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Re: Freudian Dynamics

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Posted by Devlin on March 07, 2001 at 00:13:15:

In Reply to: Freudian Dynamics posted by Fergus on March 02, 2001 at 08:29:22:

This description makes me think that id, ego, and superego map fairly to the base motivations of the triads isaac described: fear, anger, and self-image. Id fears the tiger and runs away, ego is turns to fight from anger that the tiger makes chase, and the superego leads the chase away from home as to not get others eaten, because that would be impolite in the extreme.

My ego is either unknowably large, unknowably small, or inaccesible to me, because it takes divine intervention for me to notice it. Either that, or I've yet to shift into proper Freudalistic thinking.

I know that I shift away from thinking with ego, but to shift away, I must be drawn to it. Perhaps there is no division in my mind, because it is my will and controls its actions. Then, I must say that I am mostly influenced by my will, and nothing gets past it without notice. To notice would be inefficient: a thought it produced by the will, to consider it is to consider it again, since it has already been produced.
That lends well to my general tendancy to trust and train my will. If ego is this thing I've not properly described, then I feel that ego guards the gates through which superego and id must pass to get anywhere. I thus usually focus on the actions once they're outside, because they can then run and play in the fields. Any evil in the fields is the responsibility of the gatekeeper.
At times of great war, the gatekeeper's realm is the focus of much attention, to keep the evil away. But then focus is on the enemy. It seems that ego never gets focus in my little world, except when broken. Ego knows praise from watching the id and superego play.
I guess after a war, if the gates weren't kept, they could be sealed again. Then, the gatekeeper would send wizards covertly througout the land to find those in the fields and test them, to see if they are fiendish. But the gatekeeper finds this a bitter method, since the id and superego play as if they are safe. But how else?

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: This description makes me think that id, ego, and superego map fairly to the base motivations of the triads isaac described: fear, anger, and self-image. Id fears the tiger and runs away, ego is turns to fight from anger that the tiger makes chase, and the superego leads the chase away from home as to not get others eaten, because that would be impolite in the extreme. : My ego is either unknowably large, unknowably small, or inaccesible to me, because it takes divine intervention for me to notice it. Either that, or I've yet to shift into proper Freudalistic thinking. : I know that I shift away from thinking with ego, but to shift away, I must be drawn to it. Perhaps there is no division in my mind, because it is my will and controls its actions. Then, I must say that I am mostly influenced by my will, and nothing gets past it without notice. To notice would be inefficient: a thought it produced by the will, to consider it is to consider it again, since it has already been produced. : That lends well to my general tendancy to trust and train my will. If ego is this thing I've not properly described, then I feel that ego guards the gates through which superego and id must pass to get anywhere. I thus usually focus on the actions once they're outside, because they can then run and play in the fields. Any evil in the fields is the responsibility of the gatekeeper. : At times of great war, the gatekeeper's realm is the focus of much attention, to keep the evil away. But then focus is on the enemy. It seems that ego never gets focus in my little world, except when broken. Ego knows praise from watching the id and superego play. : I guess after a war, if the gates weren't kept, they could be sealed again. Then, the gatekeeper would send wizards covertly througout the land to find those in the fields and test them, to see if they are fiendish. But the gatekeeper finds this a bitter method, since the id and superego play as if they are safe. But how else?

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