego; and the final province was das Uber-Ich, or the “over-I,” which is translated as superego. These provinces or regions have no territorial exis- tence, of course, but are merely hypothetical constructs. They interact with the three levels of mental life so that the ego cuts across the various topographic levels and has conscious, preconscious, and unconscious components, whereas the superego is both preconscious and unconscious and the id is completely unconscious. ­Figure 2.2 shows the relationship between the provinces of the mind and the levels of mental life. The Id At the core of personality and completely unconscious is the psychical region called the id, a term derived from the impersonal pronoun meaning “the it,” or the not-yet- owned component of personality. The id has no contact with reality, yet it strives constantly to reduce tension by satisfying basic desires. Because its sole function is to seek pleasure, we say that the id serves the pleasure principle.  Chapter 2 Freud: Psychoanalysis 33 A newborn infant is the personification of an id unencumbered by restrictions of ego and superego. The infant seeks gratification of needs without regard for what is possible (that is, demands of the ego) or what is proper (that is, restraints of the superego). Instead, it sucks when the nipple is either present or absent and gains plea- sure in either situation. Although the infant receives life-sustaining food only by suck- ing a nurturing nipple, it continues to suck because its id is not in contact with reality. The infant fails to realize that thumb-sucking behavior cannot sustain life. Because the id has no direct contact with reality, it is not altered by the passage of time or by the experiences of the person. Childhood wish impulses remain unchanged in the id for decades (Freud, 1933/1964). Besides being unrealistic and pleasure seeking, the id is illogical and can simul- taneously entertain incompatible ideas. For example, a woman may show conscious love for her mother while unconsciously wishing to destroy her. These opposing desires are possible because the id has no morality; that is, it cannot make value judgments or distinguish between good and evil. However, the id is not immoral, merely amoral. All of the id’s energy is spent for one purpose—to seek pleasure with- out regard for what is proper or just (Freud, 1923/1961a, 1933/1964). In review, the id is primitive, chaotic, inaccessible to consciousness, unchange- able, amoral, illogical, unorganized, and filled with energy received from basic drives and discharged for the satisfaction of the pleasure principle. As the region that houses basic drives (primary motivates), the id operates through the primary process. Because it blindly seeks to satisfy the pleasure prin- ciple, its survival is dependent on the development of a secondary process to bring it into contact with the external world. This secondary process functions through the ego. The Ego The ego, or I, is the only region of the mind in contact with reality. It grows out of the id during infancy and becomes a person’s sole source of communication with the external world. It is governed by the reality principle, which it tries to substitute for the pleasure principle of the id. As the sole region of the mind in contact with the external world, the ego becomes the decision-making or executive branch of personality. However, because it is partly conscious, partly preconscious, and partly unconscious, the ego can make decisions on each of these three levels. For instance, a woman’s ego may consciously motivate her to choose excessively neat, well-­ tailored clothes because she feels comfortable when well dressed. At the same time, she may be only dimly (i.e., preconsciously) aware of previous experiences of being rewarded for choosing nice clothes. In addition, she may be unconsciously moti- vated to be excessively neat and orderly due to early childhood experiences of toilet training. Thus, her decision to wear neat clothes can take place in all three levels of mental life. When performing its cognitive and intellectual functions, the ego must take into consideration the incompatible but equally unrealistic demands of the id and the superego. In addition to these two tyrants, the ego must serve a third master— the external world. Thus, the ego constantly tries to reconcile the blind, irrational claims of the id and the superego with the realistic demands of the external world. 34 Part II Psychodynamic Theories Finding itself surrounded on three sides by divergent and hostile forces, the ego reacts in a predictable manner—it becomes anxious. It then uses repression and other defense mechanisms to defend itself against this anxiety (Freud, 1926/1959a). According to Freud (1933/1964), the ego becomes differentiated from the id when infants learn to distinguish themselves from the outer world. While the id remains unchanged, the ego continues to develop strategies for handling the id’s unrealistic and unrelenting demands for pleasure. At times the ego can control the powerful, pleasure-seeking id, but at other times it loses control. In comparing the ego to the id, Freud used the analogy of a person on horseback. The rider checks and inhibits the greater strength of the horse but is ultimately at the mercy of the animal. Similarly, the ego must check and inhibit id impulses, but it is more or less constantly at the mercy of the stronger but more poorly organized id. The ego has no strength of its own but borrows energy from the id. In spite of this dependence on the id, the ego sometimes comes close to gaining complete control, for instance, during the prime of life of a psychologically mature person. As children begin to experience parental rewards and punishments, they learn what to do in order to gain pleasure and avoid pain. At this young age, pleasure and pain are ego functions because children have not yet developed a conscience and ego- ideal: that is, a superego. As children reach the age of 5 or 6, they identify with their parents and begin to learn what they should and should not do. This is the origin of the superego. The Superego In Freudian psychology, the superego, or above-I, represents the moral and ideal aspects of personality and is guided by the moralistic and idealistic principles as opposed to the pleasure principle of the id and the realistic principle of the ego. The superego grows out of the ego, and like the ego, it has no energy of its own. However, the superego differs from the ego in one important respect—it has no contact with the outside world and therefore is unrealistic in its demands for perfection (Freud, 1923/1961a). The superego has two subsystems, the conscience and the ego-ideal. Freud did not clearly distinguish between these two functions, but, in general, the conscience results from experiences with punishments for improper behavior and tells us what we should not do, whereas the ego-ideal develops from experiences with rewards for proper behavior