The Drive on Human Beings According to Freud

THE DRIVE ON HUMAN BEINGS ACCORDING TO FREUD Push: Freud conceives it as a force that leads us to do something. For Klein, thrust or force is hereditary; for Freud there would be one hereditary part (character) and another acquired in the family context. Klein Child/Mother subject/other Push comes given by the burden Genetic. Freud and Lacan Child/Mother subject/other Push is given for the family. Pulsion, according to Freud, is a foreign body that is given little by little by the other (for love or hatred) that has become internal. If it were not for the presence of the other, desire would not exist. Freud differentiates between the world of instincts (which are inherited) and the world of pulses (which are learned, are given environmentally). Source: the mother, through the relationship with her child, inoculates the desire that she will later express. The places where the skin begins to transform into a distinct epithelium or mucous membrane, originate erogenous zones, which are frontier points of desire (anus, mouth, ears, genitals). Importance of the likeness as a constituent or origin of desire. The erogenous zones allow contact between the subject and the other. Object: the object of desire, according to Freud, moves to other objects in order to mature and search for less primary objects of desire. Whether each person finds a mode of satisfaction depends on the family environment. We do not have a genetic predisposition for us to like some things or others more, we are polymorphs in terms of satisfaction ("the child is a perverse polymorph"). The desire and satisfaction of desire in each of us depends on family environment. Were it not for these singular desires in each one, we would all have the same modes of satisfaction. Human beings inadvertently reject different modes of satisfaction than their own; this involves marginalization, attack ingenuity, rejection for the different. A person may have a pulse of life or death on a completely random object, any object that responds to whether he longs for fusion (life pulse) or longing for destruction and disunity (death pulse). As we have already said, there is no genetic predisposition for drives, but for instincts. The object has nothing to do with the instituent. Pulse: from German Trieb, which means irrepressible thrust. There is no default object. Instinct: from German Instikt, it is a hereditaryly fixed behavior that appears in the same way in the spice of individuals. The human being is the only animal being with such a degree of sexual diversity. In this respect, there is talk of sexual deviations. End of reality Freud makes the difference between escaping external excitements and the impossibility of escaping internal tensions. Faced with an element that may make us uncomfortable from the outside is the possibility of escaping from it, but one cannot escape the desire or internal tension. What we can do is have symptoms to escape desire. The modalities of child sexuality and adult perversions argue that the drive has neither a predetermined purpose nor object. Observing the behavior of desire in children, Freud observed that the child approached any object for any purpose (life or death drive). This will depend on the family environment for the first six years. "Perverse childish polymorph": until that time the child was considered completely lacking in desire (wish has nothing to do with coitus). The object is variable and contingent, its choice depends on the history of the subject. The possible integration of partial pulses is not given by biological maturation. In fact, Freud does not believe that psychoanalysis can do anything about that structure of sexuality that has crystallized since childhood and adolescence, nor can it act on sexual deviations. The drive is a "boundary between the somatic and the psychic". According to Freud, the drive uses the body to express himself. subject another body holes What happens when these holes have alterations (cleft lip, phimosis...)? All these malformations in the erogenous zones cause the pulses to express the way differently. 1st Classification Freud makes is dualism between: Sexual pulses: respond to the yearning for fusion and completion. Self-preservation pulses: the objective is not so much the fusion as we take care of ourselves and/or the object we love. To these latter pulses Freud ceased to give importance because they were fully automated except in neurotics and psychotics. It then includes them in the life pulses group. From 1920 onones he will speak of life pulses and death pulses. Self-preservation pulses do not need to work in therapy, except in people who have impaired them. The drive is always partial and at first it is in a polymorphic state. Freud wanted to disprove the theories of the time, according to which the teenager (especially the boy) who renounces vision and sexual contact indicates immaturity. According to Freud, the different forms of partial pulses have nothing to do with intercourse, they can be in many different ways and heterosexual intercourse is not the only one. Freud demystifies the myth of genital intercourse as essential to physical and mental health. Stress suppression is done through the body source. We cannot settle for representation (for example, with the idea of kissing), but that representation must be concreted physically. The realization of the drive is satisfied through the body and not the fantasy. It is the subject's story that determines the object and the mode of satisfaction of the drive. At first the internal thrust of the thrust is totally indeterminate, but with the becoming of the process lived the subject confers a specific character. That's why we couldn't talk about an exhibitionist boy at 14, because until adolescence "anything goes", that's when