Id, ego, and super-ego心里分析

Id, ego, and super-ego 本我，自我和超我

Id 本我

The term id is a Latinised derivation from Groddeck's das Es[1]. It stands in direct opposition to the super-ego. It is

dominated by the pleasure principle.

“本我\是从作家Groddeck的das Es中衍生来的一个拉丁化后的词。它和超我处于两个对立面上。本我是

由快乐原则支配

The newborn child is regarded as being completely 'Id-ridden', in the sense that it is a mass of instinctive drives and impulses, and demands immediate satisfaction. This view equates a new born child with an id-ridden individual - often humorously - with this analogy: an alimentary tract with no sense of responsibility at either end.

人们把新生儿看成完全是”本我“。因为它只有本能和冲动，它要求自己的需要能被立即满足。将新生儿等

同于“本我”个体的观点往往幽默地比喻为：”从头到尾都没有任何责任感”

The id is responsible for our basic drives such as food, sex and aggressive impulses. It is amoral and egocentric, ruled by the pleasure-pain principle; it is without a sense of time; completely illogical; primarily sexual; infantile in its emotional development; will not take 'no' for an answer. It is regarded as the reservoir of the libido or \

energy\

本我掌管我们的基本动力，例如：吃食物、性和带有攻击性的冲动。本我与道德无关；它以自我为中心。支配本我的是快乐-痛苦原理；本我中没有时间感，完全不合乎逻辑；主要关于性；在婴儿感情发育初期出

现；不把“不”作为答复。本我被看成是性欲或“爱情能量”的贮存器。

A popular interpretation of the id is not that it is \just does not take social norms into account when 'thinking' or 'acting'. The id is the primal, or beast-like, part of the brain, determined to pursue actions that are pleasurable, such as eating or copulation. The prime motive of the

id is self-survival, pursuing whatever necessary to accomplish that goal.

在本我上普遍说法是：本我并不去“说服”大脑忽略社会规范，而是在“思考”或“行为”的时候根本没有将社会规范纳入范围内。本我是人脑中原始的、兽性的部分。它是最求愉快感的行为，例如：吃或交配。本我

的主要动机是自我生存，即采用一切必要手段去达到那个目标。 Ego

自我

In Freud's theory, the ego mediates among the id, the super-ego and the external world. Its task is to find a balance between primitive drives, morals, and reality while satisfying the id and superego. Its main concern is with the individual's safety and allows some of the id's desires to be expressed, but only when consequences of these actions are marginal. Ego defense mechanisms are often used by the ego when id behavior conflicts with reality and either society's morals, norms, and taboos or the individual's expectations as a result of the internalization of

these morals, norms, and taboos.

在佛洛依德的自我理论中，自我斡旋于本我、超我和外部世界之间。它的任务是在最原始动机、道德和现实中寻求一个平衡并同时满足本我和超我。本我主要涉及个人安全，允许一些本我欲望得以表达，但是这只在这些行为后果轻微时出现。自我防御机制往往当本我行为和现实以及在社会道德、规范、忌讳或个人

期望内化后相互矛盾时被调用。

The word ego is taken directly from Latin, where it is the nominative of the first person singular personal pronoun and is translated as \

German term \

“自我”(“ego\一词直接取自拉丁文。它是第一人称单数代词的主格形式。它被翻译为“我，我自己”(\myself\来表达强调。拉丁文ego被用于英文中来翻译佛洛依德的德语词”Das Ich\的字面含义是

“我”

In modern-day society, ego has many meanings. It could mean one’s self-esteem; an inflated sense of self-worth; or in philosophical terms, one’s self. However, according to the psychologist Sigmund Freud, the ego is the part of the mind which contains the consciousness. Originally, Freud had associated the word ego to meaning a sense of self; however, he later revised it to mean a set of psychic functions such as judgment, tolerance, reality-testing,

control, planning, defense, synthesis of information, intellectual functioning, and memory.

In a diagram of the Structural and Topographical Models of Mind, the ego is depicted to be half in the consciousness, while a quarter is in the preconscious and the other quarter lies in the unconscious.

在当今现代社会里，自我有许多个意思。它可以作为某一个人的自尊；自我价值膨胀感；或在哲学术语中，一个人的“自身”。不过根据心理学家佛洛依德，自我是具有意识的思维部分。最初，佛洛依德把“自我”来表达“自身”（self);不过，他后来对这个含义进行修正。修正后自我是指一组心理功能，例如：判断，容忍，

客观检验，控制，计划，防御，对信息进行综合，智力功能和记忆。在一张思维结构和托普模型图表中，

自我被描述为意识中的一半。另外，有四分之一是“前意识”，四分之一是“无意识”

The ego is the mediator between the id and the superego; trying to ensure that the needs of both the id and the superego are met. It is said to operate on a reality principle, meaning it deals with the id and the superego; allowing them to express their desires, drives and morals in realistic and socially appropriate ways. It is said that the ego stands for reason and caution, developing with age. Sigmund Freud had used an analogy which likened the ego to a rider and a horse; the ego being the rider while the id being the horse. The horse provides the energy and the means of obtaining the energy and information need, while the rider ultimately controls the direction it wants to go. However, due to unfavorable conditions, sometimes the horse makes its own decisions over the rocky terrain.

