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03 - The Theory of Psychoanalysis - Carl Jung · Logic Library

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Chapter three, the conception of libido. Freud had already introduced the idea of
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libido in his three contributions to the sexual theory in the following words. In
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biology, the fact that both mankind and animals have a sexual want is expressed
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by the conception of the sexual desire. This is done by analogy with the
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want of nourishment, so called hunger. Popular speech has no corresponding characterization for
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the word hunger, and so science uses the word libido. In Freud's definition,
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the term libido appears as exclusively a sexual desire. Libido as a medical
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term is certainly used for sexual desire and especially for sexual lust, but the
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classical definition of this word, as found in Cicero, Salute and others,
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was not so exclusive. If the word is there used in a more general
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sense for every passionate desire. Only just mention this definition here is further on.
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It plays an important part in our considerations, and as it is important
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to note that the term libido has really a much wider meaning than is associated
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with it through medical language. The idea of libido, while maintaining its sexual
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meaning in the author's sense as long as possible, offers us the dynamic value
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which we are seeking in order to explain the shifting of the psychological scenery.
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With this conception, it is much simpler to formulate the phenomena in question.
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Instead of the incomprehensible substitution of the homo by the heterosexual component, we may
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say now that the libido has gradually withdrawn from its homosexual manifestation and is transferred
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in the same measure into a heterosexual manifestation. Thus, sexual component practically disappears.
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It remains only an empty possibility, signifying nothing in itself. Its very
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existence therefore is rightly denied by the laity, just as we doubt the possibility
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that any man selected at random which are out to be a murderer. By
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the use of this conception of libido, many relations between the isolated sexual functions
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are now easily explicable. The early idea of the multiplicity of sexual components must
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be given up. It savors too much of the ancient philosophical notion of the
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faculties of the mind. Its place is taken by libido, which is capable
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of manifold applications. The earlier components only represent possibilities of activities. With this
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conception, of abida. The original idea of a divided sexuality with different roots
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is replaced by a dynamic unity, without which the formerly important components remain but
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empty possibilities of activities. This development in our conception is of great importance.
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We have here the same process which Robert Mayer introduced into dynamics. Just as
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the conception of the conservation of energy removed their character as elements from the forces
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imparting to them the character of a manifestation of energy, so the libido theory
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similarly removes from the sexual components the idea of the mental faculties as elements,
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selene their morgan and describes to them merely phenomenal value. This conception represents the
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impression of reality far more than the theory of components. With a libido theory,
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we can easily explain the case of the young man. The disappointment he
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met with just at the time he had definitely decided on a heterosexual life drove
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his libido again from the heterosexual manifestation into a homosexual form, thus calling forth
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his entire homosexuality. The energic theory of libido. I must point out here
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that the analogy with the law of the conservation of energy is very close.
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In both cases, the question arises when an ffect of energy disappears, where
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is this energy meanwhile and where will it re emerge. Applying this point of
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view as a heuristic principle to the psychology of human conduct, we shall make
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some astonishing discoveries. Then we shall see how the most heterogeneous phases of individual
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psychological development are connected in an energic relationship. Every time we see a person
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who is splinetic, or has a morbid conviction, or some exaggerated mental attitude,
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we know here is too much libido, and the excess must have been
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taken away from somewhere else where there is too little. From this standpoint,
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psychoanalysis is that method which discovers those places or functions where there is too little
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or too much libido and restores the just proportions. Thus, the symptoms of
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a neurosis must be considered as exaggerated and correspondingly disturbed functional manifestations overflowing with libido.
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The energy which has been used for this purpose has been taken away from
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somewhere else, and it is the task of the psycho analysts to restore it.
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Whence it was taken, or to bestow it where it was never before.
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Given those complexes of symptoms, which are mainly characterized by lack of libido,
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for instance, the so called apathetic conditions, force us to reverse the
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question. Here we have to ask where did the libido go? The patient
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gives us the impression of having no libido, and there are occasionally physicians who
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believe exactly what the patients tell them. Such physicians have a primitive way of
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thinking, like the savage who believes when he sees in eclipse of the sun
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that the sun has been swallowed up and put to death. But the sun
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is only hidden, and so it is with these patients. Although the libido's
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there, it is not get addable and is inaccessible to the patient himself.