and tells us what we should do. A primitive conscience comes into existence when a child conforms to parental standards out of fear of loss of love or approval. Later, during the Oedipal phase of development, these ideals are internal- ized through identification with the mother and the father. (We discuss the Oedipus complex in a later section titled Stages of Development.) A well-developed superego acts to control sexual and aggressive impulses through the process of repression. It cannot produce repressions by itself, but it can order the ego to do so. The superego watches closely over the ego, judging its actions and intentions. Guilt is the result when the ego acts—or even intends to act—contrary to the moral standards of the superego. Feelings of inferiority arise when the ego is unable to meet the superego’s standards of perfection. Guilt, then,  Chapter 2 Freud: Psychoanalysis 35 A pleasure-seeking person dominated by the id A guilt-ridden or inferior- feeling person dominated by the superego A psychologically healthy person dominated by the ego Id Ego Superego FIGURE 2.3 The Relationship among Id, Ego, and Superego in Three Hypothetical Persons. is a function of the conscience, whereas inferiority feelings stem from the ego-ideal (Freud, 1933/1964). The superego is not concerned with the happiness of the ego. It strives blindly and unrealistically toward perfection. It is unrealistic in the sense that it does not take into consideration the difficulties or impossibilities faced by the ego in carrying out its orders. Not all its demands, of course, are impossible to fulfill, just as not all demands of parents and other authority figures are impossible to fulfill. The superego, however, is like the id in that it is completely ignorant of, and unconcerned with, the practicability of its requirements. Freud (1933/1964) pointed out that the divisions among the different regions of the mind are not sharp and well defined. The development of the three divisions varies widely in different individuals. For some people, the superego does not grow after childhood; for others, the superego may dominate the personality at the cost of guilt and inferiority feelings. For yet others, the ego and superego may take turns controlling personality, which results in extreme fluctuations of mood and alternating cycles of self-confidence and self-deprecation. In a healthy individual, the id and super- ego are integrated into a smooth functioning ego and operate in harmony and with a minimum of conflict. Figure 2.3 shows the relationships among id, ego, and superego in three hypothetical persons. For the first person, the id dominates a weak ego and a feeble superego, preventing the ego from counterbalancing its incessant demands of the id and leaving the person nearly constantly striving for pleasure regardless of what is possible or proper. The second person, with strong feelings of either guilt or inferiority and a weak ego, will experience many conflicts because the ego cannot arbi- trate the strong but opposing demands of the superego and the id. The third person, with a strong ego that has incorporated many of the demands of both the id and the superego, is psychologically healthy and in control of both the pleasure principle and the moralistic principle. 36 Part II Psychodynamic Theories Dynamics of Personality Levels of mental life and provinces of the mind refer to the structure or composition of personality; but personalities also do something. Thus, Freud postulated a dynamic, or motivational, principle to explain the driving forces behind people’s actions. To Freud, people are motivated to seek pleasure and to reduce tension and anxiety. This motivation is derived from psychical and physical energy that springs from their basic drives. Drives Freud used the German word Trieb to refer to a drive or a stimulus within a per- son. Freud’s official translators rendered this term as instinct, but more accurately the word should be “drive” or “impulse.” Drives operate as a constant motivational force. As an internal stimulus, drives differ from external stimuli in that they cannot be avoided through flight. According to Freud (1933/1964), the various drives can all be grouped under two major headings: sex or Eros and aggression, distraction, or Thanatos. These drives originate in the id, but they come under the control of the ego. Each drive has its own form of psychic energy: Freud used the word libido for the sex drive, but energy from the aggressive drive remains nameless. Every basic drive is characterized by an impetus, a source, an aim, and an object. A drive’s impetus is the amount of force it exerts; its source is the region of the body in a state of excitation or tension; its aim is to seek pleasure by removing that excitation or reducing the tension; and its object is the person or thing that serves as the means through which the aim is satisfied (Freud, 1915/1957a). Sex The aim of the sexual drive is pleasure, but this pleasure is not limited to genital satisfaction. Freud believed that the entire body is invested with libido. Besides the genitals, the mouth and anus are especially capable of producing sexual pleasure and are called erogenous zones. The ultimate aim of the sexual drive (reduction of sexual tension) cannot be changed, but the path by which the aim is reached can be varied. It can take either an active or a passive form, or it can be temporarily or permanently inhibited (Freud, 1915/1957a). Because the path is flexible and as sexual pleasure stems from organs other than the genitals, much behavior originally motivated by Eros is difficult to be recognized as sexual behavior. To Freud, however, all pleasur- able activities are traceable to the sexual drive. The flexibility of the sexual object or person can bring about a further disguise of Eros. The erotic object can easily be transformed or displaced. Libido can be with- drawn from one person and placed in a state of free-floating tension, or it can be reinvested in another person, including the self. For example, an infant prematurely forced to give up the nipple as a sexual object may substitute the thumb as an object of oral pleasure. Sex can take many forms, including narcissism, love, sadism, and masochism. The latter two also possess generous components of the aggressive drive.  