crystallization takes place. However, pediatricians point out that in sadistic adults there are usually sadistic traits in childhood, but Freud points out that we must be very cautious and wait until youth. What are the sources of the drive? Oral, anal, muscularity, etc. That is, all those involving erogenous zones. What are the purposes? See-be seen, eat-be eaten, penetrate-be penetrated, etc. For Freud all drives are active, it is as active penetrat as being penetrated. Thus, the woman must be free to satisfy her pulses regardless of the intention to procreate. As for the envy of the penis, Freud ends up stating that in reality both sexes envy each other by yearning for what each one does not have. The drive is always active, although deviations can be passive. When the drive seeks its satisfaction autonomously it corresponds to the phase of self-eroticism. The subject does not bind to anyone, and the drive turns to himself. Self-eroticism is not simply masturbation, as most masturbations are accompanied by fantasies. Self-eroticism is intimately linked to narcissism; at times, a tremendously autoerotic person is at the same time tremendously narcissistic. The pulses are linked to representations and fantasies. The pulse predates fantasies; fantasies arise as the person matures, while the pulses are genetic, we are born with them. Freud is going to relate all this to all the cognitive cutting theories he had developed 20 years earlier, that is, word representations and thing representations. Therefore, a deep analysis must work on the subject of performances and fantasies to reach the pulses. This was denounced by Lacan, as most psychoanalysts did not act like this out of modesty. They are the main object of repression in the unconscious. The pulses are suppressed by the family and social environment, otherwise we would establish the link with the first inbred object, which in our culture is the mother. Pulses must be subject to a family law that indicates the pursuit of satisfaction outside the family. But it should be noted that a person will never have a good exogamic relationship if before there has not been a good inbreeding. Child sexuality is the yearning to regain the relationship with the mother through the erogenous zones. The function of the pulses is to establish a bond with the fellow; therefore if the phase of self-eroticism endures and does not take a cut, the person does not pass this phase, retreating on himself and linking himself. For this reason, when you work with psychotics you try to make them able to relink with the other. These patients try to re-establish the pulse circuit but noting that this is not going to be the link that the patient once established with his mother. In the case of neurotic patients, they try to establish with the therapist the same link established with their mother, so it is necessary to forward the pulse circuit to the patient. Self-serving (or supportive) drives Set of bodily functions necessary for the preservation of the life of the individual. They are called that because their satisfaction only depends on oneself. Its prototype: hunger (as well as the prototype of sexual pulses is love). There has to be a balance between sexual pushes and self-preservation pulses. The same organ as the eye is a self-preservation and sexual seat (psychogenic vision disorders). Freud poses that many vision problems are the heart of conflict in the family environment. Self-preservation drive would be more physiological, the most primal. Self-preservation pulses are satisfied according to the principle of reality. Sexual pulses can be satisfied by reality but also by the capacity of fantasy. Selfpreservation drive must always have something of reality to satisfy itself, not sexual lypulsion. Self-preservation pulses would have more to do with the institive than the pulsed. Sexual pulses remain longer under the domain of the principle of pleasure. The conflict between self-preservation pulses and sexual pulses is critical to understanding so-called transferal neuroses. E.g.: A patient in consultation often asks for water, but is it water or something else that patient is asking for? Patients can often confuse support with love. Transferal neurosis: the subject asks for a thing that is apparently a self-preservation drive but is actually a sexual drive. The therapist must be attentive to these kinds of demands not to satisfy a non-such push. Freud lists as many self-preservation pulses as the organic functions to survive. Sexual drive is never fully satisfied, instead self-preservation drive is much easier to satisfy. Self-preservation pulses indicate sexuality's path to the object. Beginning in 1920, Freud introduced a new dualism: The preservation of the individual (pulses of the self, of self-preservation, characterized by necessity) and the sexual pulses supported in the former are encompassed in: drive of life. And the pulses that are characterized by the complete reduction of tension, the return of the living being to an inorganic state: drive of death. "Love of self and love for the object must be placed within the Eros as opposed to Tanatos." The person has to have love for himself and the other in order to oppose the pulse of life to the death pulse. It's what's called a yoic force. Lacan modified the therapeutic frame making it less rigid than Freud, as Freud noted that the sessions should last 45 minutes. Lacan sets out the free time sessions that can last from 5 minutes to 3 hours. According to Lacan the self-preservation drive is established by an order and sexual pulsing by a demand: I want to drink. Don't burden me. I want to go to the toilet. Don't get me. Self-preservation. Sexual drive. In some highly impaired patients, self-preservation pulsance should be encouraged and then workwith sexual lysing. The choice