Id, ego and super-ego

The id is the instinctual component of personality that is present at birth,[7] and is the source of bodily needs and wants, emotional impulses and desires, especially aggression and the libido (sex drive).[8] The id acts according to the pleasure principle — the psychic force oriented to immediate gratification of impulse and desire — defined by the avoidance of pain.[9][10] Freud said that the Id is unconscious, by definition:

It is the dark, inaccessible part of our personality, what little we know of it we have learned from our study of the dreamwork, and, of course, the construction of neurotic symptoms and most of that is of a negative character, and can be described only as a contrast to the ego. We approach the id with analogies: we call it a chaos, a cauldron full of seething excitations. . . . It is filled with energy reaching it from the instincts, but it has no organization, produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the observance of the pleasure principle.[11]

In the id:

contrary impulses exist side by side, without cancelling each other. . . . There is nothing in the id that could be compared with negation . . . nothing in the id which corresponds to the idea of time.[12]

Developmentally, the id precedes the ego; the psychic apparatus begins, at birth, as an undifferentiated id, part of which then develops into a structured ego. While "id" is in search of pleasure, "ego" emphasizes the principle of reality.[13] Thus the id:

contains everything that is inherited, that is present at birth, is laid down in the constitution — above all, therefore, the instincts, which originate from the somatic organization, and which find a first psychical expression here (in the id) in forms unknown to us.[14]

The mind of a newborn child is regarded as completely "id-ridden", in the sense that it is a mass of instinctive drives and impulses, and needs immediate satisfaction. The "id" moves on to what the organism needs. Example is reduction of tension which is experienced.[2]

The id "knows no judgements of value: no good and evil, no morality. ...Instinctual cathexes seeking discharge—that, in our view, is all there is in the id."[15] It is regarded as "the great reservoir of libido",[16] the instinctive drive to create—the life instincts that are crucial to pleasurable survival. Alongside the life instincts came the death instincts—the death drive which Freud articulated relatively late in his career in "the hypothesis of a death instinct, the task of which is to lead organic life back into the inanimate state."[17] For Freud, "the death instinct would thus seem to express itself—though probably only in part—as an instinct of destruction directed against the external world and other organisms"[18] through aggression. Freud considered that "the id, the whole person...originally includes all the instinctual impulses...the destructive instinct as well",[19] as eros or the life instincts.

The ego (Latin for "I",[20] German: Ich)[21] acts according to the reality principle; i.e., it seeks to please the id's drive in realistic ways that, in the long term, bring benefit, rather than grief.[22] At the same time, Freud concedes that as the ego "attempts to mediate between id and reality, it is often obliged to cloak the (unconscious) commands of the id with its own preconscious rationalizations, to conceal the id's conflicts with reality, to profess...to be taking notice of reality even when the id has remained rigid and unyielding."[23] The reality principle that operates the ego is a regulating mechanism that enables the individual to delay gratifying immediate needs and function effectively in the real world. An example would be to resist the urge to grab other people's belongings, but instead to purchase those items.[24]

The ego is the organized part of the personality structure that includes defensive, perceptual, intellectual-cognitive, and executive functions. Conscious awareness resides in the ego, although not all of the operations of the ego are conscious. Originally, Freud used the word ego to mean a sense of self, but 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.[25] The ego separates out what is real. It helps us to organize our thoughts and make sense of them and the world around us.[25] "The ego is that part of the id which has been modified by the direct influence of the external world. ...The ego represents what may be called reason and common sense, in contrast to the id, which contains the passions...in its relation to the id it is like a tug of war, which the ego has to hold in check the id to not let it loose; with the difference, that the teams fought against one other in equality, while the ego was against the much stronger 'id'."[26] Still worse, "it serves three severe masters...the external world, the super-ego and the id."[23] Its task is to find a balance between primitive drives and reality while satisfying the id and super-ego. 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. "Thus the ego, driven by the id, confined by the super-ego, repulsed by reality, struggles...[in] bringing about harmony among the forces and influences working in and upon it," and readily "breaks out in anxiety—realistic anxiety regarding the external world, moral anxiety regarding the super-ego, and neurotic anxiety regarding the strength of the passions in the id."[27] 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 while pretending to have a regard for reality. But the super-ego is constantly watching every one of the ego's moves and punishes it with feelings of guilt, anxiety, and inferiority.