Chapter 2 Freud: Psychoanalysis 37 Infants are primarily self-centered, with their libido invested almost exclu- sively on their own ego. This condition, which is universal, is known as primary narcissism. As the ego develops, children usually give up much of their primary narcissism and develop a greater interest in other people. In Freud’s language, narcissistic libido is then transformed into object libido. During puberty, however, ­adolescents often redirect their libido back to the ego and become preoccupied with personal appearance and other self-interests. This pronounced secondary ­narcissism is not universal, but a moderate degree of self-love is common to nearly everyone (Freud, 1914/1957). The second manifestation of Eros is love, which develops when people invest their libido on an object or a person other than themselves. Children’s first sexual interest is the person who cares for them, generally the mother. During infancy chil- dren of either sex experience sexual love for the mother. Overt sexual love for mem- bers of one’s family, however, ordinarily is repressed, which brings the second type of love into existence. Freud called this second kind of love aim-inhibited because the original aim of reducing sexual tension is inhibited or repressed. The kind of love people feel for their siblings or parents is generally aim-inhibited. Obviously, love and narcissism are closely interrelated. Narcissism involves love of self, whereas love is often accompanied by narcissistic tendencies, as when people love someone who serves as an ideal or model of what they would like to be. Two other drives that are also intertwined are sadism and masochism. Sadism is the need for sexual pleasure by inflicting pain or humiliation on another person. Carried to an extreme, it is considered a sexual perversion, but in moderation, sadism is a common need and exists to some extent in all sexual relationships. It is perverted when the sexual aim of erotic pleasure becomes secondary to the destructive aim (Freud, 1933/1964). Masochism, like sadism, is a common need, but it becomes a perversion when Eros becomes subservient to the destructive drive. Masochists experience sexual plea- sure from suffering pain and humiliation inflicted either by themselves or by others. Because masochists can provide self-inflicted pain, they do not depend on another person for the satisfaction of masochistic needs. In contrast, sadists must seek and find another person on whom to inflict pain or humiliation. In this respect, sadists are more dependent on other people than masochists. Aggression Partially as a result of his unhappy experiences during World War I and partially as a consequence of the death of his beloved daughter Sophie, Freud (1920/1955a) wrote Beyond the Pleasure Principle, a book that elevated aggression to the level of the sexual drive. As he did with many of his other concepts, Freud set forth his ideas tentatively and with some caution. With time, however, aggression, like several other tentatively proposed concepts, became dogma. The aim of the destructive drive, according to Freud, is to return the organ- ism to an inorganic state. Because the ultimate inorganic condition is death, the final aim of the aggressive drive is self-destruction. As with the sexual drive, aggres- sion is flexible and can take a number of forms, such as teasing, gossip, sarcasm, 38 Part II Psychodynamic Theories humiliation, humor, and the enjoyment obtained from other people’s suffering. The aggressive tendency is present in everyone and is the explanation for wars, atroci- ties, and religious persecution. The aggressive drive also explains the need for the barriers that people have erected to check aggression. For example, commandments such as “Love thy neigh- bor as thyself” are necessary, Freud believed, to inhibit the strong, though usually unconscious, drive to inflict injury on others. These precepts are actually reaction formations. They involve the repression of strong hostile impulses and the overt and obvious expression of the opposite tendency. Throughout our lifetime, life and death impulses constantly struggle against each other for ascendancy, but at the same time, both must bow to the reality princi- ple, which represents the claims of the outer world. These demands of the real world prevent a direct, covert, and unopposed fulfillment of either sex or aggression. They frequently create anxiety, which relegates many sexual and aggressive desires to the realm of the unconscious. Anxiety Sex and aggression share the center of Freudian dynamic theory with the concept of anxiety. In defining anxiety, Freud (1933/1964) emphasized that it is a felt, affective, unpleasant state accompanied by a physical sensation that warns the person against impending danger. The unpleasantness is often vague and hard to pinpoint, but the anxiety itself is always felt. Only the ego can produce or feel anxiety, but the id, superego, and external world each are involved in one of three kinds of anxiety—neurotic, moral, and real- istic. The ego’s dependence on the id results in neurotic anxiety; its dependence on the superego produces moral anxiety; and its dependence on the outer world leads to realistic anxiety. Neurotic anxiety is defined as apprehension about an unknown danger. The feeling itself exists in the ego, but it originates from id impulses. People may experi- ence neurotic anxiety in the presence of a teacher, an employer, or some other author- ity figure because they previously experienced unconscious feelings of destruction against one or both parents. During childhood, these feelings of hostility are often accompanied by fear of punishment, and this fear becomes generalized into uncon- scious neurotic anxiety. The second type of anxiety, moral anxiety, stems from the conflict between the ego and the superego. After children establish a superego—usually by the age of 5 or 6—they may experience anxiety as an outgrowth of the conflict between realistic needs and the dictates of their superego. Moral anxiety, for example, would result from sexual temptations if a child believes that yielding to the temptation would be morally wrong. It may also result from the failure to behave consistently with what they regard as morally right, for example, failing to care for aging parents. The third type of anxiety, realistic anxiety, is closely related to fear. It is defined as an unpleasant, nonspecific feeling involving a possible danger. For example, we may experience realistic anxiety while driving in heavy, fast-moving traffic in an unfa- miliar city, a situation fraught with real, objective danger. However, realistic anxiety is different from fear in that it does not involve a specific fearful object. We would  Chapter 2 Freud: Psychoanalysis 39 experience fear, for example, if our motor vehicle suddenly began sliding out of con- trol on an icy highway. These three types of anxiety are seldom clear-cut or easily separated. They often exist in combination, as when fear of water, a real danger, becomes disproportionate to the situation and hence precipitates neurotic anxiety as well as realistic anxiety. This situation indicates that an unknown danger is connected with the external one. Anxiety serves as an ego-preserving mechanism because it signals us that some danger is at hand (Freud, 1933/1964). For example, an anxiety dream signals our censor of an impending danger, which allows us to better disguise the dream images. Anxiety allows the constantly vigilant ego to be alert for signs of threat and danger. The signal of impending danger stimulates us to mobilize for either flight or defense. Anxiety