of profession is loaded with sexual pulses and self-preservation. Pulses of life They tend to build ever-larger units and maintain them. They include sexual and self-preservation pulses. They oppose death pulses, their "relationship" with physics would be attraction and anabolism. Death drive is related to energy destruction and catabolism, while life drive is related to energy construction and anabolism. The living substance, which was primarily a unit, was subsequently fragmented and always tends to meet again. Seeking that lost element and dissatisfaction is what makes us live and eliminates the death push. Plato's Myth: Plato's "The Banquet." In it sexual union would tend to restore the lost unity of an originally androgynous being, prior to the separation of the sexes. It proposes that in human beings there is an illusion of meeting another human being who fully completes it. To which Plato replies that we will always lack something to obtain the fullness. As at banquet, the patient goes into consultation hoping that the therapist will be his half-orange and complete him. When the patient praises the wisdom and good work of the therapist, and how well he does since he goes to see, and asks him for advice, what needs to be done is to return the question for him to seek the answer. This breaks the patient's "half-orange" feeling. The principle behind the pulses of life is the "link": it implies the mental capacity to connect representations, with each other, whether conscious or unconscious. Death pulses Tendency to complete reduction of tensions and conflicts. Law nirvana, according to Freud, risked reseming too much of the death drive, as the person has a blank mind and energy is minimized. Return to an "inorganic" state, little by little: the person stops thinking, feeling, acting, wanting... physiologically a decrease in body temperature, heart rate and metabolism is observed. Primarily, the pulses of death are directed inwards: self-destruction. Secondary, they head outside: aggressive or destructive drive. According to Freud, the human being, from the moment he is born, has a great tendency to the destructive, and it is by fact of being born in an environment where he is loved by what is "humanized". According to the three great religions, human beings are born good and become bad because of other bad men. Freud breaks with this argument. The pulse of life inhibits the death pulse, drifting this outward. This is done through the possibilities offered by neuromuscular development. Thanks to its muscularity, the child can channel the death pulse outwards. Hence the great success of sport as a means of expressing the drive of death. In people with mobility problems, hypertony, paralysis, etc. What is done is to express the drive of death through manual activities (sculpture, clay, leather work...), or express it verbally. The "channelized" death pulse to outer objects is also called: dominance, power drive, destructive or aggressive drive. If this "outside" aspect of the death drive is put at the service of sexuality it is about sadism. It is the case of a father who mistreats his children psychically or physically, is exercising his death drive on them. The appearance of the death drive that remains inside and linked to sexuality is called primary masoquism. In the development of the individual are given both combinations: life drive/death drive- sadism/masoquism. Reasons that prompted Freud to acknowledge the existence of the death drive: Compulsion to repetition: it is not only the mastery of traumatic and dispartisan experiences. These phenomena of repetition are of an irrepressible force, independent of the principle of pleasure and even opposed to it. It is the case of patients with OCA, always fall the same error, do not learn anything new. Regressive character of the drive; that's why Freud thinks that the death pulse is the "quintessential push". This is the case of subjects closely linked to another person. Someone else Castrated subject: the person does not leave this cycle, settles and believes that the other completes it completely, and enters the death pulse. That's why Freud relates passion, not love, to the death push. The person who only merges with himself also falls into the death drive. Subject not castrated: slap, split or uncastrated subject (Lacan): the one who accepts that the other does not complete him completely and seeks new things to merge with them as well. If we get carried away by the throbbing movement, it always tends to look for objects that complete us. Clinical of the phenomena of ambivalence, aggression, sadism and massism. Especially in obsessive neurosis and melancholy. Negative therapeutic reaction. It is not always a resistance, it may be that the subject has no interest in therapy because he is obtaining some benefit from the situation, even if at the same time he is suffering. This benefit may be conscious (secondary benefit) or unconscious (primary benefit). For Freud, the entching of the symptom, the does not improve, has to do with the death drive. "Enjoy narcissistic": the subject takes so long the symptom with him that he keeps it chronically and does not want to change. This leads to the death pulse. Impossibility for the pulses of life to be in its purest form, without the involvement of hatred proper to the death drive. Although in order not to get sick, the life risk has to be much stronger. The pulses of life and death are always intermingled, so much so that Lacan considers them the two sides of the same coin. You always find polish associations, not pure modalities. Hate is an affection of object-to-end relationships older than love. According to Klein, the natural tendency of the human being is towards hatred, towards the destructive. According to Freud, we are born with that hatred, and we neutralize