Cultural Theory and Popular Culture
Cultural Theory and Popular Culture
Cultural Theory and Popular Culture
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92<br />
Chapter 5 Psychoanalysis<br />
Figure 5.1 The Freudian psyche.<br />
final model of the psyche introduces three new terms: the ego, the super-ego, <strong>and</strong> the<br />
id (see Figure 5.1). 17<br />
The id is the most primitive part of our being. It is the part of ‘our nature [which] is<br />
impersonal, <strong>and</strong>, so to speak, subject to natural law’ (Freud, 1984: 362); it ‘is the dark,<br />
inaccessible part of our personality ...a chaos, a cauldron full of seething excitations.<br />
. . . It is filled with energy reaching it from the instincts, but it has no organization, produces<br />
no collective will, but only a striving to bring about the satisfaction of the instinctual<br />
needs subject to the observance of the pleasure principle’ (Freud, 1973b: 106).<br />
The ego develops out of the id: ‘the ego cannot exist in the individual from the start;<br />
the ego has to be developed’ (1984: 69). As he further explains, the ego<br />
is that part of the id which has been modified by the direct influence of the external<br />
world. . . . Moreover, the ego seeks to bring the influence of the external world<br />
to bear upon the id <strong>and</strong> its tendencies, <strong>and</strong> endeavours to substitute the reality<br />
principle for the pleasure principle which reigns unrestrictedly in the id. ...The<br />
ego represents what may be called reason <strong>and</strong> common sense, in contrast to the id,<br />
which contains the passions (363–4).<br />
Freud (1973b) compares the relationship between the id <strong>and</strong> the ego as similar to a<br />
person riding a horse: ‘The horse supplies the locomotive energy, while the rider has<br />
the privilege of deciding on the goal <strong>and</strong> of guiding the powerful animal’s movement.<br />
But only too often there arises between the ego <strong>and</strong> the id the not precisely ideal situation<br />
of the rider being obliged to guide the horse along the path by which it itself<br />
wants to go’ (109–10). In fact, the ego struggles to serve three masters, the ‘external<br />
world’, the ‘libido of the id’, <strong>and</strong> the ‘severity of the super-ego’ (1984: 397).<br />
It is with the dissolution of the Oedipus complex (discussed later in this chapter)<br />
that the super-ego emerges. The super-ego begins as the internalization or introjection<br />
of the authority of the child’s parents, especially of the father. This first authority is then<br />
overlaid with other voices of authority, producing what we think of as ‘conscience’.<br />
Although the super-ego is in many ways the voice of culture, it remains in alliance with<br />
the id. Freud explains it thus: ‘Whereas the ego is essentially the representative of the<br />
external world, of reality, the super-ego st<strong>and</strong>s in contrast to it as the representative of