is also self-regulating because it precipitates repression, which in turn reduces the pain of anxiety (Freud, 1933/1964). If the ego had no recourse to defen- sive behavior, the anxiety would become intolerable. Defensive behaviors, therefore, serve a useful function by protecting the ego against the pain of anxiety. Defense Mechanisms Freud first elaborated on the idea of defense mechanisms in 1926 (Freud, 1926/1959a), and his daughter Anna further refined and organized the concept (A. Freud, 1946). Although defense mechanisms are normal and universally used, when carried to an extreme they lead to compulsive, repetitive, and neurotic ­behavior. Because we must expend psychic energy to establish and maintain defense mechanisms, the more defensive we are, the less psychic energy we have left to satisfy id impulses. This, of course, is precisely the ego’s purpose in establishing defense mechanisms—to avoid dealing directly with sexual and aggressive implosives and to defend itself against the anxiety that accompanies them (Freud, 1926/1959a). The principal defense mechanisms identified by Freud include repression, reaction formation, displacement, fixation, regression, projection, introjection, and sublimation. Repression The most basic defense mechanism, because it is involved in each of the others, is repression. Whenever the ego is threatened by undesirable id impulses, it protects itself by repressing those impulses; that is, it forces threatening feelings into the unconscious (Freud, 1926/1959a). In many cases the repression is then perpetuated for a lifetime. For example, a young girl may permanently repress her hostility for a younger sister because her hateful feelings create too much anxiety. No society permits a complete and uninhibited expression of sex and aggres- sion. When children have their hostile or sexual behaviors punished or otherwise sup- pressed, they learn to be anxious whenever they experience these impulses. Although this anxiety seldom leads to a complete repression of aggressive and sexual drives, it often results in their partial repression. What happens to these impulses after they have become unconscious? Freud (1933/1964) believed that several possibilities exist. First, the impulses may remain 40 Part II Psychodynamic Theories unchanged in the unconscious. Second, they could force their way into consciousness in an unaltered form, in which case they would create more anxiety than the person could handle, and the person would be overwhelmed with anxiety. The third and much more common fate of repressed drives is that they are expressed in displaced or disguised forms. The disguise, of course, must be clever enough to deceive the ego. Repressed drives may be disguised as physical symptoms, for example, sexual impo- tency in a man troubled by sexual guilt. The impotency prevents the man from having to deal with the guilt and anxiety that would result from normal enjoyable sexual activity. Repressed drives may also find an outlet in dreams, slips of the tongue, or one of the other defense mechanisms. Reaction Formation One of the ways in which a repressed impulse may become conscious is through adopting a disguise that is directly opposite its original form. This defense mechanism is called a reaction formation. Reactive behavior can be identified by its exaggerated character and by its obsessive and compulsive form (Freud, 1926/1959a). An exam- ple of a reaction formation can be seen in a young woman who deeply resents and hates her mother. Because she knows that society demands affection toward parents, such conscious hatred for her mother would produce too much anxiety. To avoid painful anxiety, the young woman concentrates on the opposite impulse—love. Her “love” for her mother, however, is not genuine. It is showy, exaggerated, and over- done. Other people may easily see the true nature of this love, but the woman must deceive herself and cling to her reaction formation, which helps conceal the anxiety- arousing truth that she unconsciously hates her mother. Displacement Freud (1926/1959a) believed that reaction formations are limited to a single object; for example, people with reactive love shower affection only on the person toward whom they feel unconscious hatred. In displacement, however, people can redirect their unacceptable urges onto a variety of people or objects so that the original impulse is disguised or concealed. For example, a woman who is angry with her room- mate may displace her anger onto her employees, her pet cat, or a stuffed animal. She remains friendly to her roommate, but unlike the workings of a reaction formation, she does not exaggerate or overdo her friendliness. Throughout his writings, Freud used the term “displacement” in several ways. In our discussion of the sexual drive, for example, we saw that the sexual object can be displaced or transformed onto a variety of other objects, including one’s self. Freud (1926/1959a) also used displacement to refer to the replacement of one neurotic symp- tom for another; for example, a compulsive urge to masturbate may be replaced by com- pulsive handwashing. Displacement also is involved in dream formation, as when the dreamer’s destructive urges toward a parent are placed onto a dog or wolf. In this event, a dream about a dog being hit by a car might reflect the dreamer’s unconscious wish to see the parent destroyed. (We discuss dream formation more completely in the section on dream analysis.)  Chapter 2 Freud: Psychoanalysis 41 Fixation Psychical growth normally proceeds in a somewhat continuous manner through the various stages of development. The process of psychologically growing up, however, is not without stressful and anxious moments. When the prospect of taking the next step becomes too anxiety provoking, the ego may resort to the strategy of remaining at the present, more comfortable psychological stage. Such a defense is called fixa- tion. Technically, fixation is the permanent attachment of the libido onto an earlier, more primitive stage of development (Freud, 1917/1963). Like other defense mecha- nisms, fixations are universal. People who continually derive pleasure from eating, smoking, or talking may have an oral fixation, whereas those who are obsessed with neatness and orderliness may possess an anal fixation. Regression Once the libido has passed a developmental stage, it may, during times of stress and anxiety, revert back to that earlier stage. Such a reversion is known as regression (Freud, 1917/1963). Regressions are quite common and are readily visible in chil- dren. For example, a completely weaned child may regress to demanding a bottle or nipple when a baby brother or sister is born. The attention given to the new baby poses a threat to the older child. Regressions are also frequent in older children and in adults. A common way for adults to react to anxiety-producing situations is to revert to earlier, safer, more secure patterns of behavior and to invest their libido