it throughout life. By hatred he understands the chaotic, the disorganized, anarchic, fragmented. The organizational, what gives cohesion has to do with the pulse of life. Even in cases where another's destructive tendency is evident, there is always a sexual satisfaction directed towards narcissistic object or joy, that narcissistic joy has to do with orality. Two types of benefit: Primary benefit: the most difficult to modify, is when the person is suamaely clinging to the death drive but gets some pleasure on an unconscious level. According to Freud, every neurosis has a masochist component. Secondary benefit: it is the social benefit (the pampering, the care, the work leave...). easier to modify. These postulates have not been readily accepted by sectors of American psychoanalysis, who regard hatred as a reaction of the individual caused by the frustration of the object. It is the English school with Melanie Klein who considers from the beginning of human existence the importance of the death push. For her, the importance of death drive is not only when acting outdoors, but also inside, causing the anguish of annihilation and disintegration. Klein is the first to collect the concept of death drive as an important, pathology-causing and very difficult to treat. The human being, if left alone, becomes a destructive being. According to Klein there are three positions in which the human being positions himself throughout his life: Confusional position: sometimes we go through moments when we do not understand anything that surrounds us, they are chaotic moments. Schizoparanoid position: it consists in projecting out all the negatives of the person and sticking with the positive; "the bad guys are the others, I'm the victim." These first two positions are highly toxic and lead to a state of mental imbalance. Depressive position: it consists in accepting not only the positive of oneself, but also the negative, assuming it and incorporating it. This position leads to mental balance. Klein uses the word position, not stage or stage, to indicate that anyone can at any time in their life move from one to another. The most positive thing is to move from the confusional position to the schizoparanoid and from the latter to the depressive one. The arrival of the depressive position is the most difficult to achieve. To this third position Freud calls it "fall of omnipotence" or "assume castration". According to Klein, this is a lifelong process, but we are expected to get dealed more and more with the depressive position and less with the other two. For Freud, driveal forces tend to "lead life to death," but their effects are masked and countered by the propsof life. Occupational therapists provide the patient with the possibility of masking the pulsing through well-seen acts. The "return to an earlier state", typical of the pulse, is the most typical of the death pulse, and is the beginning of all the pulse. Someone else Pulse circuit, where the person believes the other will complete it completely. If there is no cut in that circuit , there is a inbreeding situation in which the subject does not look for other objects to merge with them. "The push is the object of repression." If there is no such cut or repression of the drive, psychic death occurs (recognising the film "The Pianist", in which the protagonist has no global but only partial pulses, and in which a situation of inbreeding with the mother occurs). In the face of attacks in life, a person may return to previous states (regression). Plato's thesis of Death coincides with the characteristics of the unconscious in terms of free energy, repetition, inertia and"irreal". On the other hand, the drive of life Eros is that of constancy, ligand, maintenance of increasing units and their permanence. The death pulse is very reminiscent of the primary process, although they cannot be equated. The same goes for life's drive, reminiscent of the secondary process, although they are not the same. "ego" Topical:in relation to dependence with respect to the pulses of the id,the regulations of the Superego and the demands of reality. Therefore, its autonomy is very relative. The Self occupies much of the preconscious and the conscious, but also part of the unconscious. The one of the unconscious has to do with identifications and defense mechanisms, and it is this part that is of interest to psychoanalysis. The preconscious and conscious Self are the subject of study of the psychology of learning. The Self has to fight 3 different battles: with unconscious desires, with the inner reality of our being and with external reality. These clashes are unconscious. In psychotics, the Self fails in these fens. Dynamic: defensive pole of personality, these defenses present in neurotic conflict are motivated by the perception of a displaced affection: a sign of anguish. This occurs when, unconsciously, the subject perceives the danger of collapse, distress, and consequently puts defense mechanisms into operation. Economic : energy linked in terms of conscious psychic processes (attention, judgment, memory, cause-and-effect relationship), and free energy in terms of repetitive, compulsive defensive processes. Genesis: the Self as: Differentiated adaptation from id and outside reality. There would be a defense mechanism whereby the id would adapt to the external reality. Following a medical explanation, and metaphorically, we could say that the I is an embryonic mass and according to the family environment it takes a particular form. An identification process that produces within the subject an object of love. Formation of the Self as an identification process. The child, from birth, is pure id. To start being Me, you need to have the mother inside yourself. A child cannot have an embryonic Self if he does not have an object to care for