Sigmund Freud's Theory Of Identity

Murfin compares Freud’s levels of the mind, based around structure or purpose, to an iceberg. It consists of three parts - the id, the ego and the superego. “The id, the part of the iceberg completely submerged in the unconscious, is driven by one’s libido and consists of the inherited components of one’s personality, including one’s sexual instinct. The second part of the iceberg, the ego, found in both the unconscious and conscious mind, can gain purpose from fulfilling the desires of the id. However, the ego–because it wavers between the unconscious and conscious only fulfills the desires of the id in ways that are socially acceptable.

It is that part of the id which has been modified by the influence of the external world (Freud, S. 1923). The ego is developed in order to mediate between the unrealistic demands of the id and the reality of the world we live in. It is the main component of personality that is involved in decision making. Whereas the id operates on the principle of pleasure, the ego works by reason. According to Freud, the ego works on the reality principle, figuring out realistic ways of achieving what the subconscious desires.

However, to say that the play was deluged with the idea that the Oedipus complex represent is more than an overstatement. Within the tragedy, readers can see the narcissistic ways of Oedipus manifested

A way to demonstrates Freud’s perspective is using the iceberg analogy, there are three parts that make up the iceberg, these parts include the id, ego , and superego. The id is basically the drive that doesn’t think the situation through, it is known as the pleasure principle, the ego is the drive that puts the situation into reality, it’s known as the reality principle, the superego is literally the brain of all three. Ironically, the superego is what judges what is right and wrong, also called conscience, an example would be me wanting to eat ice cream. My id yells for me to eat the ice cream right now, while my ego says that I can just eat a small bowl

Hegel’s study is rich and difficult, reaching over the whole area of likely experience; but in order to show his important insights into the theme of “self and other”. Hegel sees the coordination between the Self and the Other as a struggle for acknowledgement, not an assumed harmony of persons mutually acknowledging each other or a harmony grounded on pre-established metaphysical conditions. In Hegel’s account, fully understanding what is at stake in his statements, it is crucial to explore more closely to the dialectical transformations that lead to the reaction to the self-consciousness as the necessary link of an inter-subjective relation. “Self-consciousness can only achieve its satisfaction in another

John Locke writes that memories actually make us a person even when our bodies change over time, and that certain events have an impact on us. It all makes sense until we come down to Thomas Reid’s opposition, which uses the principle of “transitivity” in relation to identity to show us how Locke’s idea violates that law, through a thought experiment. At the end comes Irvin Copi who has made two very important statements. Through the statements it is assumed that everything changes from one thing to another all the time, which again contradicts Locke’s idea of

It embodies the insight that there is a serious muddle at the centre of the whole of Descartes theory of knowledge. He says that we do not hold a clear idea of the mind to make out much. ‘He thinks that although we have knowledge through the idea of body, we know the mind “only through consciousness, and because of this, our knowledge of it is imperfect” (3–2.7, OCM 1:451; LO 237). Knowledge through ideas is superior because it involves direct access to the “blueprints” for creation in the divine understanding, whereas in consciousness we are employing our own weak cognitive resources that

J. Eysenck, who felt that in order to enhance our understanding of problem solving behavior, there is a need to assume acientific research methods and entirely reassess psychoanalytic theory. Eysenck put much effort in classifying human behavior rather than attempting to understand the individual. He attempted to classify human behavior using the concepts of trait and type (p.371). Eysenck 1967 (cited in Singh, 2005, p.126) “identifies the major component of personality features. For instance, people who are considered as an extrovert according to Eysenck’s extroverted type are believed to have charecteristics such as sociability, liveliness, and excitability,” according to Boeree (2006), Eysenck’s hypothesis points to the fact that extroversion/ introversion is the matter of inhibition and excitation in the brain itself.

The father of psychoanalysis, a great Neurologist, Sigmund Freud, categorized our minds into 3 major parts: The Id, The ego and the superego. The ego is our conscious self, the us that we are aware of. The superego is a consciousness that keeps our Id suppressed. Our Id, which is suppressed, consists of our primal instincts, impulses, desires, unchecked urges, thoughts and ideas and emotions. This can be considered as our nature, our true self.

They are a strategic effort by the ego to deal with socially unacceptable impulses of the id. According to S. Freud’s definition, reaction formation is when an individual feels an unacceptable impulse, however only express the opposite. In the article the authors describe reaction formation exactly as Freud did.

The definition of morality according to oxford dictionaries, is principles concerning the distinction between right and wrong and good and bad behaviour. It is the difference of intentions, decisions and actions between those that a considered as moral and immoral behaviour. The definition of debate is a formal discussion/ argument on a specific subject in which opposing groups put their argument forward and most of the time it ends in a vote. The assumptions of the psychodynamic approach are that your instincts and impulses are present at birth and the causes of behaviour are your feelings, emotions and childhood experiences.