onto more primitive and familiar objects. Under extreme stress one adult may adopt the fetal position, another may return home to mother, and still another may react by remaining all day in bed, well covered from the cold and threatening world. Regres- sive behavior is similar to fixated behavior in that it is rigid and infantile. Regressions, however, are usually temporary, whereas fixations demand a more or less permanent expenditure of psychic energy. Projection When an internal impulse provokes too much anxiety, the ego may reduce that anxi- ety by attributing the unwanted impulse to an external object, usually another person. This is the defense mechanism of projection, which can be defined as seeing in oth- ers unacceptable feelings or tendencies that actually reside in one’s own unconscious (Freud, 1915/1957b). For example, a man may consistently interpret the actions of older women as attempted seductions. Consciously, the thought of sexual intercourse with older women may be intensely repugnant to him, but buried in his unconscious is a strong erotic attraction to these women. In this example, the young man deludes himself into believing that he has no sexual feelings for older women. Although this projection erases most of his anxiety and guilt, it permits him to maintain a sexual interest in women who remind him of his mother. An extreme type of projection is paranoia, a mental disorder character- ized by powerful delusions of jealousy and persecution. Paranoia is not an inevi- table outcome of projection but simply a severe variety of it. According to Freud (1922/1955), a crucial distinction between projection and paranoia is that paranoia 42 Part II Psychodynamic Theories is always characterized by repressed homosexual feelings toward the persecutor. Freud believed that the persecutor is inevitably a former friend of the same sex, although sometimes people may transfer their delusions onto a person of the oppo- site sex. When homosexual impulses become too powerful, persecuted paranoiacs defend themselves by reversing these feelings and then projecting them onto their original object. For men, the transformation proceeds as follows. Instead of saying, “I love him,” the paranoid person says, “I hate him.” Because this also produces too much anxiety, he says, “He hates me.” At this point, the person has disclaimed all responsibility and can say, “I like him fine, but he’s got it in for me.” The central mechanism in all paranoia is projection with accompanying delusions of jealousy and persecution. Introjection Whereas projection involves placing an unwanted impulse onto an external object, introjection is a defense mechanism whereby people incorporate positive qualities of another person into their own ego. For example, an adolescent may introject or adopt the mannerisms, values, or lifestyle of a movie star. Such an introjection gives the ado- lescent an inflated sense of self-worth and keeps feelings of inferiority to a minimum. People introject characteristics that they see as valuable and that will permit them to feel better about themselves. Freud (1926/1959a) saw the resolution of the Oedipus complex as the pro- totype of introjection. During the Oedipal period, the young child introjects the authority and values of one or both parents—an introjection that sets into motion the beginning of the superego. When children introject what they perceive to be their parents’ values, they are relieved from the work of evaluating and choosing their own beliefs and standards of conduct. As children advance through the latency period of development (approximately ages 6 to 12), their superego becomes more personal- ized; that is, it moves away from a rigid identification with parents. Nevertheless, people of any age can reduce the anxiety associated with feelings of inadequacy by adopting or introjecting the values, beliefs, and mannerisms of other people. Sublimation Each of these defense mechanisms serves the individual by protecting the ego from anxiety, but each is of dubious value from society’s viewpoint. According to Freud (1917/1963), one mechanism—sublimation—helps both the individual and the social group. Sublimation is the repression of the genital aim of Eros by substituting a cul- tural or social aim. The sublimated aim is expressed most obviously in creative ­cultural accomplishments such as art, music, and literature, but more subtly, it is part of all human relationships and all social pursuits. Freud (1914/1953) believed that the art of Michelangelo, who found an indirect outlet for his libido in painting and sculpting, was an excellent example of sublimation. In most people, sublimations combine with direct expression of Eros and result in a kind of balance between social accomplish- ments and personal pleasures. Most of us are capable of sublimating a part of our libido in the service of higher cultural values, while at the same time retaining suf- ficient amount of sexual drive to pursue individual erotic pleasure.  Chapter 2 Freud: Psychoanalysis 43 In summary, all defense mechanisms protect the ego against anxiety. They are universal in that everyone engages in defensive behavior to some degree. Each defense mechanism combines with repression, and each can be carried to the point of psycho- pathology. Normally, however, defense mechanisms are beneficial to the individual and harmless to society. In addition, one defense mechanism—sublimation—usually benefits both the individual and society. Stages of Development Although Freud had little firsthand experience with children (including his own), his developmental theory is almost exclusively a discussion of early childhood. To Freud, the first 4 or 5 years of life, or the infantile stage, are the most crucial for personality formation. This stage is followed by a 6- or 7-year period of latency during which little or no sexual growth takes place. Then at puberty, a renaissance of sexual life occurs, and the genital stage is ushered in. Psychosexual development eventually culminates in maturity. Infantile Period One of Freud’s (1905/1953b, 1923/1961b) most important assumptions is that infants possess a sexual life and go through a period of pregenital sexual development during the first 4 or 5 years after birth. At the time Freud originally wrote about infan- tile sexuality, the concept, though not new, was met with some resistance. Today, however, nearly all close observers accept the idea that children show an interest in the genitals, delight in sexual pleasure, and manifest sexual excitement. Childhood sexuality differs from adult sexuality in that it is not capable of reproduction and is exclusively autoerotic. With both children and adults, however, the sexual impulses can be satisfied through organs other than the genitals. The mouth and the anus are particularly sensitive to erogenous stimulation (Freud, 1933/1964). Freud (1917/1963) divided the infantile stage into three phases according to which the primary erogenous zones are undergoing the most salient development. The oral phase begins first and is followed in order by the anal phase and the phallic phase. The three infantile stages overlap with one another and each continues after the onset of later stages. Oral Phase Because the mouth is the first organ to provide an infant with pleasure, Freud’s first infantile stage of development is the oral phase. Infants obtain life-sustaining nourish- ment through the oral cavity, but beyond that, they also gain pleasure through the act of sucking. The sexual aim of early oral activity is to incorporate or receive into one’s body the object-choice, that is, the nipple. During this oral-receptive phase, infants feel no ambivalence toward the pleasurable object and their needs are usually sat- isfied with a minimum of frustration and anxiety. As they grow older, however, they are more likely to experience feelings of frustration and anxiety as a result of scheduled feedings, increased time lapses between feedings, and eventual weaning. 