him; in order for the child to make use of that memory, the mother has to withdraw, and to the extent that he retires, the child identifies with that object. It occupies the systems conscious and preconscious, but also the unconscious. From the studies of Pierre Janet (1880) the existence of a single and permanent self is questioned. Janet proposes that hysteria presents a "personality unfolding." Janet describes multiple personality: people with different behaviors, with multiple yoes. In psychiatry there was the idea that the Self was undivided, unique, uniform, monolithic, which is not true. Freud takes up this idea: the Self is not something uniform, and is divided between the conscious and the unconscious, between a part that the subject knows and one that he does not know. The natural thing of the human being is the unfolding of the Self, and it is not a pathology as Janet believed. We have different roles (student, son, worker...) and we are not psychotic. The essentials of the Self are not so much the roles, but the fact that a part of the Self will always be split from consciousness. Lacan calls it Superego,and not Me, and says that the human being is the split or split subject. Under normal conditions, there is balance between the different yoes. For Freud, this "dissociation" of the Self is the result of a psychic conflict. Certain representations, being regarded by the Self as irreconcilable and dispartisan, are repressed in the unconscious and maintained in it by defense mechanisms. Melanie Klein, speaking of the schizoparanoid phase, speaks of the Self divided into two parts. In each culture, the Self adapts and their desires appear brutally or adapt by repressing. "The Self is a poor clown of culture." For the unconscious Self it may be pleasant to express certain desires, but for the conscious Self it can be displaced. The Self intervenes by inhibiting the primary process ("ignore all your desires"); is a self governed by the secondary process. Freud begins by describing a completely behavioral I, referring to the I of the secondary process. In "Project of a Scientific Psychology", the Self intervenes by inhibiting the primary process. The inhibitory function is on the first satisfactory object so that it does not acquire such a force as to trigger the halo of reality. In this way, the Self also allows the subject not to confuse his internal processes with reality. Inhibitory function aims to differentiate what is a fantasy from what is real. The identity of perception is the immediate tendency of the subject to have a perception of what he wants at that time (e.g.: a loved one). The Self performs a phenomenon of reflection, that is, of slowing down the hallucinatory process, of making it fall into the realization that this perception is not real, but hallucinatory. The self in psychotics is very fragile, can not slow down the hallucinatory process. The persistent lack of expected satisfaction, disappointment, is what results in the abandonment of satisfaction through hallucination. The Self represents the real state of the outside world but tries to an active modification of reality. The Self renounces the primary process, to wild desires, but does not submit completely to the outer reality, actively transforms reality. The Self assumes the operation of the principle of reality, by means of the pulses of self-preservation. Through them, the I-Reality tends towards the useful and insure against the damage. Try to impose the "reality test" on sexual pulses through self-preservation pushes. Freud calls the unconscious I-Pleasure Self. In the descriptions of neurotic conflict (especially in his studies on obsessive neurosis), the Self clearly opposes desire. For psychoanalysis, we are sick due to the first ten years of life, which begins to observe Freud through obsessive neuroses. Obsessive neurosis, according to Freud, is due to a hypermaturation of the Self, hypermaturation that is due to: The narcissism with which parents treat the neatness of the child. For Freud, the obsessive has failed in the anal stage. There has been an abnormal development of the anal phase. Freud also points out that in the obsessive, this exaggerated order protects him from psychic chaos. The Self does not exist from the beginning of birth. "A new psychic addiction" transforms the anarchic and fragmented functioning of autoerotic sexuality into the narcissistic unity of the Self. The child initially consists of a set of instruments, but needs an already formed model that tells him the parts that are in relation. What Freud calls each other's model. For Freud, the only way to self-conform is through each other's model. For Freud, this model in the child is formed through two stages: Self-eroticism: the body parts are located independently, but without being related to each other. Narcissism: the body parts are related toeach other. People who have severe disorders have difficulty forming this model. The autoerotic stage is total chaos and the model of the other is totally fragmented, unrelated between some parts, this stage is normal during the first year of life And it also occurs in the psychotic. For Klein, the most terrible anguish a person can suffer is the anguish of fragmentation. I himself offers himself to sexuality as an object of love, as if it were an object of outward love. The sequence is: Self-eroticism: is the stage in which the human being is disarmed and all the parts are disjointed from each other; at the same time that the different parts of their body are joined through the relationship with the other nearer. There are situations where a person feels that it is going to fragment into a thousand pieces. It is the phase in which, according to Klein, the anguish of disintegration or fragmentation of the Self arises. When you start organizing the Self