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Superficially, we have here a lack of libido. It is the task of
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psychoanalysis to search for that hidden place where the libido and where it is,
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as a rule, inaccessible to the patient. The hidden place is the non
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conscious, which may also be called the unconscious, without ascribing to it any
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mysterious significance. The conception of unconscious fantasy. Psychoanalytic experience has taught us that
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there are non conscious systems, which, by analogy with conscious fantasies, can
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be described as fantasy systems of the unconscious. In cases of neurotic apathy,
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these fantasy systems of the unconscious are the objects of the libido. We know
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well that when we speak of unconscious fantasy systems we only speak figuratively. We
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do not mean more by this than that we accept as an indispensable postulate the
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conception of psychic entities existing outside consciousness. Experience teaches us. We might say
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dearly that there are unconscious psychic processes which influence the disposition of the libido in
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a perceptible way. Those cases known to every psychiatrist in which cad systems of
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delusions emerged with relative great suddenness show clearly that there must be unconscious psychic development
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and preparation, for we cannot regard them as having been just suddenly formed when
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they entered consciousness the sexual terminology. I feel myself justified in making this digression
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concerning the unconscious. I've done it to point out that with regard to shifting
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of the manifestations of the libido, we have to deal not only with the
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conscious, but also with another factor of the unconscious, whither the libido sometimes
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disappears. We have not yet followed up the discussion of the further consequences which
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result from the adoption of the libido theory. Freud has taught us, and
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we see it in the daily practice of psychoanalysis that in earlier childhood, instead
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of the normal later sexuality, we find many tendencies which later life or call
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perversions. We have to admit that Ford has the right to give to these
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tendencies a sexual terminology. Through the introduction of the conception of the libida.
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We see that in adults those elements components which seem to be the origin and
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the source of normal sexuality lose their importance and are reduced to mere potentialities.
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The effective power, their life force is to be found in the libido.
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Without libido, these components mean nothing. We saw that Ford gives to the
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conception of libido an undoubted sexual definition, somewhat in the sense of sexual desire.
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The general view is that libido in this sense only comes into being at
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the age of puberty. How are we then to explain the fact that,
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in Freud's view, a child has a polymorphic perverse sexuality, and that Therefore
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children, the libido brings into action not only one but several possibilities. If
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the libido in Floud's sense begins its existence at puberty, it could not be
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held accountable for earlier infantile perversions. In that case, we should have to
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regard these infantile perversions as faculties of the mind in the sense of the theory
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of components. Apart from the hopeless theoretical confusion which would thus arise, we
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must multiply explanatory principles in accords with the philosophical axiom principia prieter nekasitatum known sunt
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multipleconda. There is no other way but to agree that before and after puberty
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it is the same libido. Hence the perversities of childhood have arisen exactly in
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the same way as those of adults. Common sense will object to this,
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as obviously the sexual needs of children cannot possibly be the same as those of
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adults. We might admit with Freud that the libido before and after puberty is
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the same, but is different in its intensity. Instead of the intense post
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sexual desire, there would be first a slight sexual desire in childhood, with
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diminishing intensity, until as we reach back to the first year, it is
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but a trace. We might admit that we are biologically in agreement with this
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formulation. It would then have to be also agreed that everything that falls into
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the region of this enlarged conception of sexual weals is already pre existing, but
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in miniature. For instance, all those emotional manifestations of ps sexuality, desire
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for affection, jealousy, and many others, and by no means least than
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the rose sees of childhood. It must, however, be admitted, that
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these emotional manifestations of childhood by no means make the impression of being in miniature
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their intensity can rival that of an effect among adults. Nor must it be
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forgotten that experience has shown that perverse manifestations of sexuality in childhood are often more
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glaring, and indeed seem to have a greater development than an adult. If
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an adult under similar conditions had this apparently excessive form of sexuality, which is
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practically normal in children, we could rightly expect a total absence of normal sexuality
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and of many other important biological adaptations. An adult is rightly called perverse when
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as libido is not used for normal functions, and the same could be said
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of a child. It is polymorphous perverse, since it does not know normal
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sexual functions. These considerations suggests the idea that perhaps the amount of libido is
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always the same, and that no increase first occur at puberty. This somewhat
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audacious conception accords with the example of the law of the conservation of energy,
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according to which the quantity of energy remains always the same. It is possible
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that the summit of maturity is reached when the infantile diffuse applications of libida discharge
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themselves into the one channel of definite sexuality, and thus lose themselves therein.