44 Part II Psychodynamic Theories These anxieties are generally accompanied by feelings of ambiva- lence toward their love object (mother), and by the increased abil- ity of their budding ego to defend itself against the environment and against anxiety (Freud, 1933/1964). Infants’ defense against the environment is greatly aided by the emergence of teeth. At this point, they pass into a second oral phase, which Freud (1933/1964) called the oral-sadistic period. Dur- ing this phase, infants respond to others through biting, cooing, closing their mouth, smiling, and crying. Their first autoerotic expe- rience is thumb sucking, a defense against anxiety that satisfies their sexual but not their nutritional needs. As children grow older, the mouth continues to be an erog- enous zone, and by the time they become adults, they are capable of gratifying their oral needs in a variety of ways, including sucking candy, chewing gum, biting pencils, overeating, smoking cigarettes, pipes, and cigars, and making biting, sarcastic remarks. Anal Phase The aggressive drive, which during the first year of life takes the form Infants satisfy oral needs one way or another. Ingram Publishing/AGE Fotostock of oral sadism, reaches fuller development during the second year when the anus emerges as a sexually pleasurable zone. Because this period is characterized by satisfaction gained through aggressive behavior and through the excretory function, Freud (1933/1964) called it the sadistic-anal phase or, more briefly, the anal phase of development. This phase is divided into two subphases, the early anal and the late anal. During the early anal period, children receive satisfaction by destroying or los- ing objects. At this time, the destructive nature of the sadistic drive is stronger than the erotic one, and children often behave aggressively toward their parents for frus- trating them with toilet training. Then, when children enter the late anal period, they sometimes take a friendly interest toward their feces, an interest that stems from the erotic pleasure of defecat- ing. Frequently, children will present their feces to the parents as a valued prize (Freud, 1933/1964). If their behavior is accepted and praised by their parents, then children are likely to grow into generous and magnanimous adults. However, if their “gift” is rejected in a punitive fashion, children may adopt another method of obtaining anal pleasure—withholding the feces until the pressure becomes both painful and erotically stimulating. This mode of narcissistic and masochistic pleasure lays the foundation for the anal character—people who continue to receive erotic satisfaction by keeping and possessing objects and by arranging them in an excessively neat and orderly fashion. Freud (1933/1964) hypothesized that people who grow into anal characters were, as children, overly resistant to toilet training, often holding back their feces and prolong- ing the time of training beyond that usually required. This anal eroticism becomes transformed into the anal triad of orderliness, stinginess, and obstinacy that typifies the adult anal character. Freud (1933/1964) believed that, for girls, anal eroticism is carried over into penis envy during the phallic stage and can eventually be expressed by giving  Chapter 2 Freud: Psychoanalysis 45 birth to a baby. He also believed that in the unconscious the concepts of penis and baby—because both are referred to as a “little one”—mean the same thing. Also, feces, because of its elongated shape and because it has been removed from the body, is indistinguishable from baby, and all three concepts—penis, baby, and feces—are repre- sented by the same symbols in dreams. During the oral and anal stages, no basic distinction exists between male and female psychosexual growth. Children of either gender can develop an active or a pas- sive orientation. The active attitude often is characterized by what Freud (1933/1964) considered the masculine qualities of dominance and sadism, whereas the passive orientation is usually marked by the feminine qualities of voyeurism and masochism. However, either orientation, or any combination of the two, can develop in both girls and boys. Phallic Phase At approximately 3 or 4 years of age, children begin a third stage of infantile ­development, the phallic phase, a time when the genital area becomes the leading erogenous zone. This stage is marked for the first time by a dichotomy between male and female development, a distinction that Freud (1925/1961) believed to be due to the anatomical differences between the sexes. Freud (1924/1961, p. 178) took ­Napoleon’s remark that “History is destiny” and changed it to “Anatomy is destiny.” This dictum underlies Freud’s belief that physical differences between males and females account for many important psychological differences. Masturbation, which originated during the oral stage, now enters a second, more crucial phase. During the phallic stage, masturbation is nearly universal, but because parents generally suppress these activities, children usually repress their conscious desire to masturbate by the time their phallic period comes to an end. Just as children’s earlier experiences with weaning and toilet training helped shape the foundation of their psychosexual development, so too does their expe- rience with the suppression of masturbation (Freud, 1933/1964). However, their ­experience with the Oedipus complex plays an even more crucial role in their per- sonality development. Male Oedipus Complex Freud (1925/1961) believed that preceding the phallic stage an infant boy forms an identification with his father; that is, he wants to be his father. Later he develops a sexual desire for his mother; that is, he wants to have his mother. These two wishes do not appear mutually contradictory to the underdeveloped ego, so they are able to exist side by side for a time. When the boy finally recognizes their inconsistency, he gives up his identification with