Superego In The Crucible

The Id, the Ego, and the Superego in The Crucible

Sigmund Freud developed the theory that the human personality is divided into three parts. The id, the ego, and the superego. Although these are not physical parts of the human body, Freud believed each part to be relevant in each individual's life. He claimed that each role consciously works together to create a person's behavior. To begin, the id is considered to be the more selfish instinct that lies within us. Some might even refer to it as the more unholy side of our personalities. It is the part of us that says whatever we want should call for immediate satisfaction. The superego is on the opposite side of the spectrum. The superego is the more of the spiritual side of us, and it follows both the values and

He knows that is all he needs. This sense of dealing with

Horner 5 reality is what makes John Proctor the prime example of the ego in The Crucible. “He have his goodness now. God forbid I take it from him” (Miller 91).

In summation, The Crucible can directly relate to Sigmund Freud’s theory of the id, the ego, and the superego. Abigail can relate to the id, Elizabeth to the superego, and John to the ego. Although one character could have been used as an example, I thought it more sensible if three different characters who shared a strong bond with the personality roles were used instead.

Although it is a complex concept to grasp at first, all three of these components are in us. That is why it is so interesting to relate these emotional roles to characters that come from literature.

When you relate to fictional characters on a personal level, it submerges you into the story. That could be why The Crucible is so critically acclaimed. Not only because of how well it is written, but because the feelings and emotions are easy to relate to. Now all that is left to decide, is where you lie in the psychoanalytic world. Do you lean more towards the id, the ego, or the