To overcome this the ego employs defense mechanisms. The defense mechanisms are not done so directly or consciously. They lessen the tension by covering up our impulses that are threatening.[28] 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 their taboos.

Denial, displacement, intellectualisation, 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, somatisation, splitting, and substitution.

"The ego is not sharply separated from the id; its lower portion merges into it.... But the repressed merges into the id as well, and is merely a part of it. The repressed is only cut off sharply from the ego by the resistances of repression; it can communicate with the ego through the id." (Sigmund Freud, 1923)

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.

In modern English, ego has many meanings. It could mean one's self-esteem; an inflated sense of self-worth; the conscious-thinking self;[29] or in philosophical terms, one's self. Ego development is known as the development of multiple processes, cognitive function, defenses, and interpersonal skills or to early adolescence when ego processes are emerged.[22]

The super-ego[30] (German: Über-Ich)[31] reflects the internalization of cultural rules, mainly taught by parents applying their guidance and influence.[9] Freud developed his concept of the super-ego from an earlier combination of the ego ideal and the "special psychical agency which performs the task of seeing that narcissistic satisfaction from the ego ideal is ensured...what we call our 'conscience'."[32] For him "the installation of the super-ego can be described as a successful instance of identification with the parental agency," while as development proceeds "the super-ego also takes on the influence of those who have stepped into the place of parents — educators, teachers, people chosen as ideal models".

Thus a child's super-ego is in fact constructed on the model not of its parents but of its parents' super-ego; the contents which fill it are the same and it becomes the vehicle of tradition and of all the time-resisting judgments of value which have propagated themselves in this manner from generation to generation.[33]

The super-ego aims for perfection.[28] It forms the organized part of the personality structure, mainly but not entirely unconscious, that includes the individual's ego ideals, spiritual goals, and the psychic agency (commonly called "conscience") that criticizes and prohibits their drives, fantasies, feelings, and actions. "The Super-ego can be thought of as a type of conscience that punishes misbehavior with feelings of guilt. For example, for having extra-marital affairs."[34] Taken in this sense, the super-ego is the precedent for the conceptualization of the inner critic as it appears in contemporary therapies such as IFS.[35]

The super-ego works in contradiction to the id. The super-ego strives to act in a socially appropriate manner, whereas the id wants instant self-gratification. The super-ego controls our sense of right and wrong and guilt.[36] It helps us fit into society by getting us to act in socially acceptable ways.[25]

The super-ego's demands often oppose the id's, so the ego sometimes has a hard time in reconciling the two.[28]

Freud's theory implies that the super-ego is a symbolic internalisation 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 its aggressiveness towards the ego. The super-ego acts as the conscience, maintaining our sense of morality and proscription from taboos. The super-ego and the ego are the product of two key factors: the state of helplessness of the child and the Oedipus complex.[37] Its formation takes place during the dissolution of the Oedipus complex and is formed by an identification with and internalisation of the father figure after the little boy cannot successfully hold the mother as a love-object out of fear of castration. Freud described the super-ego and its relationship to the father figure and Oedipus complex thus:

The super-ego retains the character of the father, while the more powerful 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.[38]

The concept of super-ego and the Oedipus complex is subject to criticism for its perceived sexism. Women, who are considered to be already castrated, do not identify with the father, and therefore, for Freud, "their super-ego is never so inexorable, so impersonal, so independent of its emotional origins as we require it to be in men...they are often more influenced in their judgements by feelings of affection or hostility."[39] However, Freud went on to modify his position to the effect "that the majority of men are also far behind the masculine ideal and that all human individuals, as a result of their human identity, combine in themselves both masculine and feminine characteristics, otherwise known as human characteristics."[40]