his father and retains the stronger feeling—the desire to have his mother. The boy now sees his father as a rival for his mother’s love. He desires to do away with his father and possess his mother in a sexual relationship. This condition of rivalry toward the father and incestuous feelings toward the mother is known as the simple male Oedipus complex. The term is taken from the Greek tragedy by Sophocles in which Oedipus, King of Thebes, is destined by fate to kill his father and marry his mother. Freud (1923/1961a) believed that the bisexual nature of the child (of either gender) complicates this picture. Before a young boy enters the Oedipus stage, 46 Part II Psychodynamic Theories The onset of gender awareness is an important part of the Oedipal complex. Source: http://daycaredaze.blogspot.com/2005/12/talk-sex-with-mary.html he develops some amount of a feminine disposition. During the Oedipal period, therefore, his feminine nature may lead him to display affection toward his father and express hostility toward his mother, while at the same time his masculine ten- dency disposes him toward hostility for father and lust for mother. During this ambivalent condition, known as the complete Oedipus complex, affection and hostil- ity coexist because one or both feelings may be unconscious. Freud believed that these feelings of ambivalence in a boy play a role in the evolution of the castration complex, which for boys takes the form of castration anxiety or the fear of losing the penis. To Freud (1905/1953b, 1917/1963, 1923/1961b), the castration complex begins after a young boy (who has assumed that all other people, including girls, have genitals like his own) becomes aware of the absence of a penis in girls. This awareness becomes the greatest emotional shock of his life. After a period of mental struggle and attempts at denial, the young boy is forced to conclude that the girl has had her penis cut off. This belief may be reinforced by parental threats to punish the boy for his sexual behaviors. The boy is then forced to conclude that the little girl has been punished by having her penis removed because she masturbated or because she seduced her mother. For the boy, the threat of castration now becomes a dreaded possibility. Because this castration anxiety cannot long be tolerated, the boy represses his impulses toward sexual activity, including his fantasies of carrying out a seduction of his mother. Prior to his sudden experience of castration anxiety, the little boy may have “seen” the genital area of little girls or his mother, but this sight does not automatically  Chapter 2 Freud: Psychoanalysis 47 instigate the castration complex. Castration anxiety bursts forth only when the boy’s ego is mature enough to comprehend the connection between sexual desires and the removal of the penis. Freud believed that castration anxiety was present in all boys, even those not personally threatened with the removal of their penis or the stunting of its growth. According to Freud (1933/1964), a boy does not need to receive a clear threat of castration. Any mention of injury or shrinkage in connection with the penis is suf- ficient to activate the child’s phylogenetic endowment. Phylogenetic endowment is capable of filling the gaps of our individual experiences with the inherited experi- ences of our ancestors. Ancient man’s fear of castration supports the individual child’s experiences and results in universal castration anxiety. Freud stated: “It is not a question of whether castration is really carried out; what is decisive is that the danger threatens from the outside and that the child believes in it.” He went on to say that hints at... punishment must regularly find a phylogenetic reinforcement in him. It is our suspicion that during the human family’s primaeval period castration used actually to be carried out by a jealous and cruel father upon growing boys, and that circumcision, which so frequently plays a part in puberty rites among primitive peoples, is a clearly recognizable relic of it. (pp. 86–87) Once his Oedipus complex is dissolved or repressed, the boy surrenders his incestuous desires, changes them into feelings of tender love, and begins to develop a primitive superego. He may identify with either the father or the mother, depend- ing on the strength of his feminine disposition. Normally identification is with the father, but it is not the same as pre-Oedipal identification. The boy no longer wants to be his father; instead, he uses his father as a model for determining right and wrong behavior. He introjects or incorporates his father’s authority into his own ego, thereby sowing the seeds of a mature superego. The budding superego takes over his father’s prohibitions against incest and ensures the continued repression of the Oedipus com- plex (Freud, 1933/1964). Female Oedipus Complex The phallic phase takes a more complicated path for girls than for boys, and these differences are due to anatomical differences between the sexes (Freud, 1925/1961). Like boys, pre-Oedipal girls assume that all other children have genitals similar to their own. Soon they discover that boys not only possess dif- ferent genital equipment, but apparently something extra. Girls then become envious of this appendage, feel cheated, and desire to have a penis. This experience of penis envy is a powerful force in the formation of girls’ personality. Unlike castration anxi- ety in boys, which is quickly repressed, penis envy may last for years in one form or another. Freud (1933/1964) believed that penis envy is often expressed as a wish to be a boy or a desire to have a man. Almost universally, it is carried over into a wish to have a baby, and eventually it may find expression in the act of giving birth to a baby, especially a boy. Preceding the castration complex, a girl establishes an identification with her mother similar to that developed by a boy; that is, she fantasizes being seduced by her mother. These incestuous feelings, according to Freud (1933/1964), are later turned 48 Part II Psychodynamic Theories into hostility when the girl holds her mother responsible for bringing her into the world without a penis. Her libido is then turned toward her father, who can satisfy her wish for a penis by giving her a baby, an object that to her has become a sub- stitute for the phallus. The desire for sexual intercourse with the father and accom- panying feelings of hostility for the mother are known as the simple female Oedipus complex. Incidentally, Freud (1920/1955b, 1931/1961) objected to the term Electra complex, sometimes used by others when referring to the female Oedipus complex, because it suggests a direct parallel between male and female development during the phallic stage. Freud believed that no such parallel exists and that differences in anatomy determine different courses in male and female sexual development after the phallic stage. Not all girls, however, transfer their sexual interest onto their father and