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For the moment, we must content ourselves with these suggestions, for we must
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next pay attention to one point of criticism concerning the quality of the infantile libido.
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Many critics do not admit that the infantile libido is simply less intense or
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is essentially of the same kind as the libida of adults. The emotions among
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adults are correlated with the genital functions. This is not the case in children,
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or it is only so in miniature or exceptionally, and this gives rise
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to an important distinction which must not be undervalue. I believe such an objection
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is justified. There's really a considerable difference between immature and fully developed functions,
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as there is a difference between play and reality, between shooting with blank and
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with loaded cartridges. That the childish libido has the harmlessness demanded by common sense
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cannot be contested. But of course none can deny that blank shooting is shooting.
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We must get accustomed to the idea that sexuality really exists even before puberty,
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right back in early childhood, and that we have no right to pretend
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that manifestations of this immature sexuality are not sexual. This does not indeed refute
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the objection, which, while recognizing the existence of infantile sexuality in the form
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already described, yet denies Freud's claim to regard as sexual early infantile manifestations such
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as sucking. We have mentioned already the motives which induce Freud to enlarge the
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sexual terminology in such a way. We mentioned too, how this very active
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sucking, for instance, could be conceived from a standpoint of pleasure in the
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function of nutrition, and that on biological grounds there was more justification for this
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derivation than for Freud's view, it might be objective that these and similar activities
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of the oral zones are found in later life in an undoubted sexual use.
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This only means that these activities can, in later life be used for sexual
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purposes, but that does not tell us anything concerning the primitive sexual nature of
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these forms. I must therefore admit that I find no ground for regarding the
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activities of the succling which provoke pleasure and satisfaction from the standpoint of sexuality.
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Indeed, there are many objections against this conception. It seems to me,
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in so far as I am capable of judging these difficult problems, that from
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the standpoint of sexuality, it is necessary to divide human life into three phases,
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the three phases of life. The first phase embraces the first years of
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life. I call this part of life the pre sexual stage. These years
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correspond to the caterpillar stage of butterflies and are characterized almost exclusively by the functions
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of nutrition and growth. The second phase embraces the later years of childhood up
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to puberty, and might be called the pre pupiterial stage. The third phase
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is that of riper years, proceeding only from puberty. Onwards and could be
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called the time of maturity. You cannot have failed to notice that we become
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conscious of the greatest difficulty when we arrive at the question of what age we
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must put the limit of the pre sexual stage. I'm ready to confess my
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uncertainty with regard to this problem if I survey the psychoanalytical experiences with children as
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yet insufficiently numerous. At the same time, keeping in mind the observations made
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by Freud, it seems to me that the limit of this phase lies between
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the third and fifth years. This, of course, with due consideration for
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the greatest individual diversities from various aspects, this is an important age. The
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child has emancipated itself already from the helplessness of the baby in a series of
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important psychological functions, have acquired a firm hold. From this period on the
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obscurity of the early infantile amnesia or the discontinuity of the early infantile consciousness,
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begins to clear up through the sporadic continuity of memory. It seems as if
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at this age a considerable step had been made towards emancipation and the formation of
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a new and independent personality. As far as we know, the first signs
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of interest in activity, which may fairly be called sexual fault into this period,
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although these sexual indications have still the infantile characteristics of harmlessness and naive tay,
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I think I have sufficiently demonstrated why a sexual terminology cannot be given to
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the pre sexual stage, and so we may now consider the other problems from
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the standpoint we have just reached. You will remember that we dropped the problem
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of the libido in childhood because it seemed impossible to derive at any clearness in
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that way. But now we are obliged to take up the question again,
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if only do you see whether the energy conception harmonizes with the principles just advanced.