自我是本我和超我之间的协调者；本我努力要保证它们的需求都要满足。自我据说采用现实原理，意思是说，它和本我、超我打交道；让它们以一种现实的，具有社会正确性地表达欲望，动力和道德。据说，自我随着年龄增加逐渐代表着将道理和警惕。佛洛依德曾将自我比喻称一个骑马人和一匹马；自我是马，本我是骑马人。马带给获得能量和信息需求的经历，而骑马人最终要控制住想要前往得地方。不过，由于不

利因素，有时候，马会在道路不平的地面做出自己的决定。

When the ego is personified, it is like a slave to three harsh masters: the id, the super-ego and the external world. It has to do its best to suit all three, thus is constantly feeling hemmed by the danger of causing discontent on two other sides. It is said however, that the ego seems to be more loyal to the id, preferring to gloss over the finer details of reality to minimize conflicts with the pretending to have a regard for reality. But the super-ego is constantly watching every one of the egos’ moves and punishes it with feelings of guilt, anxiety, and inferiority. To overcome this, this ego employs methods of defense mechanism. Denial, displacement, intellectualization, fantasy, compensation, projection, rationalization,reaction formation, regression, repression and sublimation were the defense mechanisms Freud identified. However, his daughter Anna Freud clarified and identified the concepts of: undoing, suppression, dissociation, idealization, identification, introjection, inversion, somatization, splitting and

substitution.

当自我被个人化后，就好像一个奴隶，它有三个严厉的主人：本我，超我，现实世界。它要尽最大可能满足这三，因此往往会感到引起另两位不满的危险而包围。不过据说，本我好像对自我更忠诚，喜欢隐藏现实里微笑的细节来最小化对于假装尊重事实的冲突。但是超我总会不断注视自我的动作，并用罪恶感、焦虑和自卑来惩罚它。要克服这点，自我采取了防御机制里的各种方法。否认、转移、智化、幻想、补偿、保护、合理化、反型成，压制和升华都是一些佛洛依德辨别出的防御机制。不过，他的女儿将这些概念进

行了明确：消除、压制、分离、理想化、认同、心力投入、反转、外化、分割、代替。Super-ego

超我

Freud's theory implies that the super-ego is a symbolic internalization of the father figure and cultural regulations.

The super-ego tends to stand in opposition to the desires of the id because of their conflicting objectives, and is aggressive towards the ego. The super-ego acts as the conscience, maintaining our sense of morality and the prohibition of taboos. Its formation takes place during the dissolution of the Oedipus complex and is formed by an identification with and internalization of the father figure after the little boy cannot successfully hold the mother as a love-object out of fear of castration. \the Oedipus complex was and the more rapidly it succumbed to repression (under the influence of authority, religious teaching, schooling and reading), the stricter will be the domination of the super-ego over the ego later on — in the form of conscience or perhaps of an unconscious sense of guilt\Freud's work Civilization and Its Discontents (1930) he also discusses the concept of a \concept of super-ego and the Oedipus complex is subject to criticism for its sexism. Women, who are considered to be already castrated, do not identify with the father, and therefore form a weak super-ego, apparently leaving them

susceptible to immorality and sexual identity complications.

佛洛依德的理论暗示超我是一种对父亲人物和文化制约的象征性的内化。由于本我和超我的目的相互矛盾，所以超我往往和本我对立，并且对自我具有攻击性心理。超我担当的角色是\良心\，维护人的道德感，禁止禁忌行为发生。超我形成于恋母情结瓦解时期。它形成于在小男孩不再能将母亲当成爱的目标，处于害怕被阉割后和父亲角色产生一种认同、和内化。 “超我具有父亲的性格，恋母情结更多，越快地屈服于压制（在权威、宗教教育、学习和阅读的影响下），以后超我对自我的统治就会越严厉--以良心或者是无意识的罪恶感的形式” （摘自:《自我和本我》1923）。在佛洛依德的作品《文明和它的不满》(1930)中，他还讨论了“文化超我”概念。 “文化超我”概念和恋母情结因为会受到性主义批评。那些被阉割的人不会和父亲

有认同，从而超我很弱，显然在他们身上容易出现不道德性身份状态上的问题。

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