develop hostility toward their mother. Freud (1931/1961, 1933/1964) suggested that when pre-Oedipal girls acknowledge their castration and recognize their inferiority to boys, they will rebel in one of three ways. First, they may give up their sexuality—both the feminine and the masculine dispositions—and develop an intense hostility toward their mother; second, they may cling defiantly to their masculinity, hoping for a penis and fantasizing being a man; and third, they may develop normally: that is, they may take their father as a sexual choice and undergo the simple Oedipus complex. A girl’s choice is influenced in part by her inherent bisexuality and the degree of masculinity she developed during the pre-Oedipal period. The simple female Oedipus complex is resolved when a girl gives up mastur- batory activity, surrenders her sexual desire for her father, and identifies once again with her mother. However, the female Oedipus complex is usually broken up more slowly and less completely than is the male’s. Because the superego is built from the relics of the shattered Oedipus complex, Freud (1924/1961, 1933/1964) believed that the girl’s superego is usually weaker, more flexible, and less severe than the boy’s. The reason the girl’s superego is not as strict as the boy’s is traceable to the difference between the sexes during their Oedipal histories. For boys, castration anxiety follows the Oedipus complex, breaks it up nearly completely, and renders unnecessary the continued expenditure of psychic energy on its remnants. Once the Oedipus complex is shattered, energy used to maintain it is free to establish a super- ego. For girls, however, the Oedipus complex follows the castration complex (penis envy), and because girls do not experience a threat of castration, they experience no traumatic sudden shock. The female Oedipus complex is only incompletely resolved by the girl’s gradual realization that she may lose the love of her mother and that sexual intercourse with her father is not forthcoming. Her libido thus remains par- tially expended to maintain the castration complex and its relics, thereby block- ing some psychic energy that might otherwise be used to build a strong superego (Freud, 1931/1961). In summary, the female and male phallic stages take quite different routes. First, the castration complex for girls takes the form of penis envy—not castration anxiety. Second, penis envy precedes the female Oedipus complex, whereas for boys the opposite is true; that is, the castration anxiety follows the male Oedipus complex. Third, because penis envy takes place prior to the female Oedipus com- plex, little girls do not experience a traumatic event comparable to boys’ castration  Chapter 2 Freud: Psychoanalysis 49 TABLE 2.1 Parallel Paths of the Simple Male and Female Phallic Phases Male Phallic Phase Female Phallic Phase 1. Oedipus complex (sexual desires for 1. Castration complex in the form of the mother/hostility for the father) penis envy 2. Castration complex in the form 2. Oedipus complex develops as an of castration anxiety shatters the attempt to obtain a penis (sexual Oedipus complex desires for the father; hostility for the 3. Identification with the father mother) 4. Strong superego replaces the nearly 3. Gradual realization that the Oedipal completely dissolved Oedipus desires are self-defeating complex 4. Identification with the mother 5. Weak superego replaces the partially dissolved Oedipus complex anxiety. Fourth, because girls do not experience this traumatic event, the female Oedipus complex is more slowly and less completely dissolved than the male Oedi- pus complex. The simple male and female Oedipus complexes are summarized in Table 2.1. Freud presented his views on the female Oedipus complex more tentatively than he did his ideas regarding the male phallic stage. Although he framed these views on femininity in a tentative and provisional manner, he soon began to vigor- ously defend them. When some of his followers objected to his harsh view of women, Freud became even more adamant in his position and insisted that psychological differences between men and women could not be erased by culture because they were the inevitable consequences of anatomical differences between the sexes (Freud, 1925/1961). This rigid public stance on feminine development has led some writers (Brannon, 2005; Breger, 2000; Chodorow, 1989, 1991, 1994; Irigaray, 1986; Krausz, 1994) to criticize him as being sexist and uncomplimentary to women. Despite his steadfast public position, Freud privately was uncertain that his views on women represented a final answer. One year after his pronouncement that “anatomy is destiny,” he expressed some doubts, admitting that his understanding of girls and women was incomplete. “We know less about the sexual life of little girls than of boys. But we need not feel ashamed of this distinction; after all, the sexual life of adult women is a ‘dark continent’ for psychology” (Freud, 1926/1959b, p. 212). Throughout his career, Freud often proposed theories without much clinical or experimental evidence to support them. He would later come to see most of these theories as established facts, even though he possessed no intervening substantiat- ing evidence. For as long as he lived, however, he remained doubtful of the absolute validity of his theories on women. Freud once admitted to his friend Marie Bonaparte that he did not understand women: “The great question that has never been answered and which I have not yet been able to answer, despite my thirty years of research into 50 Part II Psychodynamic Theories the feminine soul is ‘What does a woman want?’ ” (E. Jones, 1955, p. 421). Such a question posed after many years of theorizing suggests that Freud regarded women not only as quite different from men, but as enigmas, not comprehensible to the male gender. Latency Period Freud believed that, from the 4th or 5th year until puberty, both boys and girls usu- ally, but not always, go through a period of dormant psychosexual development. This latency stage is brought about partly by parents’ attempts to punish or discourage sexual activity in their young children. If parental suppression is successful, children will repress their sexual drive and direct their psychic energy toward school, friend- ships, hobbies, and other nonsexual activities. However, the latency stage may also have roots in our phylogenetic endow- ment. Freud (1913/1953, 1926/1951b) suggested that the Oedipus complex and the subsequent period of sexual latency might be explained by the following hypothesis. Early in human development, people lived in families headed by a powerful father who reserved all sexual relationships to himself and who killed or drove away his sons, whom he saw as a threat to his authority. Then one day the sons joined together, overwhelmed, killed, and devoured (ate) their father. However, the brothers were individually too weak to take over their father’s heritage, so they banded together