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We saw, following Freud's conception that the altered manifestations of the infantile sexuality,
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if compared with those of maturity, are to be explained by the diminution
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of sexuality in childhood. The sexual definition of libido must be abandoned. The
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intensity of the libida is said to be diminished relatively to the early age.
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But we advance just now several considerations to show why it seems doubtful if we
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can regard the vital functions of a child. Sexuality accepted as of less intensity
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than those of adults. We can really say that sexuality accepted the emotional phenomena,
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and if nervous symptoms are present, then these likewise are quite as intense
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as those of adults. On the energic conception of the libido, all these
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things are but manifestations of the libido. But it becomes rather difficult to conceive
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that the intensity of the libido can ever constitute the difference between immature and an
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immature sexuality. The explanation of this difference seems rather to postulate a change in
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the localization of the libida, if the expression be allowed in counter distinction to
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the medical definition of libida, and children is occupied for more with certain side
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functions of a mental and physiological nature than with local sexual functions. One is
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here already tempted to remove from the term labida the predicate sexualis, and thus
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to have done with the sexual definition of the term given in Freud's three contributions.
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This necessity becomes imperative when we put it in the form of a question.
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The child in the first years of his life is intensely living, suffering,
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and enjoying the question is whether his driving, his suffering, his enjoyment,
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or by reason of his libido sexualitis. Freud has pronounced himself in favor
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of this supposition. There is no need to repeat the reasons through which I
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am compelled to accept the pre sexual stage. The larva stage possesses a libida
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of nutrition, if I may so express it, but not yet the libidos
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sexualities. It is thus we must put it if we wish to keep the
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energic conception which the libido theory offers us. I think there's nothing for it
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but to abandon the sexual definition of libido, or we shall lose what there
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is valuable in the libido theory, that is, the energic conception. For
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a long time past, the desire to extend the meaning of libido and to
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remove it from its narrow and sexual limitations, has forced itself upon Freud's school.
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One was never weary of insisting that sexuality in the psychological sense was not
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to be taken too literally, but in a broader connotation. But exactly how
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that remained obscure, and thus to sincere criticism remained unsatisfied. I do not
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think I'm going astraea. If I see the real value of the libido theory
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in the energic conception and not in its sexual definition. Thanks to the former,
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we are in possession of a most valuable heuristic principle. We owe to
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the energic conception the possibility of dynamic ideas and relationships which are of inestimable value
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for us and the chaos of the psychic world. The freudiance would be wrong
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not to listen to the voice of criticism which reproaches our conception of libida with
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mysticism and inaccessibility. We deceived ourselves in believing that we could ever make the
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libido sexualis the bearer of the energic conception of the psychical life. And if
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many A. Freud's schools still believe they possess a will to find an almost
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complete conception of libida, they are not aware that this conception has been put
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to use far beyond the bounds of its sexual definition. The critics are right
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when they object to our theory of libido as explaining things which cannot belong to
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its sphere. It must be admitted that Freud's school makes use of a conception
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of libido which passes beyond the bounds of its primary definition. Indeed, this
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must produce the impression that one is working with a mystical principle, the problem
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of libida and dementia precox. I've sought to show these infringements in that special
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work von lungen Undt symbol the libido and at the same time the necessity for
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creating a new conception of abida which shall be in harmony with the energic conception.
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Freud himself was forced to a discussion of his original conception of libida when
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he tried to apply its energic point of view to a well known case of
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dementia precox, the so called Schrebber case. In this case, we had
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to deal, among other things, with that well known problem in the psychology
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of dementia precox, the loss of adaptation to reality, the peculiar phenomenon consisting
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in a special tendency of these patients to construct an inner world of fantasy of
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their own, surrendering for this purpose their adaptation to reality. As a part
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of the phenomenon. The lack of sociability or emotional rapport will be well known
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to you. All this representing a striking disturbance of the function of reality.