again is when the subject can move on to the divan. For Freud, castration anguish is the renunciation of every day to perfection, but according to Klein the fragmentation anguish is much worse, as the subject feels he is going to break into pieces. Castration anguish occurs in neurosis, while fragmentation anguish occurs in psychosis. Primordial narcissism: the perception of the child is like loose pieces. Gradually, the child will go to relate the different parts of his body through his relationship with the other. When it achieves a median unification of these pieces we speak of primordial or primary narcissism. For Freud, there is another secondary narcissism that occurs in adolescence and adulthood. The "glue" with which it joins the pieces is love, love, pampering... two possible pathologies when there is no such proper union: low self-esteem. high narcissism. Homosexual Object Choice: When the child already has configured his image he goes looking for another baby of equal sex. According to Lacan, he points out that he is desperately looking for someone of the same sex to reassert his identity and, when he has already succeeded, he can search for a person of the opposite sex. In this way Lacan softens the biologicist dye given by Freud to this phase. Freud and Lacan point out that in adolescence there is a regression to this phase, it is a re-identification with the same sex. The analyst must find out if this is temporary or permanent. Choice of heterosexual object: from an economic point of view, the Self is considered as a reserve of libidinal energy to the objects. It is not simply a place of passage, but the place where libido is "watered" before being sent to objects (small cytoplasmic animal). The I should never be totally delivered to another, you have to reserve a certain dose of narcissism for yourself. It is at this point that Freud points out that this occurs in many fundamentalist religions. To talk about one Self and another, the link must go from being intersubjective to an intrasubjective one. From the point of view of the Self as a place of identifications, it is the intrasubjective residue of an intersubjective relationship. In hysteria, however, identification appears as transient, trying through the symptom to symbolize a similarity between the person and the other. There is a great capacity in the hysterical to identify with the other, the problem is that there is no good assimilation. Although hysterics have a great ability to identify with each other, it does not actually assimilate it, it is only a pseudo-identification since there is no assimilation of the characteristics of the other. Often, hysterics have a great polymorphism and emptiness in their personality. Hysterics never manage to make an intra-subjective identification, so you run the risk of feeling empty and not knowing who you are. Hysterics performs all their identifications "with pins", they are not durable. The drama of hystericalism is the emptiness it feels. Which sometimes causes the hysterical to commit suicide by not having a well-defined personality, since in reality he does not live a life of his own but an outsider's life. Identification with the lost object (whose pathology is evident in melancholy), is the way for further identification. The presence of the mother is important for intersubjective identification, but the mother must also be able to separate from the child so that the child is made with an intrasubjective background and decides that she may be alone. For Winnicot, from the age of 2 and a half to 3 years the child acquires the ability to be alone accompanied (with his performances). For Freud, the phobic has not performed this process well, and for this reason it depends so much on others; According to Winnicot, the phobic is not yet trained to be alone. The breakwith the mother is very important for symbolization. For severe phobic, this being only accompanied is synonymous with emptiness; unable to describe what is happening to him (alexitimia). Individuation, according to Freud, is never fully achieved, it is being worked on throughout life. The prototype of the first identification is through the oral pulses and the "Incorporate-Be built" modality. This first identification is entirely oral. This statement is confirmed by the existence of cannibaltribes, who do not eat people to feed but to incorporate into the body the person, who has been idealized. Thanks to the sublimatory capacity, this is no longer necessary, but it has given something to us from that incorporate the other: "I will eat you to kisses", "to be within me/you"... Freud speaks of the ability for sublimation, through which we incorporate elements that symbolize parents into our person. While Freud attaches great importance to orality and the mouth, Lacan gives it to the eyes and when looking at himself (mirror phase). When that sublimatory element fails, madness appears. When Freud talks about identifications, he proposes that there are many food pathologies that are related to the bond that was established with the mother. Beginning in 1920, Freud emphasized the unconscious aspects of the Self. Especially refers to defensive techniques that the subject does not know. The Self in its preconscious and conscious aspect: control of motility and perception, proof of reality, anticipation, temporal ordering of mental processes, rational thinking. In its unconscious aspect: ignorance, rationalization, compulsive defense against desires and identifying aspects. Ignorance of the Self influences the causes by which one or the other ischosen, if the Self is unknown cin the causes of the election. Freud argues that every human being has avery small abanico of defense mechanisms, which are related to personalitytraits (and that therapeutically cannot be changed). For Freud, symptoms