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92 Chapter 5 Psychoanalysis

Figure 5.1 The Freudian psyche.

final model of the psyche introduces three new terms: the ego, the super-ego, and the
id (see Figure 5.1). 17
The id is the most primitive part of our being. It is the part of ‘our nature [which] is
impersonal, and, so to speak, subject to natural law’ (Freud, 1984: 362); it ‘is the dark,
inaccessible part of our personality ...a chaos, a cauldron full of seething excitations.
...It is filled with energy reaching it from the instincts, but it has no organization, pro-
duces no collective will, but only a striving to bring about the satisfaction of the instinc-
tual needs subject to the observance of the pleasure principle’ (Freud, 1973b: 106).
The ego develops out of the id: ‘the ego cannot exist in the individual from the start;
the ego has to be developed’ (1984: 69). As he further explains, the ego

is that part of the id which has been modified by the direct influence of the exter-
nal world. . . . Moreover, the ego seeks to bring the influence of the external world
to bear upon the id and its tendencies, and endeavours to substitute the reality
principle for the pleasure principle which reigns unrestrictedly in the id. ...The
ego represents what may be called reason and common sense, in contrast to the id,
which contains the passions (363–4).

Freud (1973b) compares the relationship between the id and the ego as similar to a
person riding a horse: ‘The horse supplies the locomotive energy, while the rider has
the privilege of deciding on the goal and of guiding the powerful animal’s movement.
But only too often there arises between the ego and the id the not precisely ideal situ-
ation of the rider being obliged to guide the horse along the path by which it itself
wants to go’ (109–10). In fact, the ego struggles to serve three masters, the ‘external
world’, the ‘libido of the id’, and the ‘severity of the super-ego’ (1984: 397).
It is with the dissolution of the Oedipus complex (discussed later in this chapter)
that the super-ego emerges. The super-ego begins as the internalization or introjection
of the authority of the child’s parents, especially of the father. This first authority is then
overlaid with other voices of authority, producing what we think of as ‘conscience’.
Although the super-ego is in many ways the voice of culture, it remains in alliance with
the id. Freud explains it thus: ‘Whereas the ego is essentially the representative of the
external world, of reality, the super-ego stands in contrast to it as the representative of