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Through considerable psychological study of these patients, we discovered that this lack of adaptation
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to reality is compensated by a progressive increase in the creation of fantasies. This
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goes so far that the dream world is for the patient more real than external
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reality. The patient Shrebber, described by Freud, found for this phenomenon an
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excellent figurative description in his delusion of the End of the World. His loss
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of reality is thus very concretely represented. The dynamic conception of this phenomenon is
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very clear. We say that the libida withdrew itself more and more from the
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external world, consequently entered the inner world, the world of fantasies, and
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had there to create as a compensation for the lost external world, a so
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called equivalent of reality. This compensation is built up piece by piece, and
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it is most interesting to observe the psychological materials of which this inner world is
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composed. This way of conceiving the transposition and displacement of the libido has been
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made by the everyday use of the term, its original pure sexual meaning being
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very rarely recalled. In general, the word libido is used practically in so
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harmless a sense that club Retta, in a conversation once remarked that we could
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as well use the word interest. The manner in which this expression is generally
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used has given rise to a way of using the term that made it possible
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to explain Schreber's end of the world by withdrawal of the libida. On this
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occasion, Freud recalled his original sexual definition of the libido and tried to arrive
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at an understanding with the change which in the meantime had taken place. In
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his artic launch Rubber, he discusses the question whether what the psychoanalytic school callsed
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libido and conceives of as interest from erotic sources coincides with interests generally speaking.
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You see that putting the problem in this way, for it asked the question
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which Klopper Retta practically answered. Freud discusses the question here whether the loss of
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reality noticed in Demetria Precox to which I drew attention in my book The Psychology
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of Dementia Precox, is due entirely to the withdrawal of erotic interest, or
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if this coincides with the so called objective interest in general we can hardly agree
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that the normal function du reyal Janet is only maintained through to erotic interest.
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The fact is that in many cases reality vanishes altogether. Not a trace of
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psychological adaptation can be found. In these cases, reality is repressed and replaced
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by fantasies created through complexes. We are forced to say that not only the
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erotic interest, but interests in general, that is, the whole adaptation to
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reality are lost. I formally try to my psychology of dementia Precox to get
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out of this difficulty by using the expression psychic energy. Because I could not
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base the theory of dementia precox on the theory of transference of the libido in
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its sexual definition. My experience at that time, chiefly psychiatric, did not
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permit me to understand this theory. Only later did I learn to understand the
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correctness of the theory as regards the neuroses by increased experience in hysteria and the
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compulsion neurosis. As a matter of fact, an abnormal displacement of libido.
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Quite definitely sexual does play a great part in the neuroses. But although very
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characteristic repression of sexual libida do take place in certain euroses, that loss of
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reality so typical for dementia precox never occurs in dementia precox. So extreme is
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the loss of the function of reality that this loss must also entail a loss
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of motive power, to which any sexual nature must be absolutely denied, for
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it will not seem to anyone that reality is a sexual function. If this
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were so, the withdrawal of erotic interests in the neuroses would lead to a
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loss of reality, a loss of reality indeed that could be compared with that
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in dementia precox. But as I've said before, this is not the case.
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These facts have made it impossible for me to transfer Freud's libido theory to
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dementia precox. Hence, my view is that the attempt made by Abraham in
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his article the Psychosexual Differences between hysteria and Dementia Precox is, from the standpoint
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of Flreud's conception of libida, theoretically untenable. Abraham's believed that the peronoidal system
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or the centamatology of dementia precox, arises by the libida withdrawing from the external
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world, cannot be justified if we take libida. According to Freud's definition for
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us, Freud has clearly shown a mere introversion or regression of the libido leads
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always to a neurosis, and not to dementia precox. It is impossible to
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transfer the libido theory with its sexual definition directly to dementia precox, as this
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disease shows a loss of reality not to be explained by the deficiency in erotic
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interests. It gives me particular satisfaction that our master, also, when he
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placed his hand on the fragile material a paranoic psychology, felt himself compelled to
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doubt the applicability of his conception of libida, which I prevailed hitherto my position
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of preserve towards the ubiquity of sexuality, which I allowed myself to adopt in
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the preface to My Psychology of Dementia Precox. Although with a complete recognition of
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the psychological mechanism was dictated by the conception of the libido theory, at that
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time, its sexual definition did not enable me to explain those disturbed and says
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of functions which affect the indefinite sphere of the instinct of hunger just as much
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as they do those of sexuality. For a long time, the libido theory
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seemed to me inapplicable to dementia precox the genetic conception of libida. With greater
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experience in my analytical work, I noticed that a slow change of my conception
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of libido had taken place. A genetic conception of libida gradually took the place
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of the descriptive definition of libido contained in Freud's three contributions. Thus it became
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possible for me to replace by the expression psychic energy the term libido. The
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next step was that I asked myself, if nowadays the function of reality consists
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only to a very small extent of sexual libido and to a very large extent
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of other impulses. It is still a very important question, considered from thus
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five low genetic standpoint, whether the function of reality is not, at least
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very largely of sexual origin. It is impossible to answer this question directly.