are a self-healing attempt of the person, is when the symptom endures when you have to go therapy. "ego" ideal It refers to the unorganized Self, totally attached to the id,with the characteristics of the omnipotence of child narcissism. Completely self-centered, narcissistic, typical of young children and that should be overcome at 4-5 years. If it is not overcome, arece pathology. The subject will leave behind this narcissistic ideal, but he will aspire to return to it. For Daniel Lagache the ideal Self is a primary identification with an omnipotent mother. This supports IDs with exceptional and prestigious characters ("heroic identifications"). They are also characterized by great pride and independence. For this author, the exaggerated assertion itself implies the denial of the other. They are people who think they are self-sufficient despite the physical conditions in which they are located. One person with exacerbated ideal self implies the annulment of the other, he is a very narcissistic and self-sufficient person. For Jaques Lacan, the ideal Self is also a narcissistic formation that we all go through and that has its origin in the phase of the Mirror and belongs to the record of the imaginary. The ideal of ego It results from the convergence of narcissism with the identifications of parents, their substitutes, and collective ideals. It has to do with our ideals, and with those models we'd like to look like. The ideal of the Self is a legacy of the ideal Self, but it is not the same, the ideal of the Self relates more to the future, to what we want to be or do, to what we take as a model and what we want to look like. In the 1923 writings Freud credits the ideal of the Self with a substructure of the Superego. The lost narcissism of childhood as a true delusion of greatness gives way to later idealizations. In "Psychology of the Masses" and "Analysis of the Self" he describes love fascination and submission to the leader. The leader of a sect is someone in whom the adepts have deposited all their childish omnipotence and all their ideal of the Self. But also the leader needs an impressive yoic source that exerts an incredible fascination, while at the same time he must be very intelligent; the leader usually possesses paranoid traits, so he puts all the good inside himself and everything bad outside. Lacan points out on this issue that the increase in sects and political fundamentalism is due to the absence of leaders in our times. Superego Heir to the Oedipus complex, he is formed by the internalization of parental requirements and prohibitions. For Freud, the Superego has to do with the end of the Oedipal complex, begins to form from the first day of life and has just formed in adolescence. It is a continuum of rules and prohibitions that we have heard since we were born, and they are the price that must be paid to socialize. In many cases the internalization of these standards is unconscious, it does not need to be done consciously, and is done through the relationship with others. This set of rules and prohibitions is transmitted osmotically by the family. It is also perceived through gestures and attitudes. The Oedipus represents a painful family moment of separation from the father (in girls) or of the mother (in boys), and the parents here play an important therapeutic role. The Superego is also described as a part of the Self that splits from it, questions it, and criticizes it. There is a part of the Superego that reproaches and criticizes us, but when there is no truce and is continually punishing the person it is a Superego of an obsessive person. In obsessive neurosis he appears as an insistent and unconsciousself-reproach. But it is in the delusions of observation, melancholy and pathological beheathing are Freud's clearly distinguishes that instance of the Self whose values are those of model and judge. Ideals and prohibitions. The Superego of melancholy is the most punishing, he tells the person how little he is worth. These observations of the Superego,in extreme cases, may constitute hallucinations. The Superego embodies a law and forbids its transgression. The Superego points out to both the mother and the child that they will not enjoy each other's bodies eternally, this experience must be cut off by the parents. The renunciation of incestuous and hostile Oedipal desires is found at the origin of the Superego. Subsequently, social and cultural demands act. Levi Strauss points out Freud circuscribe to the mother-son-father triangle. Strauss points out that in countries like Brazil or Mexico there is no such oedipal complex. Freud insinuates that in every human group there is a forbidden object of enjoy, and that this is where the Superego performs an interdiction that states that not everything is allowed. E.g.: there are cultures where the male has sex with the mother, or where the father is the first to debunk the woman. According to this reading, the Superego has to do with the always being forbidden in every culture (and not just tonthe Oedipal triangle). The Superego is not formed in the image of the parents but in the image of the Superego of them. "He becomes the representative of tradition, of all the judgments of value that thus persist through the generations." The Superego is formed with the attitude and ethics of parents and figures close to the child. Klein argues that sometimes children perceive their parents as overly authoritarian figures, and when talking to parents it proves that this is not true, but is simply true in the child's fantasies as self-punishment situations (although there are times when that excessive authority is true). This means that sometimes we form a Superego that has nothing to do with parents. "He becomes the representative of tradition, of all the judgments of value that thus persist through the