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Insofar as the function of reality is concerned. We shall try to come to
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some understanding by a side path. A superficial glance at the history of evolution
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suffices to teach us that innumerable complicated functions whose sexual character must be denied are
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originally nothing but derivations from the instinct of propagation. As is well known,
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there has been an important displacement in the fundamentals of propagation during the ascent through
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the animal scale. The offspring has been reduced in number, and the primitive
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uncertainty of impregnation has been replaced by quite assured impregnation and a more effective protection
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of offspring. The energy required for the production of eggs and sperma has been
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transferred into the creation of mechanisms of attraction and mechanisms for their protection of offspring.
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Here we find the first instincts of art in animals, used for the
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instinct of propagation and limited to the rutting season. The original sexual character of
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these biological institutions became lost with their organic fixation and their functional in dependence.
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Nonetheless, there can be no doubt as to their sexual origin, as for
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instance, there is no doubt about the original relation between sexuality and music,
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but it would be a generalization as futile as unesthetic to include music under the
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category of sexuality. Such a terminology would lead to the consideration of the Cathedral
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of Cologne under mineralogy, because it has been built with stones those quite ignorant
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of the problems of evolution, are much astonished to find how few things there
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are in human life which cannot finally be reduced to the instinct of propagation.
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It embraces nearly everything I think that is dear and precious to us. We
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have hitherto spoken of the libido as of the instinct of reproduction or the instinct
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of the preservation of the species, and limited our conception to that libida which
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is opposed to hunger, just as the instinct of the preservation of the species
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as opposed to that of self preservation. Of course, in nature, this
28:51
artificial distinction does not exist. Here we find only a continuous instinct of life,
28:56
or will to live, which tries to obtain the propagation of whole race
29:00
by the preservation of the individual. To this extent, this conception coincides with
29:03
that of Schopenhauer's will, as objectively we can only conceive a movement as a
29:07
manifestation of an internal desire. As we have already boldly concluded that the libido,
29:12
which originally subserved the creation of eggs and seed, is now firmly organized
29:17
in the function of nest building and can no longer be employed. Otherwise we
29:21
are similarly obliged to including this conception every desire hunger or no less, we
29:26
have no warrant whatever for differentiating, essentially the desire to build nests from the
29:30
desire to eat. I think you will already understand the position we've reached with
29:33
these considerations. We were about to follow up the energic conception by putting the
29:37
energic mode of action in place of the purely formal functioning. Just as reciprocal
29:44
actions, well known in the old natural science, have been replaced by the
29:47
law of the conservation of energy, so here too, in the sphere of
29:49
psychology, we seek to replace the reciprocal activities of coordinated psychical faculties by energy
29:56
conceived as one and homogeneous. Thus we must bow to the criticism which reproaches
30:03
the psychoanalytics school for working with a mystical conception of libido. I have to
30:07
dispel the solution that the whole psychoanalytic school possesses a clearly conceived and obvious conception
30:14
of libido. I maintain that the conception of libida with which we are working
30:18
is not only not concrete or known, but is an unknown acts a conceptual
30:22
image, a token, and no more real than the energy and the conceptual
30:26
world of the physicist. In this wise only can we escape those arbitrary transgressions
30:30
of the proper boundaries which are always made when we want to reduce coordinated forces
30:36
to one another. Certain analogies of the action of heat with the action of
30:38
light are not to be explained by saying that this tertium comparatis proves that the
30:45
undulations of heat are the same as the undulations of light. The conceptual image
30:49
of energy is the real point of comparison. If we regard libida in this
30:53
way, we endeavor to simulate the progress which has already been made in physics,
30:57
the economy of thought, which which physics athlready obtained. We strive after.
31:02
In our libido theory. We conceive libido now simply as energy, so
31:07
that we are in the position to figure the manifold processes as forms of energy.
31:11
Thus we replace the old reciprocal action by relations of absolute equivalents. We
31:17
shall not be astonished if we are met with the cry of vitalism, but
31:22
we are as far removed from any belief in our specific vital power as from
31:26
any other metaphysical assertion. We term libido that energy which manifests itself by vital
31:33
processes, which is subjectively perceived as aspiration, longing, and striving. We
31:37
see in the diversity of natural phenomena the desire the libido in the most diversed
31:42
applications and forms. In early childhood, we find libido at first wholly in
31:47
the form of the instinct of nutrition, providing for the development of the body.
31:52
As the body develops, there open up successively new spheres of influence for
31:56
the libido. The last and from its functional significance, most overpowering sphere of
32:00
influences sexuality, which at first seems very closely connected with the function of nutrition.
32:06
With that you may compare the well known influence on propagation of the conditions
32:09
of nutrition in the lower animals and plants. In the sphere of sexuality,
32:14
libido does take that form whose enormous importance justifies us in the choice of the
32:19
term libido in its strict sexual sense. Here, for the first time,
32:22
libida appears in the form of an undifferentiated sexual primitive power as an energy of
32:28
growth, clearly forcing the individual towards division, budding, et cetera. The
32:31
clearest separation of the two forms of libido is found among those animals where the
32:37
stage of nutrition is separated by the pupa stage from the stage of sexuality.
32:42
Out of this sexual primitive power through which one small creature produces millions of eggs
32:45
and sperm, derivatives have been developed by extraordinary restriction of fecundity, the functions
32:52
of which are maintained by a special differentiated libido. This differentiated libido is henceforth
32:58
de sexualized, for it is from its original function of producing eggs and sperm,
33:02
nor is there any possibility of restoring it to its original function. The
33:06
whole process of development consists in the increasing absorption of the libido, which only
33:10
created originally products of generation, in the secondary functions of attraction and protection of
33:15
offspring. This development presupposes a quite different and much more complicated relationship to reality,
33:22
a true function of reality which is functionally inseparable from the needs of reproduction.
33:28
Thus, the altered mode of reproduction involves a correspondingly increased adaptation to reality.
33:32
This, of course, does not imply that the function of reality is
33:36
exclusively due to differentiation and reproduction. I'm aware that a large part of the
33:40
instinct of nutrition is connected with it. Thus we arrive at an insight into
33:45
certain primitive conditions of the function of reality. It would be fundamentally wrong to
33:50
pretend that the compelling source is still a sexual one. It was largely a
33:52
sexual one originally. The process of absorption of that primitive libido into secondary functions
33:59
certainly all always took place in the form of so called a fluxes of sexual
34:04
libida nursa sazusa. That is to say, sexuality was diverted from its original
34:09
destination. A definite quantity was used up in the mechanisms of mutual attraction and
34:15
of protection of offspring. This transference of sexual libida from the sexual sphere,
34:20
two associated functions are still taking place. For example, modern neo mal enthusianism
34:25
is the artificial continuation of the natural tendency. We call this process sublimation.
34:31
When this operation occurs without injury to the adaptation of the individual, we call
34:36
it repression when the attempt fails. From the descriptive standpoint, psychoanalysis accepts the
34:40
multiplicity of instincts, and among them the instinct of sexuality as a special phenomenon.
34:45
Moreover, it recognizes certain fluxes of the libida to a sexual instincts.