generations." The principles and values are not the same in all cultures, for this reason it is worth noting in the culture in which the subject is and what rules and prohibitions he establishes. Global Superego structure involving 3 functions: Self-observation of compliance. Moral awareness (feeling of guilt). The fear of castration, to lose something valuable related to the body. Guilt is taking different senses and forms throughout the stages of the human being. This is where the punishments are imposed, which are also changing throughout the stages. These punishments are usually manifested through displacements, except in very clear cases where it is manifested that valuable parts of the body can be cut off. Thus, in the adolescent the punishment is social shame. Punishments are different ways to show guilt. Ideal function (feeling of inferiority and some depressions). There is a part of the Superego that represents the ideals we want to follow: the ideal of the Self. To the Superego one approaches with fear; the ideal of the Self, with love. Mirror phase. Jaques lacan, 1936. Lacan takes this concept of existential psychology and Wallon, a pre-Piaget psychologist who works from an experimental and cognitive psychology with children. Wallon is the first to talk about the importance of the physical mirror for the child to be recognized and constituted. In his experiments he observes how at first the child tries to find the child behind the mirror, until one day he looks at his image and his mother confirms that it is his own image. Phase between the first 6 and 18 months, the child who is in a state of impotence and motor incoordination, anticipates imaginary the apprehension and mastery of his body unity. Until the age of 6 months, the child is in a state of physical impotence in which to be reflected in the mirror needs his mother. Between 6 and 18 months, the baby is fragmented, so it is important that you are provided with models already armed, complete and seamless. This imaginary unification ('dual, pre-symbolic, specular') is done by identification of the other. Pre-symbolic triangle. This phenomenon of the mother-baby relationship and in the early stages of infatuation, and must be overcome. This imaginary unification is completely false but necessary. Failure to separate that triangle results in a very high level of aggression. E.g.: John Lennon's killer was a fan boy of his who was always going to wait for him. At one point, he reacted psychotically and thought he was John Lennon himself. Both have no place in their world, only one can kill themselves or kill Lennon. P.E.: A mother establishes a specular relationship with her newborn son so strongly that it kills her (postpartum psychosis). It is the sketch and matrix of what will be the I (Ideal I). If the child is believed to be completely complete, perfect and invulnerable, he or she may constitute his or her ideal Self. The image of the likeness acts as a mirror image and gives him a unity that he objectively lacks. This imaginary and dual relationship is marked by aggressive tension, where the Self is constituted as another, and the other is an alter ego of the Self. Klein: the anxieties associated with the first years of life are anguish of fragmentation, and the following are anguish of castration. The first is more serious, the person does not yet have a form structure and well formed. Psychoanalysis opposes evolutionary psychology in the following sense: for psychoanalysis, all the phases we go through evolutionaryly can be relived, while for evolutionary psychology the evolutionary phases are overcome. This phase of the mirror would relate to what Freud poses as self-eroticism and narcissism. For Lacan, if self-eroticism and narcissism are properly established (i.e., if the mirror phase has been strongly constituted) there is little chance that the subject will become psychotic,no matterhow stressful the events, the person will solve his crisis well. According to Lacan, and making a nod to genetics and the family environment, it is necessary to have in 3 generations ago a psychotic relative to sick with psychosis. The psychotic needs a real, perfect figure to be able to reconstitute his Self. They need a continuous reaffirmation of unity. Adult neurosis and psychosis are intimately related to how the Self was formed. This phase is what brings forth the anguish for the image of the torn body. For psychoanalysis, the most terrible and difficult distress to work with is fragmentation or torn body, very archaic. Patient accounts speak of the possibility of disintegrating their bodies. This anguish is related to the first constituent moments of the person. Retroactively (reassignment, after a hit, and from one element, you can see the story in a different way, in a different way than was understood), a young child looks for adults to catch, talk, etc. The child quickly becomes feeling full, to be complete. In the child, the first imprint is that of fullness. In a second moment, when fullness is lost, a state of fragmentation occurs. In the cure, it is listed by falling narcissistic IDs. The subject convinces himself of a story he believes to be an actor when in fact he has been more of an observer. This fall is the starting point for the subject to start being an actor in his story. When a person does an analytical treatment he carries a very well-formed history. When the analyst starts interpreting or making signals, it's going to cause that story to collapse. These times of narcissistic identifications are not the fault of the treatment, and care must be taken with the patient at the moment and support him until he finds another identifying situation to prevent the patient from becoming depressed or even reaching suicide. Thephase of the mirror is continuously given throughout a person's life.