34:52
From the genetic standpoint, it is otherwise. It regards the multiplicity of instincts
34:57
as issuing out of relative unity the primitive libida. It recognizes that definite quantities
35:01
of that primitive libido are split off, associated with the recently created functions and
35:07
finally merged in them. From this standpoint we can say without any difficulty that
35:10
patients with dementia precox withdraw their libido from the external world, and in consequence
35:15
of for a loss of reality which is compensated by an increase of the fantasy
35:20
building activities. We must now fit the new conception of lebida into that theory
35:24
of sexuality in childhood which is of such great importance in the theory of neurosis.
35:30
Generally speaking, we first find the lebido as the energy of vital activities,
35:34
acting in the zone of the function of nutrition. Through the rhythmical movements
35:38
and the active sucking, nourishment is taken with all signs of satisfaction. As
35:43
the individual grows and his organs developed, the libido creates new ways of desire,
35:47
new activities and satisfactions. Now, the original model rhythmic activity creating pleasure
35:52
and satisfaction must be transferred to other functions which have their final goal in sexuality.
35:59
This transition is not made suddenly at puberty, but it takes place gradually
36:01
throughout the course of the greater part of childhood. The low bi who can
36:06
only vary slowly with great difficulty, detach itself from the characteristics of the function
36:10
of nutrition in order to pass over into the characteristics of sexual function. As
36:15
far as I can see, we have two epics during this transition, the
36:19
epic of sucking and the epic of the displaced rhythmic activity. Considered solely from
36:22
the point of view of its mode of action, sucking clings entirely to the
36:27
domain of the function of nutrition, but it presents also a far wider aspect.
36:31
It is no mirre function of nutrition. It is a rhythmical activity with
36:36
its goal in a pleasure and satisfaction of its own, distinct from the obtaining
36:39
of nourishment. The hand comes into play as an accessory organ in the epic
36:45
of the displaced rhythmical activity. It stands out still more as an accessory organ
36:49
when the oral zone ceases to give pleasure, which must now be obtained in
36:52
other directions. The possibilities are many. As a rule, the other openings
36:57
of the body become the first objects of interest of the libida. Then follow
37:00
the skin in general, and certain places of pedilection upon it. The actions
37:05
carried out at these places generally take the form of rubbing, piercing, tugging,
37:08
etc. Accompanied by a certain rhythm, and serve to produce pleasure.
37:13
After a halt of greater or less duration. At these stations, the libido
37:16
proceeds until it arrives at the sexual zone, where may next provoke the first
37:22
onanistic attempts. During its march, the libido carries over not a little from
37:27
the function of nutrition into the sexual zone. This readily explains the numerous close
37:31
associations between the function of nutrition and the sexual function. This march of the
37:37
libido takes place at the time of the pre sexual stage, which is characterized
37:40
by the fact that the libido gradually relinquishes the special character of the instinct of
37:45
nutrition and by degrees acquires the character of the sexual instinct. At this stage,
37:50
we cannot yet speak of a true sexual libida. Therefore, we are
37:52
obliged to qualify the polymorphous perverse sexuality of early infancy. Differently, morphism of
38:00
the tendencies is up the libido at this time is to be explained as the
38:04
gradual movement of the libida away from the sphere of the function of nutrition towards
38:07
the sexual function. The infinantile perversity thus rightly banishes the term perverse, so
38:13
strongly contested by our opponents, for it provokes a false idea. When a
38:16
chemical body breaks up into its elements, these elements are the products of its
38:21
disintegration, but it is not permissible on that account to describe elements as intill
38:27
products of disintegration. Perversities are disorders of fully developed sexuality, but are never
38:32
precurses of sexuality, although there is undoubtedly an analogy between the precursors and the
38:38
products of disintegration. The childish rudiments no longer to be conceived as perverse,
38:44
but to be regarded as stages of development change gradually into normal sexuality. As
38:49
the normal sexuality develops, the more smoothly the libida withdraws from its provisional positions,
38:54
the more completely and the more quickly does the formation of normal sexuality take
38:59
place. It is proper to the conception of normal sexuality, that all those
39:04
early infantile inclinations which are not yet sexual should be given up. The less
39:08
this is the case, the more is sexuality threatened with perverse development. The
39:14
expression perverse is here used in its right place. The fundamental condition of a
39:17
perversity is an infantile, imperfectly developed state of sexuality. In of Chapter three,